Text -- Nehemiah 5:19 (NET)

5:19 Please remember me for good, O my God, for all that I have done for this people.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Neh 5:19

As I have done thy people good for thy sake, so do me good for thine own sake; for thou art pleased, and hast promised graciously to reward us according to our works, and to mete to men the same measure which they meet to others.

Clarke: Neh 5:19

Think upon me, my God, for good - Nehemiah wishes for no reward from man; and he only asks mercy at the hand of his God for what his providence enabled him to do; and which, according to the good hand of his God upon him, he had done faithfully. He does not offer his good deeds to God in extenuation of his sins, or as a compensation for the heaven he expected. Nothing of the kind: he simply says, what any good man might say, My God, as I have done good to them, so do good to me; or as the poet has sung: -

"Teach me to feel another’ s wo

To hide the fault I see

The mercy I to others show

That mercy show to me!

Pope

This is according to the precept of Christ: "Forgive, and ye shall be forgiven; give, and it shall be given unto you."

TSK: Neh 5:19

Think : Neh 13:14, Neh 13:22, Neh 13:31; Gen 40:14; Psa 25:6, Psa 25:7, Psa 40:17, Psa 106:4; Jer 29:11

according to : Psa 18:23-25; Mat 10:42, Mat 25:34-40; Mar 9:41

Commentary -- Word/Phrase Notes (per Verse)

Poole: Neh 5:19

As I have done thy people good for thy sake, so do me good for thine own sake; for thou art pleased, and hast promised graciously to reward us according to our works, and to mete to men the same measure which they mete to others.

Haydock: Neh 5:19

Good. A good conscience confidently hopeth for a reward. (Worthington)

Gill: Neh 5:19

Think upon me, my God, for good, according to all that I have done for this people. He expected not any recompence from the people, but from the Lord; and from him not in a way of merit, but of grace and good will, who forgets not what is done for his name's sake, Heb 6:10.

Commentary -- Verse Range Notes

TSK Synopsis: Neh 5:1-19

1 The Jews complain of their debt, mortgage, and bondage.

6 Nehemiah rebukes the usurers, and causes them to make a covenant of restitution.

14 He forbears his own allowance, and keeps hospitality.

MHCC: Neh 5:14-19

Those who truly fear God, will not dare to do any thing cruel or unjust. Let all who are in public places remember that they are so placed to do good, not to enrich themselves. Nehemiah mentions it to God in prayer, not as if he had merited any favour from God, but to show that he depended upon God only, to make up to him what he had lost and laid out for his honour. Nehemiah evidently spake and acted as one that knew himself to be a sinner. He did not mean to claim a reward as of debt, but in the manner that the Lord rewards a cup of cold water given to a disciple for his sake. The fear and love of God in the heart, and true love of the brethren, will lead to every good work. These are proper evidences of justifying faith; and our reconciled God will look upon persons of this character for good, according to all they have done for his people.

Matthew Henry: Neh 5:14-19

Nehemiah had mentioned his own practice, as an inducement to the nobles not to burden the poor, no, not with just demands; here he relates more particularly what his practice was, not inn pride or vain-glory, nor to pass a compliment upon himself, but as an inducement both to his successors and to the inferior magistrates to be as tender as might be of the people's ease.

I. He intimates what had been the way of his predecessors, Neh 5:15. He does not name them, because what he had to say of them was not to their honour, and in such a case it is good to spare names; but the people knew how chargeable they had been, and how dearly the country paid for all the benefit of their government. The government allowed them forty shekels of silver, which was nearly five pounds (so much a day, it is probable); but, besides that, they obliged the people to furnish them with bread and wine, which they claimed as perquisites of their office; and not only so, but they suffered their servants to squeeze the people, and to get all they could out of them. Note, 1. It is no new thing for those who are in public places to seek themselves more than the public welfare, any, and to serve themselves by the public loss. 2. Masters must be accountable for all the acts of fraud and injustice, violence and oppression, which they connive at in their servants.

II. He tells us what had been his own way.

1. In general, he had not done as the former governors did; he would not, he durst not, because of the fear of God. He had an awe of God's majesty and a dread of his wrath. And, (1.) The fear of God restrained him from oppressing the people. Those that truly fear God will not dare to do any thing cruel or unjust. (2.) It was purely that which restrained him. He was thus generous, not that he might have praise of men, or serve a turn by his interest in the people, but purely for conscience' sake, because of the fear of God. This will not only be a powerful, but an acceptable principle both of justice and charity. What a good hand his predecessors made of their place appeared by the estates they raised; but Nehemiah, for his part, got nothing, except the satisfaction of doing good: Neither bought we any land, Neh 5:16. Say not then that he was a bad husband, but that he was a good governor, who aimed not to feather his own nest. Let us remember the words of the Lord, how he said, It is more blessed to give than to receive, Act 20:35.

2. More particularly, observe here, (1.) How little Nehemiah received of what he might have required. He did the work of the governor, but he did not eat the bread of the governor (Neh 5:14), did not require it, Neh 5:18. So far was he from extorting more than his due that he never demanded that, but lived upon what he had got in the king of Persia's court and his own estate in Judea: the reason he gives for this piece of self-denial is, Because the bondage was heavy upon the people. He might have used the common excuse for rigour in such cases, that it would be a wrong to his successors not to demand his dues; but let them look to themselves: he considered the afflicted state of the Jews, and, while they groaned under so much hardship, he could not find it in his heart to add to their burden, but would rather lessen his own estate than ruin them. note, In our demands we must consider not only the justice of them, but the ability of those on whom we make them; where there is nothing to be had we know who loses his right. (2.) How much he gave which he might have withheld. [1.] His servants' work, Neh 5:16. The servants of princes think themselves excused from labour; but Nehemiah's servants, by his order no doubt, were all gathered to the work. Those that have many servants should contrive how they may do good with them and keep them well employed. [2.] His own meat, Neh 5:17, Neh 5:18. He kept a very good table, not on certain days, but constantly; he had many honourable guests, at least 150 of his own countrymen, persons of the first rank, besides strangers that came to him upon business; and he had plentiful provisions for his guests, beef, and mutton, and fowl, and all sorts of wine. Let those in public places remember that they were preferred to do good, not to enrich themselves; and let people in humbler stations learn to use hospitality one to another without grudging, 1Pe 4:9.

