Nehemiah
3. THE THIRD MISSION: NEHEMIAH RESTORES THE WALL (Neh 1:1–7:73a)
The first seven chapters of Nehemiah and all or most of chapters 11–13 are considered part of the Nehemiah memoirs; they are written in the first person. The name Nehemiah means “The Lord Comforts,” a fitting name for one whom the Lord uses to encourage the discouraged exiles. Nehemiah is a very capable leader; he has a deep trust in God and is a careful organizer and a man of action. Nehemiah’s sensitivity to the people and his dedication to constant prayer indicate his godly character. He has a deep understanding of God and his Word as revealed in the five books of the Pentateuch.
Friezes of griffins (composite animals) decorated the walls of the Persian palace at Susa.
© Baker Publishing Group and Dr. James C. Martin. Courtesy of Musée du Louvre; Autorisation de photographer et de filmer. Louvre, Paris, France.
A. Preparation (1:1–2:10). 1:1–3. The events in Nehemiah 1 take place in Susa (1:1), the winter residence of the Persian kings, 150 miles north of the Persian Gulf. The events of Esther and the vision of Dn 8 also take place in Susa. Darius I built a palace there (during the years 518–512 BC). The time is November–December (the month Chislev) 445 BC (the twentieth year of Artaxerxes I). The previous years have been difficult for Artaxerxes I in the western part of his empire. A revolt in Egypt (460–455 BC) and a brief rebellion by the satrap of the region west of the Euphrates River (448 BC) have certainly made the king sensitive to happenings in Palestine.
The report Nehemiah receives from his brother, and others who come from Jerusalem, is not very encouraging (1:2–3). The reference to the broken-down wall and burned gates may indicate damage still unrepaired from the earlier sack of Jerusalem by Nebuchadnezzar, or, more likely, may indicate the results of the opposition from the Jews’ enemies mentioned in Ezr 4:12.
In Ezra-Nehemiah, the Jews who return after the exile are referred to as a “remnant” (e.g., Ezr 9:8, 14–15; Neh 1:2–3; cf. Jr 42:2; Zch 8:6, 11–12). The Prophets also refer to a “remnant” who will return to God (Is 10:21), at the time when Gentiles will participate in a return (Is 11:10–16); and to a “remnant” of Israel in the messianic age (Jr 23:3; 31:7; Zch 14:2). In the NT, Paul mentions a “remnant” of Jews “chosen by grace” (Rm 11:5).
1:4–11. The news has a very deep impact on Nehemiah (1:4). He weeps and spends many days mourning, fasting, and praying. The following prayer must represent the content of his prayer during the next four months, for four months pass between 1:1 and Nehemiah’s petition to the king in 2:1.
The content of Nehemiah’s prayer is noteworthy. It includes (1) a cry for God to hear (1:6), (2) an appeal to God’s covenant with Israel (1:5, 9), (3) confession of sin (1:6–7), (4) identification with the people (“we,” 1:6), (5) a recognition of the cause of their captivity (1:8), (6) an appeal to God’s promise (1:9), (7) a reminder to God that these returnees are his redeemed people (1:10), (8) a plea for God to answer (1:11a), and (9) a petition for favor with the king (1:11a). Many of these same themes appear in the prayers of Ezr 9, Neh 9, and Dn 9.
Apparently, during this extended time of prayer, Nehemiah realizes that God is calling him to take action and to lead the project for revitalizing the struggling community in Judah. He is wise enough not to enter suddenly with a petition to the king. Rather, through extended times of prayer and careful planning, he awaits God’s timing to approach the king.
The fact that Nehemiah mentions here his position as “the king’s cupbearer” (1:11b) may indicate that he now understands that God has put him in this strategic position for a purpose. The cupbearer had a high position in the Persian court. The king apparently cares for Nehemiah and recognizes his many abilities, for he is about to give him political power to help his people and even overturn official decrees against them.
2:1–8. Nehemiah finally presents his request to the king. The month Nisan (March–April) marks four months since Nehemiah received news of the difficult situation in Jerusalem (2:1; see 1:1). The account does not tell us if it is a special feast or perhaps a family or staff dinner; it does mention that the queen is sitting beside the king (2:6). The last sentence in Nehemiah’s prayer (1:11) suggests that prior to this he has hidden his sadness but now he senses that it is time to approach the king with his concerns. Although Nehemiah has prayed and planned, he is afraid (2:2), for he knows the danger of anything that might raise the king’s suspicion.
Nehemiah’s reply has been well planned. The king apparently understands that Nehemiah wants to make a request. The king’s question is so direct (2:4a), and Nehemiah is so aware of the great importance of his answer, that he first, in his heart, prays to God before he answers (2:4b). This prayer, like most of his nine prayers recorded in the book, is short. But such prayers are possible and effective because of his evident life of prayer and dependence on God.
Nehemiah’s answers to the king’s questions (2:3, 5) indicate that he has a growing realization that God is calling him to go to Jerusalem and has carefully planned even the details of this project. The king is immediately interested in the project and generously approves Nehemiah’s requests (2:6, 8). Perhaps it is because of his confidence in Nehemiah and the strategic importance of Palestine, near the western limit of his empire. But Nehemiah himself gives the basic reason: “for the gracious hand of my God was on me” (2:8). Throughout the book, Nehemiah emphasizes God’s providence, his working out details to fulfill his purpose.
