Text -- Nehemiah 6:10 (NET)

6:10 Then I went to the house of Shemaiah son of Delaiah, the son of Mehetabel. He was confined to his home. He said, “Let’s set up a time to meet in the house of God, within the temple. Let’s close the doors of the temple, for they are coming to kill you. It will surely be at night that they will come to kill you.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Neh 6:10

In his chamber adjoining to the temple, upon pretence of singular devotion, and communion with God, and withal upon pretence of certain knowledge, by the Spirit of God concerning their approaching danger, from which thy could be safe nowhere but in the temple. For if Nehemiah had done this, the people would have left their work, and every one have shifted for his own safety.

JFB: Neh 6:10-14

This man was the son of a priest, who was an intimate and confidential friend of Nehemiah. The young man claimed to be endowed with the gift of prophecy. Having been secretly bribed by Sanballat, he, in his pretended capacity of prophet, told Nehemiah that his enemies were that night to make an attempt upon his life. He advised him, at the same time, to consult his safety by concealing himself in the sanctuary, a crypt which, from its sanctity, was strong and secure. But the noble-minded governor determined at all hazards to remain at his post, and not bring discredit on the cause of God and religion by his unworthy cowardice in leaving the temple and city unprotected. This plot, together with a secret collusion between the enemy and the nobles of Judah who were favorably disposed towards the bad Samaritan in consequence of his Jewish connections (Neh 6:18), the undaunted courage and vigilance of Nehemiah were enabled, with the blessing of God, to defeat, and the erection of the walls thus built in troublous times (Dan 9:25) was happily completed (Neh 6:15) in the brief space of fifty-two days. So rapid execution, even supposing some parts of the old wall standing, cannot be sufficiently accounted for, except by the consideration that the builders labored with the ardor of religious zeal, as men employed in the work of God.

Clarke: Neh 6:10

Who was shut up - Lived in a sequestered, solitary state; pretending to sanctity, and to close intercourse with God

Clarke: Neh 6:10

Let us meet together in the house of God - The meaning is, "Shut yourself up in the temple; appear to have taken sanctuary there, for in it alone can you find safety."This he said to discourage and disgrace him, and to ruin the people; for, had Nehemiah taken his advice, the people would have been without a leader, their enemies would have come upon them at once, and they would have been an easy prey. Besides, had Nehemiah done this, he would have been shut up in the temple, his government would have been declared at an end, and Sanballat would have assumed the reins.

TSK: Neh 6:10

Shemaiah : Neh 6:12; Ezr 8:16, Ezr 10:31; Pro 11:9; Mat 7:15

shut up : 2Ki 9:8; Jer 36:5; Eze 3:24

Let us meet : Psa 12:2, Psa 37:12, Psa 120:2, Psa 120:3

the house : 1Ki 6:5; 2Ki 11:3

let us shut : 2Ch 28:24, 2Ch 29:3, 2Ch 29:7; Mal 1:10; Act 21:30

in the night : Job 24:13-17; Joh 3:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Neh 6:10

Who was shut up - On account, probably, of some legal uncleaness. Compare Jer 36:5.

Poole: Neh 6:10

Shemaiah the son of Delaiah probably one of the chief of the priests, 1Ch 24:26 .

Who was shut up in his chamber adjoining to the temple, upon pretence of singular devotion, sequestration from the world, and special acquaintance and much communion with God in his retirements, after the manner of the prophets; and withal upon pretence of certain knowledge, which he had by the Spirit of God and of prophecy, concerning their approaching danger, from which they could be safe no where but in the temple, which the very heathens owned for a sanctuary, which they might not violate.

Let us meet together in the house of God, within the temple for the danger is so near, that we cannot safely tarry here so long as to consult what to do in this juncture. His design herein was, partly, to discourage and disgrace Nehemiah, and thereby to strike a dread into all the people, and give a speedy and full stop to the work; partly, to prepare the way for the enemies to assault and take the city, whilst Nehemiah was shut up, and unable to give them any opposition; partly, to justify their accusation of Nehemiah to the king by his flight upon it; and partly, that there, by the help of other priests, who were conscious of his plot, he might either destroy him, or secure his person, till the city by some of his accomplices were betrayed into the enemy’ s hands.

Haydock: Neh 6:10

Went, being invited. (Tirinus) ---

Semaia, of the twenty-third course of priests, 1 Paralipomenon xxiv. 18. (Menochius) ---

Privately. Hebrew, "who was shut up," like a recluse, (Haydock) to deceive the people, by the appearance of superior sanctity, and by an imitation of the true prophets. (Calmet) ---

Some translate hatsur, "bound by vow," (1 Kings xxi. 7.) to protect the governor; (Malvenda) but this seems too far-fetched. (Calmet)

Gill: Neh 6:10

Afterward I came unto the house of Shemaiah the son of Delaiah, the son of Mehetabeel, who was shut up,.... Either in his own house, or in a chamber in the temple, as if he had given himself up to meditation, fasting, and prayer; or, as he might suggest to Nehemiah, for his safety, and so designed it as an example to him; this man might be a priest of the course of Delaiah, 1Ch 24:18 or however he was a person Nehemiah had a good opinion of, and came to him on the letters sent to him by his enemies, to consult with him, and the rest, since they had suggested that he had appointed prophets to speak of him as a king:

and he said let us meet together in the house of God, within the temple, and let us shut the doors of the temple; this looks as if he was in his own house, or if in a chamber of the temple, that he thought that was not secret and safe enough, and therefore proposed going within the temple, into the holy place, where none but priests might go:

for they will come to slay thee; meaning his enemies, Sanballat and his companions:

yea, in the night they will come to slay thee; that very night, and therefore no time should be lost in providing for his safety.

