INTRODUCTION
See the introduction to Ezra for comments on the book of Nehemiah.
EXPOSITION
I. Nehemiah’s First Administration (1:1–12:47)
A. Nehemiah’s Response to the Situation in Jerusalem (1:1–11)
1. News of the plight of Jerusalem (1:1–4)
The walls of Jerusalem that had been destroyed by Nebuchadnezzar, despite abortive attempts to rebuild them (Ezr 4:6–23), remained in ruins for almost a century and a half. Such a lamentable situation obviously made Jerusalem vulnerable to her numerous enemies. Yet from a mixture of apathy and fear the Jews failed to rectify this glaring deficiency. They needed the dynamic catalyst of an inspired leader, a man named Nehemiah.
1 Though the books of Ezra and Nehemiah were bound together from the earliest times, “the words of” indicates the title of a separate composition (cf. Jer 1:1; Am 1:1). The name “Nehemiah” means “the comfort of the LORD” or “The LORD has comforted.” “Hacaliah” is contracted from “wait for the LORD” (cf. Zep 3:8). The reference to his paternal sepulchers in Jerusalem (2:3, 5) may mean that Nehemiah came from a prominent family.
“Susa,” a major city of Elam in southwestern Iran, was located in a fertile plain 150 miles north of the Persian Gulf. At this time it served as a winter palace for the kings, but the area became intolerably hot during the summer months. Daniel (Da 8:2) saw himself in a vision at Susa. It was the site of the story of Esther. Ezra 4:9–10 refers to the men of Susa who were deported to Samaria.
2 Hanani was a brother of Nehemiah. “Jews” became the name of the people of Israel after the Exile.
3 The lack of a city wall meant that the people were defenseless against their enemies. Most likely Nehemiah’s distress was not caused by the condition of walls torn down 140 years before his time but by the episode of Ezr 4:7–23. According to this passage Jews had attempted to rebuild the walls earlier, in the reign of Artaxerxes I. But after the protest of Rehum and Shimshai, the king ordered the Jews to desist.
4 Nehemiah “sat down” (cf. Ezr 9:3), “mourned” (cf. Ezr 10:6; Da 10:2), and “fasted.” During the Exile fasting became a common practice, including solemn fasts to commemorate the taking of Jerusalem and the murder of Gedaliah (Est 4:16; Da 9:3; 10:3; Zec 7:3–7). On “the God of heaven,” see comment on Ezr 1:2.
2. Nehemiah’s prayer (1:5–11)
5 God is the One to be feared (cf. Dt 7:21; Da 9:4). “Who keeps his covenant of love” is literally “who keeps covenant and steadfast love.” The latter word (GK 2876) means the quality that honors a covenant through thick and thin (cf. Ezr 3:11).
6 Nehemiah did not exclude himself or members of his family in his confession of sins. A true sense of the awesomeness of God reveals the depths of our own sinfulness (Isa 6:1–5; Lk 5:8).
7 “Commands” (GK 5184) is the usual word for commandment, as in the Ten Commandments (Ex 24:12). “Decrees” (GK 2976) indicates something prescribed, such as the statute of Joshua (Jos 24:25) and the commandment to keep the Passover (Ex 12:24). “Laws” (GK 5477) indicates legal decisions or judgments (Zec 7:9).
8 “Remember” (GK 2349), a key word, recurs frequently in the book (4:14; 5:19; 6:14; 13:14, 22, 29, 31). After the Babylonian conquest, Jews were scattered farther and farther. In the NT period there were more Jews in the Diaspora than in Palestine (Jn 7:35; Ac 2:9–11; Jas 1:1; 1Pe 1:1).
9 “I will gather them” is a frequently made promise (Dt 30:1–5; Isa 11:12; Jer 23:3; et al.). The phrase “a dwelling for my Name” recalls Dt 12:5.
10 Though they had sinned and failed, they were still God’s special people, by virtue of their redemption (cf. Dt 4:34; 9:29).
11 “Cupbearer” literally means “one who gives (someone) something to drink.” An indefinite article here suggests that there were several. Often they had other responsibilities as well.