2:9–10. The account gives very few details of Nehemiah’s trip to Jerusalem. He apparently has to visit the officials of the region west of the Euphrates to make arrangements for the trip and the supplies he will need (2:9). The local rulers, Sanballat and Tobiah, are quite disturbed when they realize the intent of the trip (2:10).
These neighboring governors will very strongly oppose any projects to restore Jerusalem. Not only will they present opposition from without; their connections within the Jewish community will later cause opposition from within. A grandson of the high priest Eliashib is a son-in-law of Sanballat (Neh 13:28). The family name of Tobiah, a Hebrew name, was prominent in Ammon during the Persian period. Tobiah may have been a descendant of Jews who fled to Ammon after the destruction of Jerusalem (Jr 41:15). Both Tobiah and his son Jehohanan have connections with influential families in Judah through marriage (Neh 6:17–19).
B. The work begun (2:11–3:32). 2:11–12. After arriving in Jerusalem and resting three days, the first thing Nehemiah does is survey the situation. No doubt, even in these three days he is gathering information and getting acquainted with the leaders of the people. But he wisely does not yet tell them of his project. He needs time to survey the existing remains of the walls and their condition. He knows God has called him to this work but is careful to await the correct time to present the project to the leaders and all the people.
Jerusalem at the Time of Nehemiah
2:13–16. Nehemiah describes his secret (by night, 2:13) inspection of the condition of the walls. The places he describes are in the southern part of the city, the part traditionally known as the city of David. He does not mention places around the northern parts of Jerusalem. The Valley Gate overlooks the Tyropoeon Valley on the west side of the city. The Dung Gate is near the southern end, where the Tyropoeon Valley and Hinnom Valley meet. Nehemiah follows the wall turning north on the east side, to the Fountain Gate, overlooking the Kidron Valley. The “King’s Pool” may be a retaining pool for the overflow from the Pool of Siloam. From there, because of the debris from the destroyed wall, he goes by foot on up the valley. He does not say how far; if he went the entire distance it would be somewhat less than a mile.
2:17–18. Now Nehemiah is ready to present his project to the people. He is aware that the project cannot go forward without the wholehearted cooperation of the leaders and the people. As a good leader, he knows how to motivate them. He identifies himself with the people; he emphasizes their critical situation; he is committed to take action and participate with the people; and he shares his own testimony. Nehemiah shows us how a godly leader can influence the people to trust God and work together. [Nehemiah, Example of a Godly Leader]
2:19–20. The author again mentions the neighboring enemies of Judah: Sanballat, Tobiah, and Geshem. They apparently fear that a revitalized Jerusalem and Judah will reduce their influence and power in the region. Their mocking and ridicule are designed to discourage the Jews from cooperating with Nehemiah. Nehemiah’s brief but meaningful answer puts the emphasis on God’s sovereignty and power; he reminds the neighbors that they do not share the same convictions, legal claims, or historical legacy as the returned Jews.
3:1–2. The roster of builders reveals a lot about the disposition of the people to work together and about Nehemiah’s abilities to organize the work (3:1–32). Although it is in the third person and includes details even as small as the finishing touches on the gates (6:1 and 7:1), it is likely part of the Nehemiah memoirs. It constitutes one of the most detailed biblical descriptions of Jerusalem.
The reconstruction of the northern and western walls is described in 3:1–15, starting at the Sheep Gate (3:1), near the northeastern corner of Jerusalem. Eliashib, grandson of Jeshua (12:10), who was the leader when the temple was rebuilt (Ezr 5:2), along with his fellow priests, rebuilds the Sheep Gate and the wall as far as the Tower of Hananel. There are two towers in the north wall; this is the only side of Jerusalem not defended by steep hills.
The fact that this part of the wall and the Tower of Hananel are the only parts dedicated here, apart from the entire dedication celebration (Neh 12), may have theological significance. This tower is mentioned in only two OT passages outside Nehemiah (Jr 31:38; Zch 14:10), both in the context of the eschatological restoration of Jerusalem. Thus its prominence in Nehemiah and its dedication here by the priests may be seen as pointing to a theological vision that extends the sacredness of the temple, the house of God, to the entire “holy city” (cf. Neh 11:1, 18) of Jerusalem.
3:3–15. The workers are sometimes identified by families and sometimes by their hometowns. The comment concerning the nobles of Tekoa (3:5) indicates that some Jews are not cooperating. Since Tekoa is near the area controlled by Geshem the Arab, this might be a factor. The Old Gate is also called the Jeshanah Gate (3:6; see the CSB footnote).
Men and women from all walks of life share in the work; the account mentions goldsmiths and perfume makers (3:8), as well as sons of political rulers (3:9, 12). The small villages all over the area of Judah are represented. The work of restoration involves many different skills, as noted in 3:15. [Broad Wall]
3:16–32. The account continues with the construction of the eastern wall. The landmarks in this section are mostly houses and buildings instead of gates, since the wall on the east side did not follow the former wall but was built higher on the ridge. Nehemiah’s leadership skills are evident in his recognizing special effort by workers such as Baruch (3:20) and in his assigning workers to build the wall near their own houses (3:21–24, 26). The hill of Ophel (3:26) is part of the ridge between the city of David and the temple area (2 Ch 27:3; 33:14). The East Gate (3:29) may be where the Golden Gate was located later. Meshullam (3:30) is related through marriage to Tobiah’s family.