Commentary -- Verse Notes / Footnotes

NET Notes: Neh 6:10

¹ tn Heb “shut in.” The reason for his confinement is not stated. BDB 783 s.v. עָצַר suggests that it had to do with the fulfillment of a vow or was related to an issue of ceremonial uncleanness.

Geneva Bible: Neh 6:10

Afterward I came unto the house of Shemaiah the son of Delaiah the son of Mehetabeel, who [was] ^{( e )} shut up; and he said, Let us meet together in the house of God, within the temple, and let us shut the doors of the temple: for they will come to slay thee; yea, in the night will they come to slay thee.

^{( e )} As though he would be secret, to the intent that he might pray to God with greater liberty, and receive some revelation, which in him was only hypocrisy.

Commentary -- Verse Range Notes

TSK Synopsis: Neh 6:1-19

1 Sanballat practises by craft, by rumours, and by hired prophecies, to terrify Nehemiah.

15 The work is finished, to the terror of the enemies.

17 Secret intelligence passes between the enemies and the nobles of Judah.

MHCC: Neh 6:10-14

The greatest mischief our enemies can do us, is, to frighten us from our duty, and to lead us to do what is sinful. Let us never decline a good work, never do a bad one. We ought to try all advice, and to reject what is contrary to the word of God. Every man should study to be consistent. Should I, a professed Christian, called to be a saint, a child of God, a member of Christ, a temple of the Holy Ghost, should I be covetous, sensual, proud, or envious? Should I yield to impatience, discontent, or anger? Should I be slothful, unbelieving, or unmerciful? What effects will such conduct have upon others? All that God has done for us, or by us, or given to us, should lead us to watchfulness, self-denial, and diligence. Next to the sinfulness of sin, we should dread the scandal.

Matthew Henry: Neh 6:10-14

The Jews' enemies leave no stone unturned, no way untried, to take Nehemiah off from building the wall about Jerusalem. In order to this they had tried to fetch him into the country to them, but in vain; now they try to drive him into the temple for his own safety; let him be any where but at his work. Observing him to be a cautious man, they will endeavour to gain their point by making him cowardly. Observe,

I. How basely the enemies managed this temptation.

1. That which they designed was to bring Nehemiah to do a foolish thing, that they might laugh at him, and insult over him for doing it, and so lessen his interest and influence (Neh 6:13): That I should be afraid, and so they might have matter for an evil report, and might reproach me. This was indeed doing the devil's work, who is men's tempter that he may be their accuser, draws men to sin that he may glory in their shame. The greatest mischief our enemies can do us is to frighten us from our duty and bring us to do what is sinful.

2. The tools they made use of were a pretended prophet and prophetess, whom they hired to persuade Nehemiah to quit his work and retire for his own safety. The pretended prophet was Shemaiah, of whom it is said that he was shut up in his own house, either under pretence of retirement for meditation and to consult the mind of God or to give Nehemiah a sign in like manner to make himself a recluse. It should seem, Nehemiah had a value for him, for he went to his house to consult him, Neh 6:10. Other prophets there were, and one prophetess, Noadiah (Neh 6:14), that were in the interest of the Jews' enemies, pensioners to them and traitors to their country. Whether they pretended to inspiration does not appear; they do not say, Thus saith the Lord, as the false prophets of old did; if not so, yet they would be thought to excel in divine knowledge, and human prudence, and to have uncommon measures of insight and foresight, and were therefore consulted in difficult cases, as prophets had been. These the enemies feed to be of counsel for them. Let us hence take occasion to lament, (1.) The wickedness of such bad men as these prophets, that ever any should be so perfidious as to betray the cause of God and their country even under the pretence of communion with God and concern for their country. (2.) The unhappiness of such good men as Nehemiah, who are in danger of being imposed upon by such cheats, and to whom no temptation comes with more force than that which comes under a colour of religion, of revelation and devotion, and is brought by the hand of prophets.

3. The pretence was plausible. These prophets suggested to Nehemiah that the enemies would come and slay him, in the night they would slay him, which he had reason enough to believe was true; they would, if they could, if they durst. They pretended to be much concerned for his safety. The people would be all undone if any harm should come to him; and therefore they very gravely advised him to hide himself in the temple till the danger was over; that was a strong and sacred place, where he would be under the special protection of Heaven, Psa 27:5. If Nehemiah had been prevailed upon to do this, immediately the people would both have left off their work and thrown down their arms, and every one would have shifted for his own safety; and then the enemies might easily, and without opposition, have demolished the works, broken down the wall again, and so gained their point. Though self-preservation is a fundamental principle of the law of nature, yet that is not always the best and wisest counsel which pretends to go upon that principle.