B. Nehemiah’s Journey to Palestine (2:1–20)
1. The king’s response (2:1–8)
1 On a Nisan calendar “the twentieth year” was Apr 13, 445, to Apr 1,444. On the calculation of Daniel’s seventy weeks (Da 9:25) from the decree of Artaxerxes I to Nehemiah, see comment on Ezr 7:11.
Four months passed from Kislev, when Nehemiah first heard the news (1:1), to Nisan, when he felt prepared to broach the subject to the king. Even though Nehemiah was a favorite of the king, he would not have rashly blurted out his request (cf. Ge 40:20; Est 5:6; Mk 6:21–25). He carefully bided his time, constantly praying to God to grant the proper opening. “When wine was brought for him, I took the wine”; i.e., it was now Nehemiah’s turn to pour the wine.
2 Regardless of one’s personal problems, the king’s servants were expected to keep their feelings hidden and to display a cheerful countenance before him. So far Nehemiah had managed to do this; now his burden for Jerusalem betrayed itself, no doubt in his eyes. Artaxerxes seemed to trust Nehemiah to such a degree, however, that no suspicious thought crossed his mind. He was concerned to discover what was distressing his cupbearer. Anxiety must have gripped Nehemiah, not so much for the king’s question, but in anticipation of the request that he was to make, knowing full well that the king himself had stopped the Jewish efforts at rebuilding the wall (Ezr 4:17–23).
3 “May the king live forever!” was a common form of address to kings (1Ki 1:31; Da 2:4; 3:9). Notice that Nehemiah did not mention Jerusalem by name, as he wished to arouse the king’s sympathy by stressing first the desecration of ancestral tombs.
4 “Then I prayed to the God of heaven” is the most beautiful example of spontaneous prayer in the Scriptures. Before turning to answer the king, Nehemiah uttered a brief prayer to God. Despite his trepidation, he knew that he stood not only in the presence of an earthly monarch, but before the King of the heavens. One of the most striking characteristics of Nehemiah was his recourse to prayer (cf. 4:4, 9; 5:19; 6:9, 14; 13:14).
5 Fortified by his appeal to God and confident in the quality of his past service, Nehemiah was encouraged to make his bold request to the king. He still did not mention Jerusalem by name but referred to it as “the city in Judah.”
6–7 Though the word for “queen” (GK 8712) may simply mean a concubine, the definite article indicates that she was the queen or the chief woman of the harem. According to Da 5:2, royal women could be present on a public occasion.
In addition to safe-conduct letters, Nehemiah probably asked for a brief leave of absence, which was later extended. Nehemiah spent twelve years on his first term as governor of Judah (5:14). He then returned to report to the king, and later returned to Judah for a second term (13:6).
8 The chief forester’s name, “Asaph,” means “The LORD has gathered.” The location of the king’s forest, where Nehemiah was to obtain timber for the gates, is unclear. Some place it in Lebanon, famed for its forests of cedars (cf. 1Ki 5:6, 9; 2Ch 2:8–9, 16; Ezr 3:7). Others believe it is Solomon’s Garden at Etham, about six miles south of Jerusalem, well-known for its fine gardens (cf. 2Ki 25:4; Ecc 2:5–9; Jer 39:4; 52:7); this seems more probable. In the construction of city gates, indigenous oak, poplar, or terebinth (Ge 12:6; Jos 19:33; Jdg 4:11; Hos 4:13) would most likely be used, rather than costly imported cedars from Lebanon.
2. The journey to Palestine (2:9–10)
9 Nehemiah apparently set out immediately. Unlike Ezra (Ezr 8:22), he was accompanied by an armed escort, though not because his faith was weaker than Ezra’s. Rather, because of his position as official governor of Judah, it was in accordance with custom that he should have an escort assigned him.
10 The identity of Sanballat as “the Horonite” most likely identifies him as coming from either upper or lower Beth-Horon, two cities twelve miles northwest of Jerusalem (Jos 10:10; 16:3, 5). Sanballat was the chief opponent of Nehemiah (v.19; 4:1, 7; 6:1–2, 5, 12, 14; 13:28). Although not called governor, he had that position over Samaria (cf. 4:2).