Summary. Chapter 3 is more than a series of construction details; it has significance in the moral and religious life of the Jewish community. The wall is symbolic of separation from pagan influence (cf. 13:19–22). It gives the people a renewed sense of identity; it reverses their situation of shame, humiliation, and defeat. Also, it is symbolic of God’s presence and expands the sanctity of the temple, God’s house, to include the whole of Jerusalem.
The chapter also contains teaching for believers today. The people’s willingness and enthusiasm to work together is a challenge for any community. Even those who live far from Jerusalem join in the work. The result is also a powerful testimony to their neighbors. Both the faith and decision of the whole community and the wise, godly leadership of Nehemiah are crucial to the progress of their work.
C. Opposition to rebuilding the wall (4:1–6:14). Any effective work for God can expect opposition, from either humans or evil powers, or both. The ability of a leader can be judged by how he or she confronts crises and reacts to opposition. We can learn from Nehemiah’s example as he faces different kinds of opposition. This section depicts the progress in reconstructing the wall in spite of and in response to opposition, from both outside and within the community.
4:1–6. The first attack is in the form of ridicule. Sanballat is angry when he learns that the Jews are rebuilding the wall (4:1). The world’s response to God’s work is often anger, for it makes people uncomfortable by challenging their values and worldviews. In this case Sanballat also sees it as a threat to his influence in the area. So he attempts to make their efforts appear useless (4:2). Certainly the burned stones would be almost useless and the rubble would hinder the work. Tobiah joins the opposition by exaggerating the weakness of the wall (4:3). Together they attempt to stop the work. Psychological warfare often resorts to lies (as archaeologists have found that Nehemiah’s wall was nine feet thick).
Nehemiah’s first response is to turn to God in prayer (4:4–5), a good example for us. He reminds God that his people are being despised. Then he asks God to judge and punish those who oppose his work. Apparently Nehemiah also motivates the people to work all the harder (4:6).
4:7–9. When Sanballat and Tobiah realize their ridicule is not working, they mobilize the other surrounding peoples to join them in a more aggressive plot. This includes Ashdod on the west, the Arabs on the south, and Ammon on the east (4:7). Again, Nehemiah, along with the people, responds immediately and clearly with prayer and precaution, trust and good management (4:9).
4:10–15. The next phase of the opposition adds the element of difficulties from within to the plot development. The continued intense labor, the massive amount of rubble from the former destruction, and now the threat of armed attack are causing the people to become discouraged (4:10). In addition, the Jews who live near the neighboring enemies are exaggerating the danger, creating more anxiety in the hearts of the workers (4:12).
Again, Nehemiah takes definite action. He posts guards with weapons at the weaker points in the wall (4:13). He wisely organizes the guards according to families for mutual encouragement. Then he calls the leaders and workers together and encourages them to trust God, who is powerful to deliver, and to defend their families (4:14). The enemies again realize their plans have failed; Nehemiah praises God for frustrating their plot (4:15).
4:16–23. Nehemiah understands the need for further precautions, so he divides the workforce, equipping half the men with armor and weapons and posting them at strategic points. Some keep their weapons in their hands even while they carry building materials (4:16–18). Nehemiah also prepares for mobilizing the defense at specific points if necessary (4:20). He asks the people from outside Jerusalem to stay in the city during the night while the crisis continues (4:22). Unfortunately, opposition to God’s work today also requires precautions, delays, and increased resources (cf. Eph 6:10–18), along with the same faith that we see in Nehemiah, who reminds the people that “our God will fight for us!” (4:20).
5:1–13. Nehemiah not only must face opposition from without; now he has to face opposition from within the Jewish community (5:1–19). Internal opposition tests a leader’s character even more than opposition from the outside. In this case the nobles and officials, the powerful and the well-off in the community, are treating unjustly the underprivileged, the needy, and the poor.
This problem must have been developing before Nehemiah arrives on the scene, since over ninety years have passed since the first return from exile in 538 BC. But now the intense work on the wall and the external opposition increase the strain on the economy. The need for workers to stay in Jerusalem adds to the hardship of the local workforce and finally brings forth their “outcry” (5:1). The same Hebrew word is used for the “[out]cry” of the Israelites under the Egyptian oppression in Ex 3:9.
The description of the problem (5:1–5) and the reaction of Nehemiah (5:6–11) indicate that the community has been disobeying the Mosaic laws designed to avert exploitation of the poor. So Nehemiah becomes angry, but before acting, he wisely ponders the situation, its causes, and its possible solutions (5:6–7a). His course of action to resolve this conflict between social classes serves as a good guide for resolving conflicts today. [Social Injustice in the Old Testament] [Loan]
First, Nehemiah separates the people from the problem. He sees the conflict as a community problem rather than a class conflict (5:8). Second, he shows that the wealthy leaders’ actions are hurting the whole community (5:9). He focuses on community interests rather than positions. Third, he proposes a solution that will benefit the whole community (5:10–11). A good leader considers a variety of possibilities before deciding what to do (cf. 5:7). Fourth, Nehemiah bases his solution on principles set forth in God’s law (5:10). Fortunately, the nobles and officials voice their agreement and promise to do as Nehemiah asks (5:12a).