II. See how bravely Nehemiah vanquished this temptation, and came off a conqueror.

1. He immediately resolved not to yield to it, Neh 6:11. See here, (1.) What his reasonings are: " Should such a man as I flee? Shall I desert God's work, or discourage my own workmen whom I have employed and encouraged? Shall I be over-credulous of report, and over-solicitous about my own life? I that am the governor, on whom so many eyes are, both of friends and foes? Another might flee, but not I. Who is there that being as I am, in my post of honour, and power, and trust, would go into the temple, and lurk there, when business is to be done, yea, though it were to save his life?"Note, When we are tempted to sin we should remember who and what we are, that we may not do any thing unbecoming us, and the profession we make. It is not for kings, O Lemuel! Pro 31:4. (2.) What was the result of his reasonings. He is at a point: "I will not go in. I will rather die at my work than live in an inglorious retreat from it."Note, Holy courage and magnanimity will engage us, whatever it cost us, never to decline a good work, nor ever to do a bad one.

2. He was immediately aware of what was the rise of it (Neh 6:12): " I perceived that God had not sent him, that he gave this advice, not by any divine direction, ordinary or extraordinary, but with a design against me."The wickedness of such mercenary wretches will sooner or later be brought to light. Two things Nehemiah says he dreaded in that which he was advised to: - (1.) Offending God: That I should be afraid, and do so, and sin. Note, Sin is that which above any thing we should dread; and a good preservative it is against sin to be afraid of nothing but sin. (2.) Shaming himself: That they might reproach me. Note, Next to the sinfulness of sin we should dread the scandalousness of it.

3. He humbly begs of God to reckon with them for their base designs upon him (Neh 6:14): My God, think thou upon Tobiah, and the rest of them, according to their works. As, when he had mentioned his own good services, he did not covetously or ambitiously prescribe to God what reward he should give him, but modestly prayed, Think upon me, my God (Neh 5:19), so here he does not revengefully imprecate any particular judgment upon his enemies, but refers the matter to God. "Thou knowest their hearts, and art the avenger of falsehood and wrong; take cognizance of this cause; judge between me and them, and take what way and time thou mayest please to call them to an account for it."Note, Whatever injuries are done us we must not avenge ourselves, but commit our cause to him that judgeth righteously.

Keil-Delitzsch: Neh 6:10-14

A false prophet, hired by Tobiah and Sanballat, also sought, byprophesying that the enemies of Nehemiah would kill him in the night, tocause him to flee with him into the holy place of the temple, and toprotect his life from the machinations of his enemies by closing the templedoors. His purpose was, as Nehemiah subsequently learned, to seduce himinto taking an illegal step, and so give occasion for speaking evil of him.

Neh 6:10

"And I came into the house of Shemaiah the son of Delaiah, theson of Mehetabeel, who was shut up."Nothing further is known of thisprophet Shemaiah. From what is here related we learn, that he was one ofthe lying prophets employed by Sanballat and Tobiah to ruin Nehemiah. We are not told what induced or caused Nehemiah to go into the house ofShemaiah; he merely recounts what the latter was hired by his enemies toeffect. From the accessory clause, "and he was shut up,"we may perhapsinfer that Shemaiah in some way or other, perhaps by announcing that hehad something of importance to communicate, persuaded Nehemiah tovisit him at his house. עצוּר והוּא does not, however,involved the meaning which Bertheau gives it, viz., that Nehemiah went toShemaiah's house, because the latter as עצוּר could not come tohim. The phrase says only, that when Nehemiah entered Shemaiah'shouse, he found him עצוּר , which simply means shut up, shutin his house, not imprisoned, and still less in a state of ceremonialuncleanness (Ewald), or overpowered by the hand of Jahve - laid hold on bya higher power (Bertheau). It is evident from his proposal to Nehemiah, "Let us go together to thehouse of God,"etc., that he was neither imprisoned in his house, norprevented by any physical cause from leaving home. Hence it follows thathe had shut himself in his house, to intimate to Nehemiah that also he felthis life in danger through the machinations of his enemies, and that he wasthus dissimulating in order the more easily to induce him to agree to hisproposal, that they should together escape the snares laid for them byfleeing to the temple. In this case, it may be uncertain whether Shemaiahhad shut himself up, feigning that the enemies of Judah were seeking hislife also, as the prophet of Jahve; or whether by this action he wassymbolically announcing what God charged him to make known toNehemiah. Either view is possible; while the circumstance that Nehemiahin Neh 6:12 calls his advice to flee into the temple a נבוּאה againsthim, and that it was quite in character with the proceedings of such falseprophets to enforce their words by symbolical signs (comp. 1Ki 22:11), favours the former. The going into the house of God is moreclosely defined by ההיכל אל־תּוך , within the holy place; for they(the enemies) will come to slay thee, and indeed this night will they cometo slay thee."He seeks to corroborate his warning as a special revelationfrom God, by making it appear that God had not only made known to himthe design of the enemies, but also the precise time at which they intendedto carry it into execution.