III. He concludes with a prayer (Neh 5:19): Think upon me, my God, for good. 1. Nehemiah here mentions what he had done for this people, not in pride, as boasting of himself, nor in passion, as upbraiding them, nor does it appear that he had occasion to do it in his own vindication, as Paul had to relate his like self-denying tenderness towards the Corinthians, but to shame the rulers out of their oppressions; let them learn of him to be neither greedy in their demands nor paltry in their expenses, and then they would have the credit and comfort of their liberality, as he had. 2. He mentions it to God in prayer, not as if he thought he had hereby merited any favour from God, as a debt, but to show that he looked not for any recompence of his generosity from men, but depended upon God only to make up to him what he had lost and laid out for his honour; and he reckoned the favour of God reward enough. "If God do but think upon me for good, I have enough."His thoughts to us-ward are our happiness, Psa 40:5. He refers it to God to recompense him in such a manner as he pleased. "If men forget me, let my God think on me, and I desire no more."

Keil-Delitzsch: Neh 5:14-19

Nehemiah's unselfish conduct . - The transaction above related gaveNehemiah occasion to speak in his narrative of the unselfishness withwhich he had filled the office of governor, and of the personal sacrifices hehad made for the good of his fellow-countrymen.

Neh 5:14

The statement following is compared with the special occurrencepreceding it by גּם . As in this occurrence he had used his credit todo away with the oppression of the people by wealthy usurers, so alsohad he shown himself unselfish during his whole official career, andshunned no sacrifice by which he might lighten the burdens that lay uponhis fellow-countrymen. "From the time that he appointed me to be theirgovernor in the land of Judah, from the twentieth year even unto the two-and-thirtieth year of Artaxerxes the king, I and my servants have not eatenthe bread of the governor."The subject of צוּה is leftundefined, but is obviously King Artaxerxes. פּחם , their (theJews') governor. This he was from the twentieth (comp. Neh 2:1) to thethirty-second year of Artaxerxes, in which, according to Neh 13:6, he againvisited the court of this monarch, returning after a short interval toJerusalem, to carry out still further the work he had there undertaken. "The bread of the Pechah"is, according to Neh 5:15, the food and wine withwhich the community had to furnish him. The meaning is: During thiswhole period I drew no allowances from the people.

Neh 5:15

The former governors who had been before me in Jerusalem - Zerubbabel and his successors-had received allowances, העם על הכבּידוּ , had burdened the people, and had taken of them(their fellow-countrymen) for bread and wine (i.e., for the requirements oftheir table), "afterwards in money forty shekels."Some difficulty ispresented by the word אחר , which the lxx render by ἔσχατον , the Vulgate quotidie . The meaning ultra, praeter , besides (EW. §217,1), can no more be shown to be that of אחר , than over can, whichBertheau attempts to justify by saying that after forty shekels followforty-one, forty-two, etc. The interpretation, too: reckoned after money(Böttcher, de Inferis , §409, b, and N. krit. Aehrenl . iii. p. 219), cannot besupported by the passages quoted in its behalf, since in none of them is אחר used de illo quod normae est , but has everywherefundamentally the local signification after . Why, then, should not אחר be here used adverbially, afterwards , and express the thought thatthis money was afterwards demanded from the community for theexpenses of the governor's table? "Even their servants bare rule over thepeople." שׁלט denotes arbitrary, oppressive rule, abuse ofpower for extortions, etc. Nehemiah, on the contrary, had not thus actedbecause of the fear of God.

Neh 5:16

"And also I took part in the work of this wall; neither bought weany land, and all my servants were gathered thither unto the work." בּ החזיק = בּ יד החזיק , to set the hand tosomething; here, to set about the work. The manner in which Nehemiah,together with his servants, set themselves to the work of wall-building isseen from Neh 4:10, Neh 4:12, Neh 4:15, and Neh 4:17. Neither have we (I and my servants)bought any land, i.e., have not by the loan of money and corn acquiredmortgages of land; comp. Neh 5:10.

Neh 5:17

But this was not all; for Nehemiah had also fed a considerablenumber of persons at his table, at his own expense. "And the Jews, bothone hundred and fifty rulers, and the men who came to us from the nationsround about us, were at my table,"i.e., were my guests. The hundred andfifty rulers, comp. Neh 2:16, were the heads of the different houses ofJudah collectively. These were always guests at Nehemiah's table, as werealso such Jews as dwelt among the surrounding nations, when they cameto Jerusalem.

Neh 5:18

"And that which was prepared for one (i.e., a single) day wasone ox, six choice (therefore fat) sheep, and fowls; they were prepared forme, i.e., at my expense, and once in ten days a quantity of wine of allkinds."The meaning of the last clause seems to be, that the wine wasfurnished every ten days; no certain quantity, however, is mentioned, butit is only designated in general terms as very great, להרבּה . זה ועם , and with this, i.e., notwithstanding this, greatexpenditure, I did not require the bread of the Pechah (the allowance forthe governor, comp. Neh 5:14), for the service was heavy upon the people. העבדה is the service of building the walls of Jerusalem. ThusNehemiah, from compassion for his heavily burdened countrymen,resigned the allowance to which as governor he was entitled.

Neh 5:19

"Think upon me, my God, for good, all that I have done for thispeople."Compare the repetition of this desire, Neh 13:14 and Neh 13:31. על עשׂה in the sense of ל עשׂה , for the sake of thispeople, i.e., for them.

Constable: Neh 1:1--7:73

I. THE FORTIFICATION OF JERUSALEM chs. 1--7

"The first seven chapters of Nehemiah as well as 12:31-13:31 are written in the first person. This, as well as all or part of Neh 11 and the rest of Neh 12, constitutes what is called the Nehemiah Memoirs. As such it offers an extensive look into the life and heart of an outstanding servant of God that is unique to the Old Testament."⁴

Constable: Neh 3:1--7:5

B. The Rebuilding of the Walls 3:1-7:4

Nehemiah described the reconstruction of the walls starting with the Sheep Gate near the city's northeast corner moving counterclockwise. This record honors those who by building helped reestablish Israel in the Promised Land in harmony with God's will (cf., e.g., Isa. 52:11-12).

Constable: Neh 5:1-19

3. The strife among the workers ch. 5

This chapter evidently describes a situation that prevailed for more than the 52 days the wall was under construction (cf. v. 14). The writer probably included it in the text here because it was another situation that threatened to block the fulfillment of God's will.