“Tobiah” means “The LORD is good.” He may have been a Judaizing Ammonite, but more probably he was a believing Jew, as indicated by his name and that of his son, Jehohanan (6:18). “Official” (GK 6269) is literally “slave” or “servant” (cf. v.19; 13:1–3), a term often used for high officials (cf. 2Ki 22;12; Jer 36:24; Lam 5:8). Tobiah was married to the daughter of Shecaniah (cf. 3:29; 6:18); and his son Jehohanan married the daughter of Meshullam, son of Berekiah, leader of one of the groups repairing the wall (cf. 3:4, 30; 6:18). Tobiah also was closely related to the priest Eliashib (13:4–7). He was no doubt the governor of Ammon or Transjordan under the Persians. The reason Sanballat and Tobiah “were very much disturbed” was not basically religious but political. The authority of the Samaritan governor in particular was threatened by Nehemiah’s arrival.
3. Nehemiah’s nocturnal inspection of the walls (2:11–16)
11–12 After the long journey three days of rest were necessary (cf. Ezr 8:32). Nehemiah took only a few men into his confidence at first. He acted with great care, going out at night—no doubt by moonlight—to inspect the situation firsthand.
13 Nehemiah did not make a complete circuit of the walls but only of the southern area to see how much was preserved. Jerusalem was always attacked where she was most vulnerable, from the north; thus there was probably little preserved in that direction. According to 2Ch 26:9, Uzziah fortified towers in the west wall, on the Tyropoeon Valley. “Jackal Well” (lit., “spring of the dragons”) may have been the major spring of Jerusalem, the Gihon, its name being derived from the serpentine course of the waters of the spring to the Pool of Siloam. “The Dung Gate” (cf 3:13–14; 12:31; 2Ki 23:10), situated near the Valley Gate, led to the rubbish dump in the Hinnom Valley (cf. 3:13).
14 “The Fountain Gate” was possibly in the southeast wall facing toward En-Rogel. According to 2Ki 20:20 (2Ch 32:30), Hezekiah diverted the overflow from his Siloam Tunnel to irrigate the royal gardens (2Ki 25:4).
15–16 Nehemiah retraced his steps and reentered the city at the Valley Gate on the west slope of Ophel. The “nobles” were the notable men who directed public affairs.
4. Nehemiah’s exhortation to rebuild the walls (2:17–18)
17 The walls and gates of Jerusalem had lain in ruins since their destruction by Nebuchadnezzar some 140 years before, despite attempts to rebuild them. The leaders and people had evidently become reconciled to this sad state of affairs. It took an outsider to assess the situation and rally the people to renewed efforts.
18 Nehemiah could personally attest that God was alive and active on his behalf. He had come, moreover, with royal sanction and authority. What was required and what Nehemiah provided were a vision and decisive leadership. Nehemiah was clearly a shaker, a mover, and a doer.
5. The opposition of Sanballat, Tobiah, and Geshem (2:19–20)
19 Various documents indicate that Arabs became dominant in the Transjordanian area from the Assyrian to the Persian periods (cf. Ge 25:13; Isa 60:7; Jer 49:28–33). They enjoyed a favored status under the Persians. “Ridiculed” (GK 1022) means “showed contempt for” (cf. 2Sa 6:16; 2Ki 19:21; Est 3:6).
20 Nehemiah appealed to historical claims to reject the interference of the Samaritan, Ammonite, and Arabian leaders in the affairs of Jerusalem. By his great confidence and dependence on God for success, he inspired the leaders and the people to a task they had considered beyond their abilities.
C. List of the Builders of the Wall (3:1–32)
This chapter is one of the most important in the OT for determining the topography of Jerusalem. Though some locations are clear, others are not. Opinions differ widely about whether the wall enclosed the southwest hill, today called “Mount Zion” (2 1/2 miles, enclosing 220 acres), or only the original settlement—including the temple area—of the southeast hill of Ophel (just under 2 miles, enclosing 90 acres).