Neh 6:11

Nehemiah, however, was not to be alarmed thereby, butexclaimed: Should such a man as I flee? and what man like me could go intothe holy place and live? I will not go in. וחי is the perf. with Vav consecutive: that he may live. This word is ambiguous; it may mean:to save his life, or: and save his life, not, expiate such a transgression of thelaw with his life. Probably Nehemiah used it in the latter sense, having inmind the command, Num 18:7, that the stranger that cometh nigh shall beput to death.

Neh 6:12

And I perceived, - viz. from the conduct of Shemaiah on myrefusal to follow his advice, - and, lo, not God had sent him (i.e., had notcommissioned or inspired him to speak these words; לא emphatically precedes אלהים : not God, but himself), but that hepronounced this prophecy against me, because Tobiah and Sanballat hadhired him. The verb שׂכרו (sing.) agrees only with the latterword, although in fact it refers to both these individuals.

Neh 6:13-14

"On this account was he hired that I might be afraid, and doso; and if I had sinned (by entering the holy place), it (my sin) would havebeen to them for an evil report, that they might defame me."The use of למאן before two sentences, the second of which expresses thepurpose of the first, is peculiar: for this purpose, that I might fear, etc.,was he hired. To enter and to shut himself within the holy place wouldhave been a grave desecration of the house of God, which would havegiven occasion to his enemies to cast suspicion upon Nehemiah as adespiser of God's commands, and so to undermine his authority with thepeople. - In Neh 6:14 Nehemiah concludes his account of the stratagems of hisenemies, with the wish that God would think upon them according to theirworks. In expressing it, he names, besides Tobiah and Sanballat, theprophetess Noadiah and the rest of the prophets who, like Shemaiah,would have put him in fear: whence we perceive, 1st, that the case related(Neh 6:10-13) is given as only one of the chief events of the kind ( מיראים , like Neh 6:9, Neh 6:19); and 2 nd , that false prophets were again busy in thecongregation, as in the period preceding the captivity, and seeking toseduce the people from hearkening to the voice of the true prophets ofGod, who preached repentance and conversation as the conditions ofprosperity.

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 6:1-14

4. The attacks against Nehemiah 6:1-14

Nehemiah recorded three separate plots the Jews' enemies instigated to frustrate his effective leadership.

Constable: Neh 6:10-14

The plot to deceive Nehemiah 6:10-14

Shemaiah claimed to have received a prophecy from God (v. 12). He tried to scare Nehemiah into thinking that assassins were after him so he would seek sanctuary inside the temple. The Mosaic Law prohibited anyone but priests from entering the holy and the most holy places in the temple (Num. 1:51; 3:10; 18:7). Nehemiah was not the kind of man his enemies could terrify with a death threat. Perhaps Shemaiah was suggesting that he and Nehemiah commandeer and take possession of the temple, though this possibility seems unlikely to me.⁵⁶ Nehemiah saw through this "prophecy." It could not have been from God since it counselled disobedience to the Mosaic Law. The motive of Nehemiah's enemies was to show the Jews that their leader had no real concern about the Law, but was rebuilding the walls for personal reasons (v. 13). This incident was only one of several in which false prophets tried to deceive Nehemiah (v. 14).

Satan still employs these three strategies as he seeks to destroy the effectiveness of spiritual leaders. One writer called them intrigue, innuendo, and intimidation.⁵⁷

Guzik: Neh 6:1-19

Nehemiah 6 - The Walls Completed

A. Nehemiah is attacked in three phases.

1. (1-4) The snare of the enemy's friendship.

Now it happened when Sanballat, Tobiah, Geshem the Arab, and the rest of our enemies heard that I had rebuilt the wall, and that there were no breaks left in it (though at that time I had not hung the doors in the gates), that Sanballat and Geshem sent to me, saying, "Come, let us meet together among the villages in the plain of Ono." But they thought to do me harm. So I sent messengers to them, saying, "I am doing a great work, so that I cannot come down. Why should the work cease while I leave it and go down to you?" But they sent me this message four times, and I answered them in the same manner.

a. Our enemies heard that I had rebuilt the wall: The wall was almost finished - the gaps were closed, but the gates were not yet finished. For the enemies of Nehemiah and the work of God, this was a "now-or-never" time. If they didn't do something immediately to stop the work, the walls will be completely finished.

b. Come, let us meet together among the villages in the plain of Ono: At this time, Sanballat and Geshem tried to arrange a meeting with Nehemiah - by appearances, a friendly meeting, perhaps even a reconciliation or a vacation. Their invitation may have had the sense of a break for a few days of rest and relaxation out on the plain of Ono.

c. But they thought to do me harm: Nehemiah was equipped to see through the outward appearance, and to understand what Sanballat's friendly offer was all about.