"Up to this point Nehemiah's challenges as a spiritual leader focused primarily on those outside of Judah. But before the walls were finally rebuilt, he encountered the most difficult and intense kind of problem almost every spiritual leader has to face sometime--problems within."⁴⁷

The underlying problem this chapter chronicles sprang from pride. Instead of putting God's interests first and seeking the welfare of their brethren, the Jews were putting their own interests first and taking advantage of their brethren (cf. Matt. 22:37-39). The Mosaic Law forbade Israelites from charging interest when they made loans to fellow Jews (Exod. 22:25; Lev. 25:35-38). Evidently Nehemiah and some of his fellow Jews had paid money to certain Gentiles in Babylonia who owned Jewish slaves to liberate those Israelites so they could return to Judah (v. 8). How inconsistent it was then for the Jews in Jerusalem to enslave them again. Evidently the people of the land were criticizing the Jews for enslaving their brethren (v. 9). Nehemiah himself seems to have made loans to the poorer Jews in Judah, though he did not say he charged them interest (v. 10). Now he called for a stop not only to usury (charging exorbitant interest) but also to lending. He believed the "haves" should give, not lend, to the "have nots" out of love for God and their brethren. Nehemiah spoke out against social injustice. The people agreed to do as Nehemiah asked (v. 12). The "hundredth part" (v. 11) was the interest rate that, if calculated on a monthly basis, would amount to 12 percent per year.

Nehemiah's unselfish example for the welfare of the community should be a challenge to any leader of God's people (vv. 14-19). The plans of God and the welfare of His people were most important to him.

"One cannot be certain that Nehemiah was originally given a twelve-year appointment as governor by Artaxerxes (2:6). Perhaps his original appointment was for a briefer period, but was extended to twelve years."⁴⁸

The people the governor ruled would have provided his food allowance (v. 14). Rather than taking advantage of his opportunity to acquire real estate, Nehemiah gave his attention to rebuilding the wall (v. 16). He also provided for the needs of over 150 Jews who worked on the wall out of his own pocket (vv. 17-18).

"According to the Persian custom, as governor of Judah Nehemiah had to entertain a number of people at his table."⁴⁹

As Paul later did, Nehemiah gave up what was legitimately his due to provide a good example for those he led (cf. 1 Cor. 9; 2 Thess. 3:8).⁵⁰

"Leadership means going further than those one is leading."⁵¹

Nehemiah asked God to reward him for what he had done (v. 19). This is not an improper request since God has promised to bless those who put Him first (Deut. 28:1-14; cf. Matt. 6:33; Mark 10:29-30).

"The invocation of God's favour is not so much a plea for a reward as an emphatic way of claiming that he [Nehemiah] has acted in good faith and from right motives. It is a statement of confidence that God is judge, and judges favourably those who sincerely seek to do his will."⁵²

The formula "Remember me, O my God . . ." (also in 13:14, 22, and 31) has some parallels in Egyptian literature of this period.⁵³

Guzik: Neh 5:1-19

Nehemiah 5 - The Work Is Threatened Internally

A. Financial problems threaten the work.

1. (1) A great outcry of the people stops the work of rebuilding the wall.

And there was a great outcry of the people and their wives against their Jewish brethren.

a. And there was: Chapter four ended on a note of great victory. The people of God were doing the work of God, and they did it despite all obstacles. They worked with a sword in one hand and a trowel in the other, and they would not let their enemies stop them. But in this section of chapter five, there is no mention of working on the wall, indicting that the work had stopped.

b. Against their Jewish brethren: The work stopped because of strife among God's people. The enemy could not stop the work of God by direct attack, but the work stopped when God's people weren't unified and working together.

i. A great outcry of the people and their wives against their Jewish brethren meant one group fought against another. When God's people fight one another they certainly are neither fighting the real enemy nor getting God's work done.

2. (2-5) The reason for strife among God's people: money problems.

For there were those who said, "We, our sons, and our daughters are many; therefore let us get grain, that we may eat and live." There were also some who said, "We have mortgaged our lands and vineyards and houses, that we might buy grain because of the famine." There were also those who said, "We have borrowed money for the king's tax on our lands and vineyards. Yet now our flesh is as the flesh of our brethren, our children as their children; and indeed we are forcing our sons and our daughters to be slaves, and some of our daughters have been brought into slavery. It is not in our power to redeem them, for other men have our lands and vineyards."

a. We, our sons, and our daughters are many; therefore let us get grain, that we may eat and live: Nehemiah is not primarily a book about money; it is a book about rebuilding the walls of Jerusalem and bringing God's people into a place of peace, security, and blessing. Yet money problems directly affected the rebuilding work.

i. Most the time money problems affect a building project because there isn't enough money to do the work. But the job of rebuilding the walls of Jerusalem seems to have been paid for by the king of Persia, who provided the necessary building materials for Nehemiah (Nehemiah 1:8) and sent him with royal guards (Nehemiah 1:9).

ii. Nehemiah's money problems were different; they were money problems among the people that harmed the unity among the people of God.

b. Let us get grain for them, that we may eat: People had money problems because they worked hard on the walls and did not spend the same time on providing for the needs of their household.

i. If you want to spend much time directly ministering to the needs of God's people and in spreading the gospel, in most cases it will affect your ability to provide. Ministry takes time, and time spent on ministry is time you aren't making money. If one gets to the place where the ministry is your way of making a living, one should be used to not making a lot of money - or the transition will be rather difficult.

c. Because of the famine: People had money problems because there was a famine, which made food more expensive. It was so expensive that some mortgaged their property to provide food.

i. A famine is no one's fault; many of the financial problems people face are really not the fault of anyone. Yet there may be fault in how the problems are addressed.

d. For the king's tax: People had money problems because the government kept taxing them even though they weren't working as much and even though the cost of living went up.

i. These taxes were not the fault of those who were hurt by them. Neither Nehemiah nor the people acted as if these taxes were unfair, yet they were still a hardship.

e. We have borrowed money . . . indeed we are forcing our sons and our daughters to be slaves: People had financial problems because the loans they had taken out to live cost interest, and some were in default. Therefore some had to give their children as servants to their lenders to pay off the debt.

i. As will be indicated later (Nehemiah 5:11, the hundredth part), the rich were taking advantage of the crisis to make money off the poor, charging 12% interest a year.

ii. It isn't unusual for money problems to create strife and completely disrupt what God wants to do. If Nehemiah and his people did not find a way to do what God wanted them to do with their money and money problems, the work of God would be stopped - without a single arrow being fired by the enemies of God.