In this whole crisis Nehemiah shows courage, diplomacy, firmness, wisdom, and carefulness. He recognizes that oral promises are often forgotten, so he requires the nobles and officials, in the presence of the priests, to take an oath that they will do as they promised (5:12b). Official oaths of this kind were put in writing and kept on record. The whole episode ends with praise to God for this happy resolution (5:13).
5:14–19. Nehemiah’s leadership style, alluded to in 5:10, is now further explained. The twelve years (5:14) include time after the events of these chapters but certainly indicate the unselfishness and generosity of his leadership at this time. His concern for the poor and needy and his decision to relinquish his income to alleviate the taxes on his fellow citizens serve as an example to all the leaders. Likewise, his trust in God, his moral integrity, and his wise leadership certainly have a lasting impact on the community.
6:1–14. Now that the internal crisis has been alleviated, the account turns again to the opposition from without, this time by trickery. Apparently Sanballat and his allies, having failed in their former tactics, decide the only way to stop the revitalizing of the Jewish community is to eliminate their leader. They are desperate, for now only the gates must be finished to complete the wall (6:1). Their first attempted “trick” is to entice Nehemiah to a diplomatic meeting. Nehemiah recognizes their attempt to trick him, so he firmly answers that he is occupied in more important matters (6:2–4).
The next tactic of the enemies is to publish an open letter to spread rumors of rebellion against Persia that will damage the work and perhaps cause the Persian king to stop it, as in Ezr 4 (6:5–9). Nehemiah simply states clearly that their letter is full of lies and prays to God for strength to continue the work.
The final deception is very subtle. Shemaiah is a prophet, and apparently a priest (cf. Delaiah, 1 Ch 24:18). He tries to cause Nehemiah to fear and shut himself in the temple (6:10). Nehemiah discerns that this message is not from God because (1) a leader should not fear, and (2) Nehemiah, a layman, is prohibited from entering the temple (6:11). He realizes that Sanballat and Tobiah are using their contacts within the community to either intimidate or kill him (6:12–13). There are also apparently other prophets who do not support the wall-building project (6:14).
D. Resolution: The wall completed; community consolidation begun (6:15–7:73a). 6:15–19. Finally the wall is completed (6:15)—what a note of victory! This is an important milestone, which greatly encourages the people. It testifies to what can be accomplished when the community works together under good leadership. The celebration for the wall’s completion is described in Neh 12. Elul is the sixth month; the year starts with Nisan (2:1), the first month in the religious calendar. But if the work is completed in fifty-two days, it is not clear exactly when the project was started. The twenty-fifth of Elul would be mid-September or the beginning of October. [Old Testament Fortifications]
The effect of this “victory” on the enemies is evident. They lose their self-confidence, and they are intimidated (6:16). As long as they can convince themselves that this work is not legal and not of God, they can remain comfortable in their unbelief. However, when they realize that God has his hand in the project, they have reason to fear.
“During those days” means “throughout that period” (6:17), not only the present moment. It no doubt is included here to emphasize God’s power in what has been accomplished and also that the opposition may continue and will require continued diligence on the part of the community. This will not be easy, for Tobiah has influence on some of the important people in the community as well as on the priests (6:18–19). Tobiah’s name (“The Lord Is Good”) and that of his son Jehohanan (“The Lord Has Shown Mercy”) may indicate that Tobiah considers himself a worshiper of the same God as this Israelite community.
7:1–3. Now that the wall-building project is completed, Nehemiah turns to the need to organize and consolidate the community. First on his agenda is the security of the city. The gatekeepers are normally assigned to the security of the temple. Why does Nehemiah assign them to the gate of the city and assign the Levites and singers to work with them (7:1)? Certainly one reason is the lack of personnel and the great danger from the surrounding enemies. Another reason is that the whole purpose of the Jerusalem community is to worship God. As we have seen, Nehemiah considers the city an extension of the temple and therefore part of the house of God—thus, the city’s sanctity. The Hanani that Nehemiah puts in charge of the city (7:2) is the same brother who first visited him in Susa and informed him of the sorry situation of Jerusalem (1:1–3).
7:4–73a. The next step in the consolidation is to remedy the lack of population in Jerusalem. The people prefer to live in the villages in the countryside (7:4). How can Nehemiah persuade some to live in Jerusalem? He seeks and receives God’s guidance, then plans to call a meeting of the leaders and all the people in order to take a census (7:5). He begins with a list of those who came from Babylon ninety-three years ago (in 538 BC). The list occupies the next sixty-seven verses (7:6–72). [Urim and Thummim]
The list apparently interrupts the flow of the Nehemiah memoirs at 7:5. That narrative continues again in 11:1—although 7:73a sounds like part of the memoirs and seems to fit between 7:4 and 11:1. Why did the author insert this list here? Why is a repetition needed? Studies in literary narrative technique indicate that such repetitions help to show the intentions of the author. Here the two appearances of the list (Ezr 2 and Neh 7. form an inclusio, a kind of frame to bind together these three missions (Ezr 1–6; 7–10; Neh 1–7). It also underlines the importance of the people, the whole community. The census itself must have gone on to include newer arrivals and family changes. So the list also helps tie together the past and the present of the community.