i. "Whether you be a pastor or a teacher or evangelist or Sunday school leader, or whatever your position my be in Christian leadership, let me say that there will always be those who are friendly to your face, but you plan your downfall behind your back. Beware of the fawning, flattering Christian who is always fluttering around you, and who behind your back will be the first to rejoice when you go down." (Redpath)

d. But they thought to do me harm: Nehemiah was equipped with discernment.

i. Discernment is the ability to judge matters according to God's view of them, and not according to their outward appearance. We are often deceived by outward appearances; For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart. (1 Samuel 16:7).

ii. Many people confuse being discerning with being negative or cynical; but discernment is just as able to see the good where other might miss it as it is at seeing bad where others might see good according to the outward appearance.

iii. Christians today suffer a great deal because they lack discernment. They follow leaders and teachers who give a good appearance, but don't walk in the nature of Jesus. They accept things blindly because it looks good or sounds good, without carefully judging it against the whole counsel of God's Word. We might even picture Nehemiah going to the Word of God, and equipping himself with discernment. Perhaps he read Proverbs 27:6: Faithful are the wounds of a friend, but the kisses of an enemy are deceitful. That passage alone would remind him to not look to outward appearances, but to judge soberly.

iv. How can we develop discernment? First, if you want to see things as God sees them, get to know His Word. Second, discernment comes through spiritual maturity; Hebrews 5:12-14 says that discernment is something spiritual babies don't have (a baby will stick anything in his mouth). Third, discernment can be given as a gift from the Holy Spirit (1 Corinthians 12:10). Seek Him for it.

v. Without discernment, we can think a dangerous invitation from an enemy is really an offer of reconciliation. We can think presumption is faith. We can think our own noble desires are God's promises. We can think God is saying "now" or "later" when He is really saying "later" or "now." We can think someone is a great guy or a spiritual leader when they are really doing damage to God's people.

e. Why should the work cease while I leave it and go down to you? Nehemiah, using discernment will not only escape their trap; he won't even be distracted from his work.

i. If the enemy can distract God's people, then he has won; if we can start majoring on minors, and minoring on majors, we've lost our effectiveness for the work of the LORD.

ii. Nehemiah was persistent in his discernment; the request came four times, and each time Nehemiah stood fast and didn't fall for it.

f. I am doing a great work, so that I cannot come down. Why should the work cease while I leave it and go down to you? Discernment gave Nehemiah focus; he knew what God wanted him to be doing and he did it. He wouldn't be sidetracked by things that sounded good, but weren't of the LORD for him.

i. Anyone doing a work for God must contend with a hundred different noble causes, and a hundred things that might look good - and be good - but they are not what they are called to do at that time. Discernment gives us focus.

2. (5-9) The subtlety of the enemy's slander.

Then Sanballat sent his servant to me as before, the fifth time, with an open letter in his hand. In it was written: It is reported among the nations, and Geshem says, that you and the Jews plan to rebel; therefore, according to these rumors, you are rebuilding the wall, that you may be their king. And you have also appointed prophets to proclaim concerning you at Jerusalem, saying, 'There is a king in Judah!' Now these matters will be reported to the king. So come, therefore, and let us consult together. Then I sent to him, saying, "No such things as you say are being done, but you invent them in your own heart." For they all were trying to make us afraid, saying, "Their hands will be weakened in the work, and it will not be done." Now therefore, O God, strengthen my hands.

a. It is reported among the nations, and Geshem says: Sanballat's slander began the way many verbal attacks do, as a report of what others have reportedly said.

i. Vague accusations often sound like "Everyone is talking about" or, "A number of people are saying." Such vague words can very easily give the wrong impression.

ii. What Sanballat accused Nehemiah of was false. If a thousand nations reported it, it would not make it true. A popular lie may be more dangerous, but it is not more true because it is popular.

b. The Jews plan to rebel . . . that you may be their king . . . you have also appointed prophets to proclaim: These lies probably outraged Nehemiah. He had worked hard and trusted God greatly so this work would be done with the blessing of the king; and he had embraced great personal sacrifice to demonstrate that he was not in this for himself. And Nehemiah would never dream of going to "rent a prophet"! Now he is accused of the very things he has worked so hard to not fall into!

i. We may as well accept it: the devil knows our hot buttons. He knows those lies, those accusations, which really get to you - and he knows how to throw them in your face. We can't stop it, so we have to learn how to deal with it!

c. These matters will be reported to the king. So come, therefore, and let us consult together. Now Sanballat made a plain threat. Nehemiah wouldn't be deceived into coming to this meeting (he had too much discernment for that); so now he tried slander against Nehemiah.

d. You invent them in your own heart: Nehemiah replied by calmly and straightforwardly telling Sanballat that he was a liar, and by carrying on with the work.

i. Nehemiah did not mount an elaborate defense, trying to prove Sanballat wrong point by point. He wasn't going to waste his time. You don't satisfy men like Sanballat with facts, explanations, and evidence. You satisfy them by giving in to their demands, and Nehemiah would not!

ii. Sanballat would not be defeated by being told he was a liar. He didn't care if the whole world thought he was a liar, if he could only cause the work would stop. But Nehemiah was steadfast!