ii. We sometimes want to separate what we do with our money from our walk with God. This is a huge deception from Satan. Buying a house is a spiritual decision, not just a financial one. Taking a job, choosing a career, deciding how much money you should make - all these are matters that will directly affect your walk with God, both now and in the future.

iii. If we don't handle our money with the right heart, and make financial decisions with an eye to eternity, we can make mistakes that will affect the work of God in our lives for years and years.

iv. Essential to handling our money with the right heart before God is being a giver. Being a giver to the work of the Lord helps us always remember that God and His kingdom come first. The New Testament tells us our giving should be regular, thoughtful, proportional, and private (1 Corinthians 16:1-4); that it must be generous, freely given, and cheerful (2 Corinthians 9).

v. Money problems are rarely only money problems. We often think if we just had more money, our money problems would go away. It isn't true - and that's a proven fact, just by looking at the lives of many of those that win a lottery or come into unexpected riches. If they had money problems before - if they didn't know how to handle their money, and glorify God with it - they won't know after. The same problems will soon show up again, often times bigger than ever.

3. (6) Nehemiah's immediate reaction: anger.

And I became very angry when I heard their outcry and these words.

a. And I became very angry: Nehemiah became angry because these money problems were caused, in part, because of the greed of those who wanted to make a profit off of the money troubles of others, something Moses' law clearly said was wrong (Exodus 22:25).

b. I became very angry when I heard their outcry: Nehemiah became angry because these money problems led to a lack of unity among the people of God. This unity that was more precious than any amount of money.

c. I heard their outcry and these words: No mention was made of the work on the walls. Nehemiah got angry because these money problems stopped the work of the LORD in rebuilding the walls. It must have frustrated him that they could stand so strong against an enemy, but fall so quickly to these kinds of problems.

4. (7-11) Nehemiah's wise response: confronting those who were in the wrong.

After serious thought, I rebuked the nobles and rulers, and said to them, "Each of you is exacting usury from his brother." So I called a great assembly against them. And I said to them, "According to our ability we have redeemed our Jewish brethren who were sold to the nations. Now indeed, will you even sell your brethren? Or should they be sold to us?" Then they were silenced and found nothing to say. Then I said, "What you are doing is not good. Should you not walk in the fear of our God because of the reproach of the nations, our enemies? I also, with my brethren and my servants, am lending them money and grain. Please, let us stop this usury! Restore now to them, even this day, their lands, their vineyards, their olive groves, and their houses, also a hundredth of the money and the grain, the new wine and the oil, that you have charged them."

a. After serious thought: This was great leadership from Nehemiah. He was a man passionate enough to get angry; but wise enough to not act until he had considered the matter carefully.

b. I rebuked the nobles and the rulers: Nehemiah was no coward. When people were in the wrong, he confronted them. He told the truth, and from the result (Nehemiah 5:12-13), we can judge that he must have told the truth in love.

i. Nehemiah teaches us that the way a leader should approach problems is head on.

c. Each of you is exacting usury from his brother: Usury is interest that is either too high or should not be charged at all. The Bible says it is wrong to make money off of someone's financial need; if someone needs money for the most basic needs of life, they should be given money, not loaned it at interest.

i. Of course, loaning money at interest is permitted for things that are not absolute necessities. Yet God's people must always use great wisdom and self-control in borrowing money.

d. We have redeemed our Jewish brethren: Nehemiah noted that when Judah was conquered, many Jews were sold as slaves to foreigners and many of than had been bought out of slavery by other Jews. Because of this, it was very wrong to have Jews being sold into slavery to other Jews because they couldn't pay off high-interest loans.

e. Should you not walk in the fear of our God? This is where many business deals go wrong before God, because there is no regard for God's will or wisdom. The only concern is if a deal can be made, and if money will come from it; not if it is right or wrong.

f. Restore now to them, even this day: Nehemiah was not asking the nobles and the rulers to just feel bad, or to just stop what they were doing; they had to set the wrong they had done right. If money had be charged unfairly or collateral was taken unfairly, it had to be set right.

5. (12-13) The response of the rulers and nobles who had done wrong.

So they said, "We will restore it, and will require nothing from them; we will do as you say." Then I called the priests, and required an oath from them that they would do according to this promise. Then I shook out the fold of my garment and said, "So may God shake out each man from his house, and from his property, who does not perform this promise. Even thus may he be shaken out and emptied." And all the assembly said, "Amen!" and praised the LORD. Then the people did according to this promise.

a. We will restore it: This was good. Nehemiah wisely told the truth in love, confronting these brothers; and they received the rebuke, doing the right thing and admitting they had been wrong.

i. Their teachable, correctable spirit was impressive; too few are willing to admit they are wrong and to do what is right - especially if money is involved.

b. So may God shake out each man . . . who does not perform this promise: Nehemiah wisely knew their words were not enough. Their actions had to be followed through with real action - and it was: the people did according to this promise.

i. With the oaths, and public record of all this, Nehemiah assures accountability - something we often need to help us do what our spirit is willing to do, but our flesh is weak to do! Perhaps accountability is a missing step in dealing with an area where you are having a hard time doing what is right.

B. Nehemiah's godly example.

1. (14-16) Nehemiah did not tax the people.

Moreover, from the time that I was appointed to be their governor in the land of Judah, from the twentieth year until the thirty-second year of King Artaxerxes, twelve years, neither I nor my brothers ate the governor's provisions. But the former governors who were before me laid burdens on the people, and took from them bread and wine, besides forty shekels of silver. Yes, even their servants bore rule over the people, but I did not do so, because of the fear of God. Indeed, I also continued the work on this wall, and we did not buy any land. All my servants were gathered there for the work.

a. Neither I nor my brothers ate the governor's provisions: Nehemiah was a great example of putting the work of God ahead of his own personal interest. He certainly had the right to tax the people for his support (others had done it before him), but he didn't take that right because it wouldn't help the work of God.

i. The apostle Paul is another great example of someone who had the right to be supported, but didn't take that right because it was better for the cause of the gospel (1 Corinthians 9:1-15).

ii. Should ministers be supported today? It is all a question of what is better for the cause of the gospel. If it is better for a minister to be able to devote himself full time to the care and teaching of God's people, he should be supported. If it is better for him not to be supported that way, he shouldn't. There's something wrong with a minister who will only minister to God's people if the money is right.

b. Because of the fear of God: Nehemiah did what was right before God, not what was "right" for his own cares and concerns - because he knew he would have to answer to God.

c. I did not do so, because of the fear of God: Nehemiah could say this because it didn't matter to him what others did, how the crowd acted, what the rest of the world thought. He lived by another standard. We should have even better standard than Nehemiah did, and we should say, when confronted by the sin this world takes for granted, I did not do so, because of the love of Jesus.