The list, which was probably preserved in the temple, proceeds in a counterclockwise direction about the wall. Some forty-one parties are named as participating in the reconstruction of forty-two sections. The towns listed as the homes of the builders seem to have represented the administrative centers of the Judean province. Altogether, ten gates are listed. Most of the rebuilding was concerned with the gates as the enemy’s assaults were concentrated on these structures. Certainly not all the sections of the walls or buildings in Jerusalem were in the same state of disrepair.
1. The northern section (3:1–7)
1 “Eliashib the high priest” was the son of Joiakim (see 12:10; Ezr 10:6). His house is mentioned in vv.20–21. It was fitting that the high priest should set the example. “The Sheep Gate” (cf. v.32; 12:39) was no doubt located in the northeast section of the wall near the Birah fortress; Jn 5:2 locates it near the Bethesda Pool. What “the Tower of the Hundred” (cf. 12:39) refers to is unclear: perhaps its height (one hundred cubits) or one hundred steps or a military unit (cf. Dt 1:15). “The Tower of Hananel” (see Jer 31:38; Zec 14:10) was the most northern part of the city. The towers were associated with “the citadel by the temple” (2:8) in protecting the vulnerable northern approaches to the city.
2 “Zaccur” (short for “Zechariah”), was a Levite who later signed the covenant (10:12).
3 “The Fish Gate” (cf. 12:39) was known in the days of the first temple (Zep 1:10) as one of Jerusalem’s main entrances (2Ch 33:14). It may be the same as the Gate of Ephraim, which led out to the main road north from Jerusalem that then descended to the coastal plain through Beth-Horon, likely close to the site of the present-day Damascus Gate. It was called the Fish Gate because merchants brought fish from either Tyre or the Sea of Galilee through it to the fishmarket (13:16).
4 Meremoth repaired a second section (v.21) and later signed the covenant (10:5); likewise Meshullam (v.30; 10:20). Nehemiah complained that he had given his daughter to a son of Tobiah (6:18)—perhaps one of the men who accompanied Ezra (Ezr 8:16).
5 “Tekoa” was a small town five miles south of Bethlehem, famed as the home of the prophet Amos (Am 1:1). Tekoa does not appear in the list of those who returned with Zerubbabel (Ezr 2:21–35). The “nobles” (lit., “exalted ones”; GK 129) were aristocrats; they disdained manual labor and “would not put their shoulders to the work.”
6 “The Jeshanah Gate” was situated in the northwest corner and is identified with the Corner Gate of 2Ki 14:13 and Jer 31:38. This gate probably led to the area of expansion of the city of Jerusalem (Zep 1:10).
7 “Mizpah” (“Lookout Point”) is identified with Tell en-Nasbeh. Along with Gibeon, this town was under the jurisdiction of the governor of Trans-Euphrates.
2. The western section (3:8–13)
8 “One of the goldsmiths” means a member of a goldsmith guild. The industrial district of the goldsmiths and perfumers may have been located outside the walls (cf. vv.31–32). “The Broad Wall” is usually understood as a thick wall. Such a wall was discovered in 1971.
9–10 “Rephaiah” had charge of half the central district, one of the five districts of Judea. It made sense for Harumaph and others to repair the wall nearest their homes.
11 “Hasshub,” short for “Hashabiah,” was one who sealed the covenant (10:23). “Another section” clearly indicates that our list is only partial, as no first section is mentioned. “The Tower of the Ovens” is mentioned only here and was located on the western wall, perhaps in the same location as the one Uzziah built at the Corner Gate (2Ch 26:9). The ovens may have been those situated in the bakers’ street (Jer 37:21).
12 “Hallohesh” is not a proper name but means “whisperer,” in the sense of a snake charmer or an enchanter (Ps 58:5; Ecc 10:11). “With the help of his daughters” is a unique reference to women working at the wall.
13 “Five hundred yards” (lit., “a thousand cubits”—about 1,720 feet) is an extraordinary length, but probably most of the section was less damaged. On the “Dung Gate,” see comment on 2:13.
3. The southern section (3:14)
14 Recab was also the name of the father of an ascetic clan, the Recabites (Jer 35). “Beth Hakkerem” is mentioned in Jer 6:1 as a fire-signal point.