e. They are trying to make us afraid: Nehemiah had the discernment to see the slander strategy was all about fear, and he wouldn't give into it. No enemy can make us afraid; all they can do is try to make us choose fear - but it is up to us to choose it.

i. Many people live paralyzed by the fear of what others are saying about them, or what they might say about them. Instead, we should forget about it in these situations. People will talk anyway and there is little you can do about it, other than be determined that you will not make you afraid.

ii. One of Benjamin Franklin's proverbs from Poor Richard's Almanac wisely says: "Since I cannot govern my own tongue, tho' within my own teeth, how can I hope to govern the tongues of others?"

iii. "No man can lead a work of God if he allows himself to be governed by what other people think. He is to secure help, fellowship, prayer, advice, and he is foolish not to take it; but if his ultimate decisions are based on popular opinion he is going to fail." (Redpath)

f. Now therefore, O God, strengthen my hands: We must do what Nehemiah did - pray for God's strength, His power in our lives. We can overcome the slander and fear of our enemies in our own strength. It will be said, not by might, nor by power, but by the Spirit of God.

3. (10-14) The scandal of the enemy's religion.

Afterward I came to the house of Shemaiah the son of Delaiah, the son of Mehetabel, who was a secret informer; and he said, "Let us meet together in the house of God, within the temple, and let us close the doors of the temple, for they are coming to kill you; indeed, at night they will come to kill you." And I said, "Should such a man as I flee? And who is there such as I who would go into the temple to save his life? I will not go in!" Then I perceived that God had not sent him at all, but that he pronounced this prophecy against me because Tobiah and Sanballat had hired him. For this reason he was hired, that I should be afraid and act that way and sin, so that they might have cause for an evil report, that they might reproach me. My God, remember Tobiah and Sanballat, according to these their works, and the prophetess Noadiah and the rest of the prophets who would have made me afraid.

a. Afterward I came to the house of Shemaiah: This man Shemaiah was said to be a prophet (he pronounced this prophecy), but he was not. Shemaiah offered Nehemiah a safe haven in the temple. The idea was that though Nehemiah was said to be threatened, he could find refuge in the temple.

i. It sure sounds reasonable - and one might even take some Scripture to support it: Psalm 61:4 says, I will abide in Your tabernacle forever; I will trust in the shelter of Your wings. Nehemiah needed discernment now more than ever.

b. Should a man such as I flee? Nehemiah, knowing the heart of God as it is revealed in the whole counsel of God's Word, had discernment. Shemaiah tried to create fear in Nehemiah, and tried to get him to disobey God based on this fear.

i. Only priests were allowed in the temple, and Nehemiah was not a priest. He would have been disobeying God if he had done what Shemaiah suggested. In 2 Chronicles 26, King Uzziah - who was not a priest - went into the temple, and God instantly struck him with leprosy.

ii. "He seeks to persuade Nehemiah into an easy-going, compromising religion that will shirk persecution, that will carry no cross, and that is governed by fear of the opinions of other people." (Redpath)

c. Let us meet together in the house of God: Shemaiah knew how to use religious talk, but it was still a trap. If Nehemiah believed Shemaiah's religious talk, he would sin and gives others something to find fault with and discredit him with.

d. And who is there such as I who would go into the temple to save his life? I will not go in! Nehemiah stood brave against this religious deception. In his commitment to obedience, God revealed to him the heart of Shemaiah - who was no true prophet. Instead, he was on Sanballat's payroll.

e. My God, remember Tobiah and Sanballat: Best of all, instead of lashing out against Shemaiah and his fellow false-religionists, he simply committed these wicked men - and the situation - to God. If God could take good care of Nehemiah, then He could take also take care of Shemaiah according to divine wisdom.

i. Nehemiah's response to the three-fold attack of pretended friendship, slander, and false religion makes us admire him as a leader. But we can love and admire Jesus far more.

ii. "Come down to the plain of Ono," they said to Nehemiah. But they said to Jesus, "come down from the cross." But Jesus was doing a great work - the greatest work - on the cross, and would not be stopped.

ii. They slandered Nehemiah, but he didn't defend Himself. He spoke the truth and trusted in God. Jesus was also slandered, and did not debate His critics - He spoke the truth and trusted in His Father in heaven.

iii. A false prophet offered Nehemiah an easy way out - but it was a way of fear and disobedience. Nehemiah would have none of it. Jesus was also offered a way out of the cross from Satan - just worship Satan, and all the kingdoms of the world would be delivered to Him. But Jesus would have none of it.

B. Completion of the wall.

1. (15-16) The wall is completed in 52 days.