2. (17-18) Nehemiah's example of generosity.

And at my table were one hundred and fifty Jews and rulers, besides those who came to us from the nations around us. Now that which was prepared daily was one ox and six choice sheep. Also fowl were prepared for me, and once every ten days an abundance of all kinds of wine. Yet in spite of this I did not demand the governor's provisions, because the bondage was heavy on this people.

a. And at my table were one hundred and fifty Jews and rulers: Nehemiah not only did not take when he could have; he also gave when he didn't have to. He received a lot of food from the king's provisions, which he could have sold for his own profit. Instead, he gave them away to be the example of generosity - feeding as many as 150 people regularly.

b. Yet in spite of this I did not demand the governor's provisions: Nehemiah could have taken more (the governor's provisions), but he didn't. Therefore, Nehemiah was an example for what he did not take and for what he did not keep.

c. Because the bondage was heavy on this people: Nehemiah, in his own life, lived the way he told the nobles and rulers to live - to not take personal advantage of another's need. He did what every godly leader must do: he never expected more of his followers than he expected of himself.

3. (19) Nehemiah's prayer, asking God to remember his good deeds.

Remember me, my God, for good, according to all that I have done for this people.

a. Remember me, my God: Some think that Nehemiah was wrong for saying all the good things he did. Jesus clearly taught us that our good works must not be done to show others how spiritual we are.

i. Matthew 6:1-4: Take heed that you do not do your charitable deeds before men, to be seen by them. Otherwise you have no reward from your Father in heaven. Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men. Assuredly, I say to you, they have their reward. But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly.

b. Remember me, my God, for good: But in his prayer, Nehemiah did not look for praise from man - but from God. In fact, Nehemiah probably originally intended that no one else see all or part of this book, because it was written as a diary.

i. In our own private time with the LORD, it is entirely appropriate - and right - to say, "Remember me, my God, for good" - to have confidence in our heavenly reward, instead of the praise of men.

c. According to all that I have done for this people: We should be glad that God took this personal diary of Nehemiah and gave it to us. It shows us that a leader must first lead by example, and that Nehemiah could tell other to do what was right here because his own walk was right. His public words and private actions said the same thing.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Nehemiah (Book Introduction)

NEHEMIAH appears to have been the author of this book, from his usually writing in his own name, and indeed, except in those parts which are unmistakably later editions or borrowed from public documents, he usually employs the first person. The major portion of the book is occupied with a history of Nehemiah's twelve years' administration in Jerusalem, after which he returned to his duties in Shushan. At a later period he returned with new powers and commenced new and vigorous measures of reform, which are detailed in the later chapters of the book.

JFB: Nehemiah (Outline)

• NEHEMIAH, UNDERSTANDING BY HANANI THE AFFLICTED STATE OF JERUSALEM, MOURNS, FASTS, AND PRAYS. (Neh 1:1-3)
• HIS PRAYER. (Neh 1:4-11)
• ARTAXERXES, UNDERSTANDING THE CAUSE OF NEHEMIAH'S SADNESS, SENDS HIM WITH LETTERS AND A COMMISSION TO BUILD AGAIN THE WALLS OF JERUSALEM. (Neh. 2:1-20)
• THE NAMES AND ORDER OF THEM THAT BUILDED THE WALL OF JERUSALEM. (Neh. 3:1-32)
• WHILE THE ENEMIES SCOFF, NEHEMIAH PRAYS TO GOD, AND CONTINUES THE WORK. (Neh 4:1-6)
• THE PEOPLE COMPLAIN OF THEIR DEBT, MORTGAGE, AND BONDAGE. (Neh 5:1-5)
• THE USURERS REBUKED. (Neh 5:6-19)
• SANBALLAT PRACTISES AGAINST NEHEMIAH BY INSIDIOUS ATTEMPTS. (Neh. 6:1-19)
• NEHEMIAH COMMITS THE CHARGE OF JERUSALEM TO HANANI AND HANANIAH. (Neh 7:1-4)
• GENEALOGY OF THOSE WHO CAME AT THE FIRST OUT OF BABYLON. (Neh. 7:5-38)
• OF THE PRIESTS. (Neh. 7:39-73)
• RELIGIOUS MANNER OF READING AND HEARING THE LAW. (Neh 8:1-8)
• THE PEOPLE COMFORTED. (Neh 8:9-15)
• THEY KEEP THE FEAST OF TABERNACLES. (Neh 8:16-18)
• A SOLEMN FAST AND REPENTANCE OF THE PEOPLE. (Neh 9:1-3)
• THE LEVITES CONFESS GOD'S MANIFOLD GOODNESS, AND THEIR OWN WICKEDNESS. (Neh. 9:4-38)
• THE NAMES OF THOSE WHO SEALED THE COVENANT. (Neh. 10:1-27)
• POINTS OF THE COVENANT. (Neh 10:29-39)
• THE RULERS, VOLUNTARY MEN, AND EVERY TENTH MAN CHOSEN BY LOT, DWELL AT JERUSALEM. (Neh 11:1-2)
• THEIR NAMES. (Neh. 11:3-36)
• PRIESTS AND LEVITES WHO CAME UP WITH ZERUBBABEL. (Neh 12:1-9)
• SUCCESSION OF THE HIGH PRIESTS. (Neh. 12:10-47)
• UPON THE READING OF THE LAW SEPARATION IS MADE FROM THE MIXED MULTITUDE. (Neh 13:1-9)
• NEHEMIAH REFORMS THE OFFICERS IN THE HOUSE OF GOD. (Neh 13:10-14)
• THE VIOLATION OF THE SABBATH. (Neh. 13:15-31)

TSK: Nehemiah (Book Introduction)