This list is almost exactly the same as the list in Ezr 2. There are differences in the spelling of some names and a few differences in 7:70–72. These verses appear to be summarized in Ezr 2:68–69; therefore some think the list of Ezr 2 is a copy of Neh 7.
4. THE CONSOLIDATION OF THE COVENANT COMMUNITY (7:73b–13:31)
This final section of Ezra-Nehemiah focuses on the reordering, revitalization, and consolidation of the covenant community. The other three sections lead up to this final time of renewal, victorious celebration, and dedication of what God has done in and through his people. The events may not be in exact chronological order but are arranged according to the author’s purpose. Some think the events of chapter 13 may well have occurred at an earlier time. Also, some think that chapters 8–10 were part of the Ezra memoirs and fit between the fifth month (Ezr 7:9) and ninth month (Ezr 10:9) of his account. They suggest that the phrase “Nehemiah the governor” (Neh 8:9) is a later editorial addition to make it compatible with Nehemiah’s time. However, there may have been various times of reading the law; furthermore, it is unlikely that this large convocation and revival occurred immediately after Ezra’s arrival in Jerusalem. Even though Ezra and Nehemiah do not mention each other in their separate memoirs, there is no reason to conclude that the two of them were not active in Jerusalem at the same time.
A. Spiritual renewal according to the Torah (7:73b–12:26). Now that the reconstruction of the wall is finished, no time is wasted in making sure the community keeps its priorities in order. The people recognize the influence that times of spiritual renewal have had in their own past history under Asa (2 Ch 14–15), Hezekiah (2 Ch 29–31), and Josiah (2 Ch 34–35). This spiritual renewal provides an excellent example of how such renewals revitalize a community. The same characteristics and ingredients of all genuine revivals are present here: (1) emphasis on God’s Word (8:1–5), (2) praise to God and celebration (8:6, 10), (3) the Holy Spirit’s humbling work in the hearts of the people (8:9), (4) confession of sin and repentance (9:2, 6–18), (5) reestablishing a meaningful prayer life (9:4–37), and (6) a new commitment to obey God (9:38–10:39).
7:73b. The seventh month was an ideal time to seek spiritual renewal, for the first day was the Festival of Trumpets, which later was also celebrated as the New Year. The Day of Atonement was celebrated on the tenth day, and the Festival of Shelters began on the fifteenth of this month. In the sabbatical year, the proclamation of the cancellation of debts was made during this feast (Dt 31:11–13).
8:1–12. Ezra has not been mentioned since the events of Ezr 10 (458 BC or soon after). He must have been successfully teaching the law of Moses, because now, in 445, the people call on him to lead in making the word of the Lord the moral basis of their community (8:1). The initiative for this revival comes from the people, both men and women, young people and children (8:2). We have seen the emphasis on “the people” throughout Ezra-Nehemiah; it is significant that the word “people” is used repeatedly in this section.
Nehemiah 8 challenges God’s people to seek renewal through God’s Word. It emphasizes that all the people need to know and use God’s teachings, as Moses made clear (Dt 6). Likewise, in the NT, 2 Tm 3:16 says that all Scripture is inspired by God and profitable.
God’s work in the people’s hearts is evident. All the people are attentive, and they listen to the reading of the scroll for some six hours (8:3). Their reverence and eagerness to hear what God says to them shows the Holy Spirit’s work in this renewal (8:5–7). They are eager to worship the Lord (8:6). Those who are prepared to teach instruct the people, explaining the law to them (8:7) so they can all understand (8:8). Since their everyday language now is Aramaic, some undoubtedly have difficulty understanding the Scriptures, which are written in Hebrew; this is thought to have been the beginning of the Targums (Aramaic paraphrases of the Hebrew OT), if the help the teachers are giving is to explain the text in Aramaic.
Again, we see the Holy Spirit’s work in the people’s hearts as they weep when they recognize they have not been obeying God (8:9). True revival causes repentance but then results in joy (8:10). As Nehemiah says, “This day is holy” (8:9); times of revival are always sacred times for God’s people. Although what happens here should happen in every worship service, throughout history God has also greatly used these special times of revival.
8:13–18. The end of chapter 8 emphasizes the need to continue the renewal. All the families are eager to “study the words of the law” (8:13). This leads to a renewed celebration of the Festival of Shelters (8:14–17) and continued reading of the law of God (8:18).
9:1–4. This revival continues with the people’s heartfelt confession of sin, praise, and petition to God (9:1–37). Their attitude reveals the depth of this renewal; instead of being eager to finish the Festival of Shelters and get back to normal life, they gather together for another reading of the law. Not only are they sorry for their past failures; they are serious about making a definite change. They spend at least half the day in hearing the law of God, confession, and praise (9:3). Then they dedicate time to prayer.