So the wall was finished on the twenty-fifth day of Elul, in fifty-two days. And it happened, when all our enemies heard of it, and all the nations around us saw these things, that they were very disheartened in their own eyes; for they perceived that this work was done by our God.

a. So the wall was finished on the twenty-fifth day of Elul, in fifty-two days: The amount of time it took to finish the job was remarkably short. The walls were in ruins for more than 100 years, and then they were set right in a period of only 52 days.

i. Why wasn't the job done in the more than 100 years before? It wasn't that no one saw the problem; it wasn't that walls were not wanted. Many people saw broken walls, knew how they ruined the lives of the people of Jerusalem, but no one got past the place of just wishing there were walls.

ii. Finally, there came a man who did more than wish Jerusalem had walls; he grieved, he ached, he prayed, he planned, he asked boldly, he went, he fought, he encouraged, he stood strong, he saw the job through to completion. But he also had people around him with the same kind of heart.

iii. We have such small ideas of how God can use us. God used a man named Nehemiah to set right a 100-year-old problem in less and two months - and the same God sits on a throne in heaven and works through you today.

b. In fifty-two days: At the beginning, when he saw the need, Nehemiah prayed for four months (the difference in time between Nehemiah 1:1 and 2:1). But the work itself took less than two months. Nehemiah worked longer in prayer than they needed to work to do the job.

i. This shows the spiritual battle was actually greater than the material battle. We are often told this, but it can be hard to believe!

c. And all the nations around us saw these things, that they were very disheartened in their own eyes: When the wall was finished, their enemies were very disheartened. It is a glorious thing to dishearten the enemies of God's people and to let them be discouraged for a while.

i. The battles were hard; the work was big; there were challenges from within and without. But the job was now finished, and victory was sweet.

d. They perceived that this work was done by our God: Their enemies were disheartened not just because the wall was finished, but especially because it was evident that God did the work. When something has the fingerprints of God on it, all our enemies notice it also.

i. The enemy is only disheartened when God does the work. If it is the product of man's efforts, they just laugh. Men might be fooled, and see a work of man and be impressed, but angel in heaven and every demon in hell know what has been done by man and what has been done by God.

ii. A strong, secure people of Jerusalem were a witness to surrounding nations. Many of us live Christian lives that no one takes notice of, because our walls are broken down. Let the LORD do a building work, and others will notice.

2. (17-19) The work is finished despite some who were friends with the enemy Tobiah.

Also in those days the nobles of Judah sent many letters to Tobiah, and the letters of Tobiah came to them. For many in Judah were pledged to him, because he was the son-in-law of Shechaniah the son of Arah, and his son Jehohanan had married the daughter of Meshullam the son of Berechiah. Also they reported his good deeds before me, and reported my words to him. Tobiah sent letters to frighten me.

a. Also in those days the nobles of Judah sent many letters to Tobiah: Tobiah was the man who had opposed the rebuilding work with Sanballat. In Nehemiah 2:10 he was disturbed that Nehemiah came to rebuild the walls. In Nehemiah 2:19 and 4:3 he mocked Nehemiah's work. In Nehemiah 4:7 he was angry that the work was being done. In Nehemiah 6:1 he was one of the men who tried to get Nehemiah to stop the work, and come to the plain of Ono where he could be attacked.

b. For many in Judah were pledged to him: Yet, the nobles of Judah had no trouble being friends to such a man - because he had family ties to many in the tribe of Judah. In fact, they tried to recommend him to Nehemiah (they reported his good deeds before me).

i. These Jewish brothers of Nehemiah could not see what was so plain to Nehemiah. Perhaps they did not see much of the evil work of Tobiah first-hand, so they had a hard time believing it. We imagine them saying, "He's always been nice to us; look at all the good he has done."

ii. It is also possible they just didn't have the shepherd's heart, and shepherd's eyes Nehemiah had. Nehemiah was called of God to protect God's people and God's work; he was watching and on guard in a way that others were not.

iii. Also, in the case of these nobles, there was self-interest at work. They had financial dealings with Tobiah they wanted to protect. "His numerous binding agreements (pledged to him) within the Jewish community were probably trading contracts, facilitated by marriage connections." (Kidner)

c. They reported his good deeds before me, and reported my words to him: Undoubtedly, they saw Nehemiah as the bad guy. They figured Tobiah's deeds were good, and Nehemiah spoke some strong words against Tobiah (in Nehemiah 4:4, Nehemiah prays the evil Tobiah planned be turned back upon him, and that he be captured and carried away).

i. Nehemiah had to be willing to be seen as the bad guy in order to do what is right by the people of God. He could see what the nobles of Judah could not. He knew that Tobiah's good deeds were not the whole story - all the while, Tobiah was sending frightening letters to Nehemiah. Those letter were not one of Tobiah's good deeds.

ii. "Tobiah's friends acted as a Fifth Column. They attempted both to propagandize on behalf of Tobiah and to act as an intelligence system for him. Tobiah himself kept on trying to frighten Nehemiah." (Yamauchi)

d. Tobiah sent letters to frighten me: Nehemiah wrote no more about this situation. He wasn't going to demand the nobles change their minds about Tobiah; but he wasn't going to deny what he knew to be true about Tobiah either. He seems willing to let it go and let God take care of it.

i. Nehemiah had a work to do, and that work was not really going out to attack people like Tobiah. He could leave the Tobiahs alone, as long as they weren't attacking the work of God.

© 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 6 (Chapter Introduction)

Overview

Neh 6:1, Sanballat practises by craft, by rumours, and by hired prophecies, to terrify Nehemiah; Neh 6:15, The work is finished, to the terror of the enemies; Neh 6:17, Secret intelligence passes between the enemies and the nobles of Judah.