Of Nehemiah, the author and principal actor in the events recorded in this book, the Jews speak as one of the greatest men of their nation. His concern for his country entitles him to the character of the first patriot that ever lived. Descended, according to some, of the family of Aaron, or according to others, of the tribe of Judah and allied to the royal family of David, in the course of Divine Providence, he was a captive in Babylon, but there his excellences were so apparent, that he was chosen by the Persian king to fill an office the most respectable and the most confidential in the whole court. Here he lived in ease and affluence. he lacked no good thing; and here he might have continued to live, in the same affluence, and in the same confidence; but he could enjoy neither, so long as he knew his people distressed, the sepulchres of his fathers trodden under foot, the altars of his God overturned, and his worship either totally neglected or corrupted. He sought the peace of Jerusalem; prayed for it; and was willing to sacrifice wealth, ease, safety, and even life itself, if he might be the instrument of restoring the desolations of Israel. And God, who saw the desire of his heart, and knew the excellences with which he had endowed him, granted his request, and gave him the high honour of restoring the desolated city of his ancestors, and the pure worship of their God. The opposition of Sanballat and the Samaritans, and the firmness and zeal with which he repelled their insults and ineffectual efforts cannot be read without the liveliest emotions; and will afford to the latest times, a noble and animating example of distinguished patriotism, united with the sincerest devotion to the interests of religion. The virtue and piety of this great and good man, appear with equal lustre in the numerous and important reformations he effected. He relieved the people from their hardships and oppressions, by abolishing the harsh and usurious practices of the nobles and rulers; gave up his own revenue, as governor of the province, for the benefit of the people; and, as a further means of conciliating their affections, exhibited an example of the most princely hospitality. As the best security for good morals, and the better observance of the laws of God, he re-established the offices of public worship, and prevented the profanation of the sabbath, which had arrived at a shameful excess; he furnished the returned captives with authentic registers, and enabled them, in the best manner possible, after so long and calamitous an interval, to trace the genealogies, and claim the inheritance of their respective families; and further, he accomplished the separation of the Jewish people from the mixed multitude, with which they had been incorporated, and annulled the numerous marriages which they had made with heathens and idolaters of every description. For disinterestedness, philanthropy, patriotism, prudence, courage, zeal, humanity, and every virtue that constitutes a great mind, and proves a soul in deep communion with God, Nehemiah will ever stand conspicuous among the greatest men of the Jewish nation; and an exemplar worthy of being copied by the first patriots in every nation under heaven.

TSK: Nehemiah 5 (Chapter Introduction)

Overview

Neh 5:1, The Jews complain of their debt, mortgage, and bondage; Neh 5:6, Nehemiah rebukes the usurers, and causes them to make a covenant of restitution; Neh 5:14, He forbears his own allowance, and keeps hospitality.

Poole: Nehemiah 5 (Chapter Introduction)

CHAPTER 5

The people complain of their brethren, by reason of their debts, mortgages, and bondage, Neh 5:1-5 . Nehemiah rebuketh the usurers, and causeth them to make a covenant of restitution, Neh 5:6-13 . He forbeareth his own allowance, and keepeth hospitality, Neh 5:14-17 . The quantity of his preparations, and his prayer, Neh 5:18,19 .

To wit, the great and rich who had oppressed their brethren.

MHCC: Nehemiah (Book Introduction)

The Old Testament history closes with the book of Nehemiah, wherein is recorded the workings of his heart, in the management of public affairs; with many devout reflections.

MHCC: Nehemiah 5 (Chapter Introduction)

(Neh 5:1-5) The Jews complain of grievances.

(Neh 5:6-13) Nehemiah redresses the grievances.

(Neh 5:14-19) Nehemiah's forbearance.

Matthew Henry: Nehemiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of Nehemiah

This book continues the history of the children of the captivity, the poor Jews, that had lately returned out of Babylon to their own land. At this time not only the Persian monarchy flourished in great pomp and power, but Greece and Rome began to be very great and to make a figure. Of the affairs of those high and mighty states we have authentic accounts extant; but the sacred and inspired history takes cognizance only of the state of the Jews, and makes no mention of other nations but as the Israel of God had dealings with them: for the Lord's portion is his people; they are his peculiar treasure, and, in comparison with them, the rest of the world is but as lumber. In my esteem, Ezra the scribe and Nehemiah the tirshatha, though neither of them ever wore a crown, commanded an army, conquered any country, or was famed for philosophy or oratory, yet both of them, being pious praying men, and very serviceable in their day to the church of God and the interests of religion, were really greater men and more honourable, not only than any of the Roman consuls or dictators, but than Xenophon, or Demosthenes, or Plato himself, who lived at the same time, the bright ornaments of Greece. Nehemiah's agency for the advancing of the settlement of Israel we have a full account of in this book of his own commentaries or memoirs, wherein he records not only the works of his hands, but the workings of his heart, in the management of public affairs, inserting in the story many devout reflections and ejaculations, which discover in his mind a very deep tincture of serious piety and are peculiar to his writing. Twelve years, from his twentieth year (Neh 1:1) to his thirty-second year (Neh 13:6), he was governor of Judea, under Artaxerxes king of Persia, whom Dr. Lightfoot supposes to be the same Artaxerxes as Ezra has his commission from. This book relates, I. Nehemiah's concern for Jerusalem and the commission he obtained from the king to go thither, Neh 1:1-11, 2. II. His building the wall of Jerusalem notwithstanding the opposition he met with, ch. 3, 4. III. His redressing the grievances of the people, ch. 5. IV. His finishing the wall, ch. 6. V. The account he took of the people, ch. 7. VI. The religions solemnities of reading the law, fasting, and praying, and renewing their covenants, to which he called the people (ch. 8-10). VII. The care he took for the replenishing of the holy city and the settling of the holy tribe, ch. 11, 12. VIII. His zeal in reforming various abuses, ch. 13. Some call this the second book of Ezra, not because he was the penman of it, but because it is a continuation of the history of the foregoing book, with which it is connected (Neh 1:1). This was the last historical book that was written, as Malachi was the last prophetical book, of the Old Testament.

Matthew Henry: Nehemiah 5 (Chapter Introduction)

How bravely Nehemiah, as a wise and faithful governor, stood upon his guard against the attacks of enemies abroad, we read in the foregoing chapter. Here we have him no less bold and active to redress grievances at home, and, having kept them from being destroyed by their enemies, to keep them from destroying one another. Here is, I. The complaint which the poor made to him of the great hardships which the rich (of whom they were forced to borrow money) put upon them, (Neh 5:1-5). II. The effectual course which Nehemiah took both to reform the oppressors and to relieve the oppressed (Neh 5:6-13). III. The good example which he himself, as governor, set them of compassion and tenderness (Neh 5:14-19).