9:5–37. Apparently the Levites lead in the long prayer that follows. In form and content it is similar to the historical psalms (Pss 78; 105–6; 135–36). The prayer is packed with theology. First the Lord (Yahweh) is recognized as the only God. He created everything and is worshiped by “all the stars of heaven” (9:6). The prayer emphasizes God’s grace in choosing Abraham, in making his descendants God’s covenant people (9:7–8). God continues to shower on them his love and mercy through all their history: in miraculously redeeming them from bondage in Egypt, in leading them through the desert and providing for their needs, and in giving them his revelation through Moses (9:9–15). [Ur]
The prayer has a penitential emphasis; the people recognize that their nation has constantly failed (9:16–17a, 26–30), and that God has been just in punishing them but has been merciful when they have again turned to him (9:17b–25, 27–28, 30).
The last part of the prayer asks God to notice their present suffering. They again recognize that it is their just punishment for their failures (9:33–35). They emphasize their condition as subjects of foreigners (9:36–37). True, the Persians were not as cruel as the Assyrians and Babylonians, but their heavy taxation kept the people in poverty.
9:38. Interestingly, the prayer does not end with a plea for God to show mercy. The people know God will be merciful if they really turn to him and obey his commands. Therefore they make a “binding agreement,” which is really a covenant. Not only do they make the agreement verbally, but they make and sign, with an oath, an official legal document stating they will obey carefully all God’s commands (10:29).
10:1–29. The list of signers in 10:1–27 is similar to the lists of Ezr 2 and Neh 7. Apparently some others were not in this list. The mention of those who “separated themselves from the surrounding peoples” (10:28b) may indicate that some Jews who returned from the surrounding areas are included. The covenant includes not only the heads of families but also their wives and children (10:28a).
10:30–39. The people describe specific actions they will take to maintain their religious duties, summarizing with the promise, “We will not neglect the house of our God” (10:39). The duties specified here are based on the Pentateuch, but those laws are applied to this new situation. This illustrates early Jewish biblical exegesis. For example, the rule concerning intermarriage (Ex 34:11–16; Dt 7:1–4; 20:10–18) is slightly different here (10:30). The Sabbath laws must also be clarified (10:31). Originally the Jews would not have bought and sold among themselves on the Sabbath, but now non-Jewish neighbors are trying to sell them grain, even on the Sabbath. Hence, the laws pertaining to the Sabbath forbid buying and selling grain.
The laws of Moses teach the ethical principles that show God’s will for his people in all times. The Sabbath teaches us the importance of setting apart one day out of seven for worship and service to God (10:31a). The sabbatical year indicates social principles for a healthy society: equality, justice, responsibility to the needy, and responsibility to the environment (10:31b). The chapter teaches us to submit to the authority of God’s Word, to recognize the holiness of God’s people, and to be faithful in supporting those in full-time service to God (10:32–39). [Tithe]
11:1–4a. Nehemiah’s concern about the lack of population in Jerusalem (7:4–5, 35) is taken up again in chapter 11. The author follows a very logical sequence in this final section (Neh 8–13). First are the revival and the people’s covenant to be faithful to God. The next step in the consolidation of the community, as well as the community’s worship, is the repopulation of Jerusalem. After this we will see another emphasis on the genealogical list, then the dedication of the wall (Neh 12).
Most of the people prefer to live in the villages outside Jerusalem, including many priests, Levites, and temple servants. It is beneficial for those who serve in religious matters to live among the common people. But the parenthetical sentence in 11:3–4a suggests that it is an anomaly for them to live far away while other people live in Jerusalem. The whole community decides to choose by lots those who should live in Jerusalem. Some offer voluntarily to move to the city (11:2).
11:4b–24. The list of those who move to Jerusalem can be compared to a parallel list in 1 Ch 9. There are quite a few differences, so apparently neither is copied from the other. Both lists begin with the laypeople: the Chronicles list includes some families from tribes of the former northern kingdom; Nehemiah’s list includes only Judah and Benjamin (11:4b–9).
The families of priests are listed in 11:10–14. Some of their different tasks are mentioned. Good administration is needed to achieve harmony in the work with such a large number of priests. The Levites (11:15–18) also have many different duties. Only two are mentioned: the outside work of the house of God and the direction of praise and prayer. Mattaniah (11:17) is the great-grandson of Asaph, who is mentioned in the titles to various psalms. The director of praise and prayer certainly has a great influence on the faith and life of any believing community. The surprisingly small number of Levites in comparison with the large number of priests reflects the situation described in Ezr 8:15–20.
The list of gatekeepers here is very brief (11:19); in 1 Ch 9:23–26 more details are given, and some of the gatekeepers are Levites. The remaining verses in this list give miscellaneous details. Some of the priests and Levites continue to live in the villages (11:20). The temple servants do not have to move; they already live in Jerusalem (11:21). Mattaniah must be of considerable age since his grandson Uzzi is the chief officer of the Levites (11:22).