Poole: Nehemiah 6 (Chapter Introduction)

CHAPTER 6

Sanballat and Tobiah, sending to Nehemiah to meet them, intend to do him mischief, Neh 6:1,2 . Nehemiah’ s answer, Neh 6:3 . They charge him with rebellion, Neh 6:4-7 . His answer to it, Neh 6:8,9 . Shemaiah’ s false prophecies to discourage Nehemiah, Neh 6:10 . His reply, Neh 6:11-14 . The work is finished to the terror of the enemies, Neh 7:15,16 . Secret correspondence between the nobles of Judah and Tobiah, Neh 6:17,18 .

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 6 (Chapter Introduction)

(Neh 6:1-9) Sanballat's plot to hinder Nehemiah.

(Neh 6:10-14) False prophets try to frighten Nehemiah.

(Neh 6:15-19) The wall finished, Treachery of some among the Jews.

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 6 (Chapter Introduction)

The cries of oppressed poverty being stilled, we are now to enquire how the building of the wall goes forward, and in this chapter we find it carried on with vigour and finished with joy, notwithstanding the restless attempts of the gates of hell to hinder it. How the Jews' enemies were baffled in their design to put a stop to it by force we read before, ch. 4. Here we find how their endeavours to drive Nehemiah off from it were frustrated. I. When they courted him to an interview, with design to do him a mischief, he would not stir (Neh 6:1-4). II. When they would have made him believe his undertaking was represented as seditious and treasonable, he regarded not the insinuation (Neh 6:5-9). III. When they hired pretended prophets to advise him to retire into the temple for his own safety, still he kept his ground (Neh 6:10-14). IV. Notwithstanding the secret correspondence that was kept up between them and some false and treacherous Jews, the work was finished in a short time (Neh 6:15-19). Such as these were the struggles between the church and its enemies. But great is God's cause and it will be prosperous and victorious.

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

Bibliography

Ackroyd, Peter R. I and II Chronicles, Ezra, Nehemiah. London: SCM Press, 1973.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

Allrik, H. L. "The Lists of Zerubbabel (Nehemiah 7 and Ezra 2) and the Hebrew Numerical Notation." Bulletin of the American Schools of Oriental Research 136 (December 1954):21-27.

Anderson, S. E. Nehemiah the Executive. Wheaton: Van Kampen Press, 1954.

Bahat, Dan. "Jerusalem Down Under: Tunneling along Herod's Temple Mount Wall." Biblical Archaeology Review 21:6 (November-December 1995):30-47.

Barber, Cyril. Nehemiah and the Dynamics of Effective Leadership. Neptune, NJ: Loizeaux Brothers, 1976.

Batten, Loring W. A Critical and Exegetical Commentary on the Books of Ezra and Nehemiah. International Critical Commentary series. Edinburgh: T. & T. Clark, 1913.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Bell, Robert D. "The Theology of Nehemiah." Biblical Viewpoint 20:2 (November 1986):56-63.

Blenkinsopp, Joseph. "The Mission of Udjahorresnet and Those of Ezra and Nehemiah." Journal of Biblical Literature 106:3 (1987):409-21.

_____. "A Theological Reading of Ezra-Nehemiah." Proceedings of the Irish Biblical Association 12 (1989):26-36.

Breneman, Mervin. Ezra, Nehemiah, Esther. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1993.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brockington, L. H. Ezra, Nehemiah and Esther. Greenwood, S.C.: Attic Press, 1969.

Broshi, Magen. "La population de l'ancienne Jerusalem." Revue Biblique 92 (1975):5-14.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Campbell, Donald K. Nehemiah: Man in Charge. Wheaton: Scripture Press Publications, Victor Books, 1979.

Clines, David J. A. Ezra, Nehemiah, Esther. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

_____. "Nehemiah 10 as an Example of Early Jewish Biblical Exegesis." Journal for the Study of the Old Testament 21 (1981):111-17.

Coggins, R. J. The Books of Ezra and Nehemiah. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Cross, Frank Moore, Jr. "A Reconstruction of the Judean Restoration." Journal of Biblical Literature 94:1 (March 1975):4-18.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

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Eskenazi, T. In an Age of Prose. Atlanta: Scholars Press, 1988.

Fensham, F. Charles. The Books of Ezra and Nehemiah. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Medina in Ezra and Nehemiah." Vetus Testamentum 25:4 (October 1975):795-97.

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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.

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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 6 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 6

Sanballat and his brethren, hearing the wall was finished, sent to Nehemiah, to have a meeting with him at a place named, which he refused, Neh 6:1, then they sent him a terrifying letter, suggesting that he, and the Jews with him, would be treated as rebels, since their intention, as reported, was to make him king, which letter he regarded not, Neh 6:3, then they employed some that pretended to be prophets to advise him to flee to the temple for safety, which he rejected, Neh 6:10 and so the work went on and was finished, though there was a secret correspondence carried on between their enemies and some false brethren among themselves, Neh 6:15.