Constable: Nehemiah (Book Introduction)

Introduction

Title

This book, like so many others in the Old Testament, received its title from its principle character. The Septuagint (Greek) translation also had the same title, as does the Hebrew Bible.

As I mentioned in my notes on Ezra, the Jews kept Ezra and Nehemiah together for many years. The reason was the historical continuity that flows from Ezra through Nehemiah.

Writer and Date

The use of the first person identifies the author as Nehemiah, the governor of the Persian province of Judah (1:1-2:20; 13:4-31). His name means "Yahweh has comforted."

The mention of Darius the Persian in 12:22 probably refers to Darius II, the successor of Artaxerxes I (Longimanus).¹ Darius ruled from 423-404 B.C. The text refers to an event that took place in Darius' reign (12:22). Therefore Nehemiah must have written the book sometime after that reign began. Since there are no references to Nehemiah's age in the text, it is hard to estimate how long he may have lived. When the book opens, he was second in command under King Artaxerxes (cf. Daniel). If he was 40 years old then and 41 when he reached Jerusalem in 444 B.C., he would have been 62 years old in 423 B.C. when Darius replaced Artaxerxes. Consequently he probably wrote the book not long after 423 B.C., most likely before 400 B.C.²

Scope

The years of history the book covers are 445-431 B.C. or perhaps a few years after that.

In 445 B.C. (the twentieth year of Artaxerxes' reign, 1:1) Nehemiah learned of the conditions in Jerusalem that led him to request permission to return to Judah (2:5). He arrived in Jerusalem in 444 B.C. and within 52 days had completed the rebuilding of the city walls (6:15).

In 432 B.C. Nehemiah returned to Artaxerxes (13:6). He came back to Jerusalem after that, probably in a year or so. The record of his reforms following that return is in the last chapter of this book. Apparently Nehemiah completed all of them in just a few weeks or months.

Even though the book spans about 15 years, most of the activity Nehemiah recorded took place in 445-444 B.C. (chs. 1-12) and in 432-431 B.C. (ch. 13).

Chronology of the Book of Nehemiah
445	Nehemiah learned of conditions in Jerusalem and requested a leave of absence from Artaxerxes.
444	He led the Jews to Jerusalem. Repairs on the wall of Jerusalem began. The Jews completed rebuilding the walls. Nehemiah promoted spiritual renewal among the returnees.
443
442
441
440
439
438
437
436
435
434
433
432	Nehemiah returned to Artaxerxes ending his 12 years as governor of Judah. Malachi may have prophesied in Jerusalem.
431	Nehemiah may have returned to Jerusalem and began his second term as governor. More religious reforms apparently began.
430
429
428
427
426
425
424
423	Darius II began to reign.

Message³

For many years, believers regarded Ezra and Nehemiah as twin books. They called them 1 and 2 Ezra (or Esdras, the Greek transliteration of Ezra). Jerome, who lived in the fourth century A.D., gave 2 Ezra the name Nehemiah. This fact illustrates the close relationship that exists between these two books. A single story begins in Ezra and ends in Nehemiah. The history they record covers about 110 years (538-430 B.C.).

Let us notice three things about the returned exiles in this period, the restoration period, that God revealed in this Book of Nehemiah.

The people in view are the approximately 97,000 Israelites who returned from captivity, the remnant. They had no conscious national influence that arose from their purpose as a nation. They did not have much messianic hope either. There is no reference to this hope in Ezra, Nehemiah, or Esther.

The purpose of God was that His people should return to His Law. The civil reformation was secondary to the reading of the Law that took place in Jerusalem. The reading of the Law (ch. 8) led to the praying of the Levites (ch. 9), and that resulted in the making of a covenant (ch. 10). God's purpose was to put Israel back under the Law until Christ would come.

The Potter at work in this book continues the task of reshaping that He began in Ezra. His primary instrument at this time was Nehemiah. Nehemiah was not a king, a priest, or a prophet, but an ordinary citizen. He held a cabinet-level position under Artaxerxes, the Persian monarch. He became the governor of Judah later. Generally the kings of Israel had failed, the people had ignored the prophets, and the priests were corrupt. Therefore God chose a common man who built a wall around Jerusalem in a little over seven weeks so the people could give concentrated attention to the reading and exposition of God's Word. Nehemiah was a man like others God used before him, a man who lived and walked by faith. Joshua was such a person and was also neither king, prophet, nor priest. Nehemiah did for Israel in his day what Joshua had done in his.

Notice next three things about Nehemiah.

Nehemiah had an attitude of faith. He had remarkable confidence in God. This never wavered. He wanted to see God's purposes fulfilled (1:1-4). He expressed his concern in his inquiry and sorrow. His prayer and sorrow show his confidence in God's power (1:5-2:4; 4:9). Furthermore he purposed to cooperate with God so God's will would happen. He expressed this commitment in his activity.

Nehemiah also acted in faith. We can see his faith in three activities.

1. He acted cautiously (5:7). He examined the wall secretly and silently. Then he divided the work so every man built near his own house. This guaranteed the personal interest and diligence of the workers.

2. He acted courageously (13:11, 17). He started by himself, single-handedly. Then he stuck with the work determinedly until he finished it.

3. He acted without compromise.

He did not compromise with the enemies outside the wall. They tried to get him to compromise by using contempt (4:3), then conspiracy (4:8), and then cunning (6:2).

He did not compromise with the Jews inside the wall either. He did not allow the nobles to continue charging their poorer brothers interest (5:5). He did not allow a priest to give lodging to the enemy (13:4-5). Furthermore he did not permit mixed marriages with non-Jews (13:23).

Finally, Nehemiah achieved by faith. The workers built the walls in only 52 days. Nehemiah settled the people in the city and its suburbs. He expounded and enforced the Law of God. He also provided a place where the people could wait for God's salvation.

Combining Nehemiah's times with his character we get the message of this book. Nehemiah proves that seemingly impossible things are possible through prayer and hard work when people determine to trust and obey God, and when they put His interests first.

Like Nehemiah we live in dark times (cf. Isa. 50:10). We too have to deal with indifferent multitudes. As in his day, there is widespread disloyalty to God's truth today. As then, there is lack of enthusiasm for God's plans and purposes now. Not many Christians want to devote their every waking moment to the task God has commanded us to do.