11:25–36. The list of villages where the people live helps us to outline the area of Judah. It includes the area of Benjamin (11:31–36). However, it is possible that a few of the villages mentioned had a partially Jewish population and were outside the actual borders of Judah, such as Ono (11:35), near the northwest corner of Judah, and some villages in the south, where Geshem and the Arabs may also have lived. [Lachish]
12:1–7. Why, before describing the final celebration and dedication of the wall (12:27–43), does the author present another list of priests and Levites (12:1–26)? He again emphasizes the covenant community’s historical continuity with preexilic Israel. He provides a way of dating specific events in their history, reverting to the method used before the monarchy, when successive periods were remembered by the lifetimes of the high priests (Nm 35:28). With the loss of Hebrew kingship, it is important to designate alternative historical markers. Also, by naming the priests and Levites the author indicates the importance of each individual in God’s work, even though throughout Ezra-Nehemiah he is careful to emphasize the whole people rather than one or two great leaders.
Twenty-two names are given in 12:1–7. Nearly all are seen again in 12:12–21 to show the continuity of the priestly houses. Fifteen of those who signed the special “binding” covenant in 10:2–8 had these family names, although there are some spelling differences. Since originally there were twenty-four priestly divisions (1 Ch 24:7–19), and the same was true in later Judaism, two names may have dropped out of this list, or perhaps no representatives of those families were among the returnees.
12:8–21. The list in 12:8–9 provides additional information to Ezr 2:40–42, which includes only the names of Jeshua, Kadmiel, and Hodaviah. Judah (Yehudah) may be the same as Hodaviah.
The genealogy of the high priestly family is given in 12:10–11. Jeshua (Joshua) was high priest at the time of the first return (538 BC) and at the time of Haggai and Zechariah (520 BC). Eliashib was high priest in Nehemiah’s time; therefore Joiakim was high priest between those two.
The priestly families in the time of the high priest Joshua were named in 12:1–7. Now the author gives the priestly families in the time of Joiakim’s high priesthood (12:12–21). Compared to the list of priests who signed the covenant (10:2–8, in Nehemiah’s time), this list contains six additional names. It may simply indicate that in 10:2–8 some priests did not sign the covenant.
12:22–26. Additional information concerning the Levites is given. Some see a contradiction between 12:22, where Johanan is high priest after Joiada, and 12:23, where he is “son of Eliashib.” It has been suggested that he was a brother of Joiada, but more probably we should understand him to be a descendant of Eliashib. A Johanan was high priest in 410 BC, in the reign of Darius II. Since names are often repeated in family lines, it may not be the same Johanan. These verses (12:22–23) indicate that careful records were kept by the Jewish leaders.
The praise and thanks listed in 12:24 refers to antiphonal singing, which David instituted. According to 11:17, Mattaniah, Bakbukiah, and Obadiah (12:25) are singers; thus they should be included in 12:24. The final note (12:26) again gives the impression that Ezra and Nehemiah worked together in Jerusalem, at least some of the time.
B. Celebration and dedication (12:27–43). The first-person account, which broke off at 7:5, resumes at 12:27. Nehemiah describes the dedication of the wall following the spiritual renewal and the people’s covenant to obey God. He understands the divine emphasis on celebrations. God calls his people to thankful worship and rejoicing (Dt 12:7, 12, 18; 14:26; 16:11–15; 26:11; 27:7). Times of celebration and thankful worship unite the community, draw the people closer to God, and motivate them to rededicate their lives to the Lord.
The completion of the wall is the climax of a series of wonderful manifestations of God’s guidance and power: the decree of Cyrus (Ezr 1:1–4) has brought about freedom from captivity, the temple has been constructed, and the Jewish community has been revitalized and renewed. The restoration of the wall of Jerusalem extends the sanctity of the temple to include the whole city. It is time to remember what God has done and unite in joyous praise to him.
12:27–30. Elaborate preparations are undertaken to make the celebration meaningful. Special effort is put forth to bring the Levitical singers and musicians from far and near to prepare for the great musical celebration. “Thanksgiving” (12:27) signifies choirs, and the same word is translated “thanksgiving procession” in 12:38 and 40 (cf. 12:31). Since this is a celebration centered on God, the priests and Levites first purify themselves through the prescribed ceremonies; then they sanctify, through sacrifices, the people, the gates, and the wall (12:30).
The top layers of stone (extending from the foreground to the tower) are thought to be remnants of Nehemiah’s wall, built in the middle of the fifth century BC.
12:31–43. The dedication is quite impressive, and the sounds of singing, musical instruments, and rejoicing can be heard far and wide (12:43b). Two choirs march on top of the wall and sing antiphonally. They begin the procession at the Valley Gate (cf. 2:13). Ezra leads the first choir proceeding south (to the right, counterclockwise) to the Dung Gate and the Fountain Gate, up the steps to the city of David, and on to the Water Gate on the east (12:31–37). The second choir proceeds in the opposite direction (clockwise), as Nehemiah and the other officials follow them. They go past the Tower of the Ovens, the Ephraim Gate, the Old Gate, the Fish Gate, the Tower of Hananel, and the Tower of the Hundred, and on to the Sheep Gate, stopping at the Gate of the Guard (12:38–39). After this spectacular celebration they go into the temple and continue the rejoicing and worship with singing and “great sacrifices” (12:43a). The sacrifices symbolize their dedication to God. Truly the whole city of Jerusalem has become sanctified.