JERUSALEM IN THE TIME OF NEHEMIAH
4. The eastern section (3:15–32)
15 “The Fountain Gate” may also be translated “Spring Gate.” This may have faced the En-Rogel spring (see comment on 2:13). “Col-Hozeh” (lit., “everyone a seer”) may indicate that the family practiced divination. The “Pool of Siloam” was likely a water channel (cf. Jn 9:7), and “King’s Garden” was located outside the walls where the Kidron and Hinnom valleys converge (2Ki 25:4).
16 “Beth Zur” was a district capital, twenty miles south of Jerusalem. On David’s burial, see 1Ki 2:10; 2Ch 21:20; 32:33; Ac 2:29. “The House of the Heroes” may have been the house of David’s mighty men, which served later as the barracks or the armory.
17–19 “Keilah” was a city southwest of Jerusalem and eight miles northwest of Hebron, situated near the border with the Philistines. It played an important role in David’s early history (1Sa 23:1).
20 “Baruch” is literally “blessed.” “Zealously” is from the root “to glow,” “to burn,” usually used of anger but also of zeal.
21 The residences of the high priest and his colleagues were located along the eastern wall of the city, corresponding with the retaining wall of the temple area above the Kidron Valley.
22–24 The name “Hasshub” also occurs in v.11, which means that we have either two men with the same name or the same man with two sections.
25 “The upper palace” was probably the old palace of David. Like Solomon’s palace, it would have a guardhouse (Jer 32:2). The “Gate of the Guard” (12:39) was probably located nearby.
26 “Ophel” (“swelling” or “bulge,” hence a hill) was specifically the northern part of the southeast hill of Jerusalem that formed the original city of David, just south of the temple area (2Ch 27:3; 33:14). “The Water Gate” was a gate, not of the city, but of the palace-temple complex. It was called this because it led to the main source of water, the Gihon Spring. It must have encompassed a large area, for the reading of the Law took place there (8:1, 3, 16; 12:37). Other gates of the palace-temple were the East Gate (v.29), the Inspection Gate (v.31), and the Gate of the Guard (12:39). “The projecting tower” was on the crest of the Ophel Hill.
27 The common people of Tekoa did double duty, whereas the nobles of Tekoa shirked their responsibility (see v.5).
28–30 Athaliah entered “the entrance of the Horse Gate on the palace grounds” (2Ch 23:15) and was slain there. This gate, in the easternmost part of the city, was one through which a person could reach the Kidron Valley (see Jer 31:40). The “East Gate” (see comment on v.26) may have been the predecessor of the present “Golden Gate.”
31 Some of the goldsmiths apparently inhabited an area to the east of the walls of the temple area; others, however, worked on sections in the west (see v.8 above). “The Inspection Gate” was in the northern part of the temple (see comment on v.26).
32 This verse brings us to the northeast corner of Jerusalem, the point of departure near the Sheep Gate (v.1). We know from ch. 5 that there were deep economic differences in Judean society. With the exception of the nobles of Tekoa (v.5), everyone pitched in, from the high priest (v.1) to goldsmiths and perfume-makers (vv.8, 31) and even women (v.12), to accomplish a common task. Some, like the commoners of Tekoa, even did more than their share (v.27). What an inspiring example of what can be done when God’s people work together under dynamic leadership!
D. Opposition to the Rebuilding of the Walls (4:1–23)
1. The derision of Sanballat and Tobiah (4:1–5)
1 Sanballat (see 2:10) “became angry” (lit., “became hot”; GK 3013) and mocked the Jews when he saw what was happening in Jerusalem (cf. his initial reaction in 2:19).
2 Disputes between rival Persian governors were quite frequent. Sanballat rapidly fired five derisive questions to taunt the Jews and discourage them from their efforts. Regarding his last one, fire had damaged the stones, which were probably limestone, and had caused much of the stone to crack and to disintegrate.
3 “Fox” (GK 8785) is also translated “jackal” (cf. Ps 63:10; La 5:18; Eze 13:4). The jackal usually hunts in packs, whereas the fox is normally a nocturnal and solitary animal. The context therefore suggests that a fox is intended: the point of the sneer is that any wall the Jews built would be so flimsy that even the light footsteps of a solitary fox would collapse it.