Like Nehemiah we need to walk by faith in these dark times (cf. Hab. 2:4). We need to be as sure of God as he was. We need to act with God and for God even though it means strenuous effort. We also need to decline all compromise with those outside and inside the church. We need to trust God, to do our day's work faithfully, and leave the future to Him. May we all follow this great man's example of faith. May we live one day at a time (Matt. 6:11).

Constable: Nehemiah (Outline)

Outline

I. The fortification of Jerusalem chs. 1-7

A. The return under Nehemiah chs. 1-2

1. The news concerning Jerusalem 1:1-3

2. The response of Nehemiah 1:4-11

3. The request of Nehemiah 2:1-8

4. The return to Jerusalem 2:9-20

B. The rebuilding of the walls 3:1-7:4

1. The workers and their work ch. 3

2. The opposition to the workers ch. 4

3. The strife among the workers ch. 5

4. The attacks against Nehemiah 6:1-14

5. The completion of the work 6:15-7:4

C. The record of those who returned 7:5-72

II. The restoration of the Jews chs. 8-13

A. The renewal of the Mosaic Covenant chs. 8-10

1. The gathering of the people ch. 8

2. The prayer of the people ch. 9

3. The renewed commitment of the people ch. 10

B. The residents of the land 11:1-12:26

1. The residents of Jerusalem 11:1-24

2. The residents of the outlying towns 11:25-36

3. The priests and Levites 12:1-26

C. The dedication of the wall 12:27-47

1. Preparations for the dedication 12:27-30

2. The dedication ceremonies 12:31-47

D. The reforms instituted by Nehemiah ch. 13

1. The exclusion of foreigners 13:1-3

2. The expulsion of Tobiah 13:4-9

3. The revival of tithing 13:10-14

4. The observance of the Sabbath 13:15-22

5. The rebuke of mixed marriages 13:23-29

6. The summary of Nehemiah's reforms 13:30-31

Constable: Nehemiah

Nehemiah

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_____. "Nehemiah's Mission and Its Background." Bulletin of the John Rylands Library 37:2 (March 1955):528-61.

_____. "Sanaballat and the Samaritan Temple." Bulletin of the John Rylands Library 38:1 (September 1955):166-98.

Ryle, H. E. The Books of Ezra and Nehemiah. Cambridge, Eng.: University Press, 1917.

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Copyright 2003 by Thomas L. Constable

Haydock: Nehemiah (Book Introduction)

THE BOOK OF NEHEMIAS;

commonly called THE SECOND BOOK OF ESDRAS.

INTRODUCTION.

This Book takes its name from the writer, who was cup-bearer to Artaxerxes, (surnamed Longimanus ) king of Persia, and was sent by him with a commission to rebuild the walls of Jerusalem. It is also called the Second Book of Esdras, because it is a continuation of the history begun by Esdras, of the state of the people of God after their return from captivity. (Challoner) --- Genebrard believes that the latter wrote the work. But how long must he thus have lived? and how come the lists to vary so much? (Calmet) --- We may allow that these variations are owing to the mistakes of transcribers, (1 Esdras ii. 1.) for the writer of both works was certainly inspired. Esdras lived a long time along with Nehemias; (chap. xii. 35.) and he may have left memorials, as well as the latter, from which the present work seems to be compiled. (Haydock) --- Some additions have been made since the days of Nehemias, articularly chap. xii. to ver. 26, or at least (Calmet) the five last of these verses. (Capel.) (Chronicles) --- The passage cited from the commentaries of Nehemias, (2 Machabees ii. 13.) is not to be found here; which shews that we have not his entire work, but only an abridgment, in which the author has adopted his words, with some few alterations. The fifth chapter seems to be out of its place, and also the dedication of the walls, chap. xii. 27. Nehemias was a person in great favour at the court of Persia; and of high birth, probably of the royal family, (Eusebius; Isidore; Genebrard in Chron.) as most of the ancients believe that all who governed, till the time of the Asmoneans, were of the tribe of Juda. Hence he styles Hanani his brother, (chap. i. 2.) and declines entering into the temple, chap. vi. 11. His name never occurs among the priests; and though we read [in] 2 Machabees i. 18, 21, jussit sacerdos Nehemias, (Tirinus) the Greek has, "Nehemias order the priests;" Greek: iereis: (Calmet; Huet; Du Hamel) and the title of priest sometimes is given to laymen at the head of affairs. (Haydock) --- In this character Nehemias appeared, by order of Artaxerxes: and notwithstanding the obstructions of the enemies of Juda, rebuilt the walls of Jerusalem, and returned after twelve years to court, making a second visit to his own country, a little before the death of the king, whom he probably survived only one year, dying the year of the world 3580, about thirty years after he had been appointed governor. (Calmet) --- In the two first chapters, we behold his solicitude for the welfare of his country, in the ten following his success, and in the last what abuses he corrected. (Worthington) --- He renewed the covenant with God, (chap. ix., and x.) sent for the sacred fire, and established a library at Jerusalem, 2 Machabees i. 19, 34., and ii. 13. (Haydock)

Gill: Nehemiah (Book Introduction)

INTRODUCTION TO NEHEMIAH

This book is, by the authors of the Vulgate Latin and Arabic versions, called the "Second" Book of Ezra, it being a continuation of the same history, and was by the Jews reckoned as one book with Ezra; Kimchi on Isa 9:7, calls it Ezra, so the Talmud ^a; and it has been quoted by Christian writers under his name; see the argument of the book of Ezra; but not as if it was written by him; for it is a clear case it was written by Nehemiah, whose name it bears, as appears from Neh 1:1 and throughout Nehemiah speaks of himself under the first person; and the style also is very different from that of Ezra, being plainer and easier than his. It has always had a place in the canon of Scriptures, both with Jews and Christians; and is of use to show the fulfilment of the prophecy of Zechariah, and especially of Daniel concerning the building of the wall of Jerusalem in troublesome times; to carry on the history of the Jews, and describe the state of the church in those times, what opposition was made to it, and what enemies it had, and what must be expected when any work of God is set about; it is the last of the historical books that was written, as is thought, and contains an history of the space of about twelve years, from the twentieth of Artaxerxes to the thirty second of his reign, see Neh 1:1.

Gill: Nehemiah 5 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 5

In this chapter is a complaint of the poor against the rich for oppression of them, Neh 5:1 for which Nehemiah being angry, reproved them, and made them promise, and swear to it, to make restitution, Neh 5:6 and set them an example himself, taking nothing of them during his twelve years' government, supporting himself and his at his own expenses, Neh 5:14.