C. Conservation of the renewed community (12:44–13:31). How does a revitalized community continue the renewal experience? Certainly the history of Israel illustrates the human tendency to drift away from communion with God. Preserving and continuing renewal requires a constant vigil on the part of the community and its leaders. This may be the reason Ezra-Nehemiah ends with examples of actions to avoid such apostasy (13:4–31).
The phrases “on that same day” (12:44; 13:1) and “in those days” (13:23) refer in general to a period of time, not necessarily to specific days. The author uses them as a narrative technique to unify the material from 12:44 to 13:31. Apparently he wishes to show the contrast between their promising beginning (12:44–13:3) after the renewal and dedication experiences and their later backsliding after Nehemiah’s absence (13:4–31).
12:44–13:3. After the dedication, the people begin well. The comments in 12:44–13:3 likely refer in general to the period after the covenant of Neh 10 and the dedication of the wall (Neh 12) and are added here before resuming the Nehemiah memoirs (13:4–30). These comments confirm that the community really is being faithful to the covenant they signed in chapter 10. They are bringing the tithes and offerings according to the law (12:44). They are not neglecting the house of God (cf. 10:39). The statement “because Judah was grateful to the priests and Levites” highlights an important truth: when worship and pastoral leaders serve according to Scripture and in order to please God, the “spiritual” level of the community remains high, and the people give generously for God’s work (12:47). Nehemiah and the leaders wisely organize the administration to correctly follow the law of God, as they promised in 10:29. Likewise, the next paragraph (13:1–3) indicates they are taking seriously their promise of separation in 10:30. This sounds like a harsh decision; however, foreigners could become part of Israel through conversion (Ru 1:16–17).
13:4–14. The situation then changes. The practices condemned in this section (13:4–31) all involve disobedience to God’s commands. The first is a failure to maintain the sanctity of the temple and to fulfill other religious responsibilities (13:4–14). The second is disobedience to God in regard to keeping the Sabbath holy (13:15–22), and the third is disobedience in regard to marriage with non-Jews (13:23–29).
The phrase “before this” (13:4) refers to a period prior to Nehemiah’s return to Jerusalem after he has been absent for a time. But it does not tell us how long before. Some suggest that the events of this chapter occurred earlier than the dedication ceremony; however, it is best to consider it later, during the time Nehemiah has returned to his service for King Artaxerxes (13:6). Why does Nehemiah call him king “of Babylon”? The Persian kings occasionally used this title (cf. Ezr 5:13), for they considered their empire the continuation of the Babylonian Empire. It is also possible the king was living in Babylon at this time.
The high priest is not in charge of the storerooms, so this “priest Eliashib” (13:4) surely is not the Eliashib who was high priest. Earlier it was mentioned that Tobiah the Ammonite had a negative influence on some of the important people in Jerusalem. He is married to a Jew (Neh 6:10). Eliashib certainly has betrayed his responsibility in allowing Tobiah to use a storeroom of the temple court for his own purposes (13:5). Since this was the place designated for storing the people’s offerings, it no doubt is one cause for the disruption in the Levites’ ministry (13:10–11).
Nehemiah resolves the problem by expelling the Ammonite (13:8), purifying the desecrated areas (13:9), and putting responsible, trustworthy men in charge of the storerooms (13:12–13). When order is restored, the people again are faithful in giving their support for the priests and Levites.
13:15–22. Nehemiah also notices the backslidden condition of the people in their failure to keep the Sabbath (13:15). The OT puts a lot of emphasis on keeping the Sabbath. The concept of a Sabbath was unknown in the ancient world outside Israel. God instituted it as a means of keeping his people centered on his priorities; it emphasizes the sanctity of time and symbolizes that all our time belongs to God.
Nehemiah warns the Jews that by desecrating the Sabbath they will again bring down God’s wrath on their nation (13:17–18). The initiative for the commercial activity has come from non-Jewish neighbors (13:16). Apparently many of the Jews are taking advantage of their offers. Even the Levites who have been assigned to guard the city gates are somehow neglecting their duty. Nehemiah takes specific action to completely stop all buying and selling on the Sabbath (13:19–21). He also finds it necessary to reassign the Levites to guard the gates (13:22).
13:23–31. The phrase “in those days I also saw . . .” (13:23; cf. 13:15) underlines a characteristic of Nehemiah’s good leadership: he is aware of what is happening among the people throughout the whole region. He sees another area where the people are disobeying God’s standards: intermarriage with pagan neighbors. Even the family of the high priest has become involved (13:28). Like Ezra, who confronted the same problem earlier (Ezr 10), Nehemiah realizes the danger this poses to God’s purpose for the Jewish community. Again he takes definite action, including purifying the priests and Levites “from everything foreign” (13:30).
Summary. Although Nehemiah is best known for reconstructing the walls of Jerusalem, he concludes his memoirs, and the author concludes Ezra-Nehemiah, with this emphasis on maintaining the renewed Jewish community’s worship and commitment to God. Today we can be thankful that God used both Ezra and Nehemiah to reestablish and maintain this community through which he fulfilled his purpose in giving his revelation, the Bible, and the Savior to the entire world.