4–5 Nehemiah did not personally take action against his opponents but called down the vengeance of God. His prayer uses the language of Jeremiah (Jer 12:3; 17:18; 18:21–23).
2. The threat of attack (4:6–15)
6 The people kept diligently working on the city wall, in spite of the mockery of their opponents.
7 On the Arabs, see comment on 2:19; on the Ammonites, see comment on Ezr 9:1. Ashdod was one of the five major Philistine cities (Jos 11:22; 13:3); it was overrun by the Assyrians in the eighth century B.C. (Isa 20:1). The numerous enemies of the Jews became even more angry (see comment on v.1) as they heard of the progress on the repair of Jerusalem’s walls.
8–9 The mockery of the enemies now turned to their plotting together to fight against the Jews. Notice the balance between prayer and posting a guard as Nehemiah’s answer to this threat.
10 “Is giving out” (lit., “to stumble, totter”; GK 4173) depicts a worker tottering under the weight of his load and ready to fall at any step. The complaint may reflect a song sung by the builders.
11–12 Nehemiah must have had good sources of information to learn of these plots. The vigilance of Nehemiah and his fellow Jews forestalled any attempt at violent attack. “Ten times over” is an idiomatic expression for “again and again” (Ge 31:41).
13 Nehemiah posted men conspicuously in those areas most vulnerable along the wall—“the lowest points.” The “sword” is the most frequently mentioned weapon in the OT (see Ezr 9:7).
14–15 The best way to dispel fear—“Don’t be afraid of them” (cf. Dt 3:22; 20:3; 31:6)—is to remember the Lord who alone is to be feared.
3. The rebuilding of the walls (4:16–23)
16 “Spears” (GK 8242) designates lances or spears with long shafts used as thrusting weapons (Nu 25:7–8; 1Ki 18:28). “Shields” (GK 4482) were small and round and were made of wood and wickerwork, for they were combustible (Eze 39:9). From 2Ch 18:33 it seems that “armor” (GK 9234) primarily designated breastplates of metal or more probably of mail, which were joined to a lower appendage. In some cases such cuirasses may have been made of leather (cf. 1Sa 17:38; 1Ki 22:34; 2Ch 26:14).
17 Each person bringing material for building carried his load with one hand and a “weapon”with the other.
18–20 The “sword” (GK 2995) was worn in a sheath (1Sa 17:51) hung on a girdle (1Sa 17:39; 18:4; 25:13; Ps 45:3). The trumpet is the shofar (GK 8795) or ram’s horn (Jos 6:4, 6, 8, 13), used for signaling as in times of attack (Nu 10:5–10). A single trumpeter accompanied Nehemiah, though other sources imply that trumpeters were placed at varying intervals. For the concept of the “Holy War” in which God fights for his people, see Jos 10:14, 42; Jdg 4:14; 20:35; 2Sa 5:24.
21 Work usually stopped at sunset (Dt 24:15; Mt 20:1–12). To work “till the stars came out” (cf. Job 9:9) indicates the earnestness of the people’s efforts.
22 Apparently each builder had a “helper” (lit., “young man, servant”; GK 5853). These people were probably young assigned assistants, not personal servants of the workers. Even those who lived outside Jerusalem stayed in the city at night so that some of them could serve as sentries.
23 The last three words of this verse are literally “each man his weapon the water.” The NIV rendering suggests a pattern similar to the way in which Gideon’s selected men drank their water with weapons in hand as an indication of their vigilance. Though the precise meaning is not clear, the implication is that constant preparedness was the rule.
E. Social and Economic Problems (5:1–19)
1. The complaints of the poor (5:1–5)
The economic crisis faced by Nehemiah is described in ch. 5, in the middle of his major effort to rebuild the walls of Jerusalem. Since the building of the wall lasted only fifty-two days (6:15), it seems unlikely that Nehemiah would have called a great assembly (v.7) in the midst of such a project. More likely the assembly was called only after the rebuilding of the wall, taking v.14 as retrospective. On the other hand, the economic pressure created by the rebuilding program may have brought to light problems long simmering that had to be solved before work could proceed.
Those affected by the economic crisis were (1) the landless who were short of food (v.2); (2) the landowners who were compelled to mortgage their properties (v.3); (3) those forced to borrow money at exorbitant rates because of oppressive taxation (v.4); and (4) those forced to sell their children into slavery (v.5).
1 The gravity of the situation is underscored in that the wives joined in the protest as the people ran short of funds and supplies to feed their families. Their complaints were not lodged against foreign authorities but against their own fellow countrymen who were exploiting the poor at a time when both were needed to defend the country. The cry of the oppressed people is a cry to God for justice (cf. Ex 3:7; 22:22–23; Ps 9:12; Isa 5:7).
2–3 Economic conditions forced even those with considerable property to mortgage to the aggrandizement of the wealthy few (cf. Isa 5:8). The rich got richer, the poor poorer. The economic situation was aggravated by conditions in nature that had produced a famine. Such hardships were expressions of God’s judgment (Isa 51:19; Jer 14:13–18; Am 4:6). In times of dire need the wealthy usually have enough stored up to feed themselves. It is the poor who suffer because of the huge rise in prices caused by scarcities.
4 On taxes see Ezr 4:13, 20; 6:8; 7:24. It is estimated that the Persian king collected the equivalent of twenty million darics a year in taxes. Little of this was returned to the satrapies. Rather, it was the custom to melt down the gold and silver and to pour it into jars that were then broken and the bullion stored. At Susa alone Alexander found nine thousand talents of coined gold (about 270 tons) and forty thousand talents of silver (about 1,200 tons) stored up as bullion. As coined money was increasingly taken out of circulation, inflation became rampant. The acquisition of land by the Persians and its alienation from production helped produce a 50 percent rise in prices.
5 In times of economic distress, families would borrow funds, using members of the family as collateral. If a man could not repay the loan and its interest, his daughters, sons, wife, or even the man himself could be sold into bondage. A Hebrew who fell into debt would serve his creditor as “a hired servant” (Lev 25:39–40). He was to be released in the seventh year (Dt 15:12–18), unless he chose to stay voluntarily. The ironic tragedy of the situation for the exiles was that at least in Mesopotamia their families were together. Now because of dire economic necessities, their children were being sold into slavery.
2. The cancellation of debts (5:6–13)
6 Nehemiah “was very angry.” There are times when we must speak out against social injustices (cf. Mt 21:18–19; Mk 11:12–18; Lk 19:45–48; Eph 4:26).
7 After reflecting on the issue, Nehemiah called a meeting with the “nobles and officials.” “Usury” means to impose a burden or claim for repayment of debt. The OT passages prohibiting the giving of loans at interest (Ex 22:25–27; Lev 25:35–37; Dt 23:19–20; 24:10–13) were not intended to prohibit commercial loans but rather the charging of interest to the poor so as to make a profit from the helplessness of one’s neighbors.
8 Though one could use a poor brother as a bond servant, one was not to be sold as a slave (Lev 25:39–42). The sale of fellow Hebrews as slaves to Gentiles was a particularly callous offense and was always forbidden (Ex 21:8)—though it was sometimes done (see Joel 3:6). The people’s guilt was so obvious that “they kept quiet,” having no rebuttal or excuse.
9 Failure to treat others, especially fellow believers, with compassion is an insult to our Maker and a blot on our testimony (cf. Pr 14:31; 1Pe 2:12–15).
10 The granting of loans is not condemned, nor is the making of profit. But the OT condemns the greed and avarice that seeks a profit at the expense of people (Ps 119:36; Isa 56:9–12; 57:17; Jer 6:13; 8:10; 22:13–19; Eze 22:12–14; 33:31). In view of the gravity of the situation, Nehemiah urged the creditors to relinquish their rights to repayment with interest.
11 The interest being charged was “the hundredth part,” i.e., one percent per month.
12–13 “Amen” (GK 589) means “to believe or trust.” It is used in passages that praise God (e.g., 1Ch 16:36; Ne 8:6; cf. 1Co 14:16), in doxologies (e.g., Pss 41, 72, 89, 106), and as an assent to an oath and its curse formula (Nu 5:22; Dt 27:15–26).
3. Nehemiah’s unselfish example (5:14–19)
14 Nehemiah served his first term as governor for twelve years before being recalled to the king’s court (13:6), after which he returned for a second term of indeterminate length. Provincial governors normally assessed the people in their provinces for their support, e.g., “food allotted to the governor.” But Nehemiah bent over backwards and sacrificed even what was normally his due to serve as an example to the people (cf. 1Co 9; 2Th 3:8).
15 “Governors” is the plural of the word used of Sheshbazzar (Ezr 5:14), Zerubbabel (Hag 1:1, 14; 2:2), and various Persian officials (Ezr 5:3, 6; 6:6–7, 13; et al.), though Nehemiah was certainly not referring here to Ezra and Zerubbabel. Persian practice usually exempted temple personnel (cf. Ezr 7:24), which made the burden on the laity much heavier. If the governors themselves were extortionate, their “assistants” often proved even more oppressive (cf. Mt 18:21–35; 20:25–28).
16 Nehemiah’s behavior as governor was guided by principles of service rather than by opportunism—unusual in the ancient world.
17–18 When Solomon became king, he sacrificed 22,000 oxen and 120,000 sheep and held a great seven-day feast for the assembly (1Ki 4:22–23; 8:62–65). As part of his social responsibility, a governor or ruler was expected to entertain lavishly. The people of Judah were afraid to present a defective sheep to Nehemiah’s predecessor, but they were not above offering such an animal to the Lord (Mal 1:8). The meat listed here would perhaps be sufficient to provide one meal for up to 800 persons, including the 150 Jews and officials mentioned in v.17.
19 Some have suggested that Nehemiah’s memoirs were inscribed as a memorial set up in the temple (cf. 13:14, 22, 31).
F. The Completion of the Walls Despite Opposition (6:1–19)
1. Attempts to snare Nehemiah (6:1–9)
1–4 “Ono” was located seven miles southeast of Joppa near Lod. It was in the westernmost area settled by the returning Jews (Ezr 2:33; Ne 7:37; 11:35). It may have been proposed as a kind of neutral territory, but Nehemiah recognized the invitation as a trap (cf. Jer 41:1–3). Nehemiah’s sharp reply may seem like a haughty rebuff to a reasonable invitation, but he correctly discerned the insincerity of his enemies and their evil designs. His own utter dedication to the great enterprise of the wall made that his top priority. He refused to be distracted with lesser matters that would divert and dissipate his energies. Nehemiah’s foes were persistent, but he was equally persistent in steadfastly resisting their blandishments.
5–7 Letters during this period were ordinarily written on a papyrus or leather sheet, rolled up, tied with a string, and sealed with a clay bulla (seal impression). The latter was intended to seal the letter and to guarantee its authenticity. Sanballat obviously intended that the contents should be made known also to the public at large. The Persian kings did not tolerate the claims of pretenders to kingship. Usurpers such as Jeroboam (1Ki 11:29–31) and Jehu (2Ki 9:1–3) hired false prophets. Such mercenary prophets were condemned by Amos (7:10–17).
8–9 Nehemiah did not mince words in his reply. He called the report a lie. He may well have sent his own messenger to the king to assure him of his loyalty. The Hebrew idiom “to cause the hands to drop” means to demoralize (cf. Ezr 4:4). Jeremiah was accused of “weakening the hands of the soldiers” (Jer 38:4; NIV, “discouraging the soldiers”).
2. The hiring of false prophets (6:10–14)
10 Since he had access to the temple, Shemaiah was probably a priest, possibly one of those who were particularly friendly with Tobiah. He likely had shut himself up in the temple as a symbolic action to indicate that his own life was in danger and to suggest that both must flee to the temple. Most likely Shemaiah’s words were a ruse in which he pretended to be in personal danger and tried to get Nehemiah to take refuge in the temple. Shemaiah could legitimately have proposed that Nehemiah should take refuge in the temple area at the altar of asylum (Ex 21:13; 1Ki 1:50–53; 2:28–34; 8:64; 2Ki 16:14), but not for him to take refuge in “the house of God,” the temple building itself.
11–13 Even if his life was genuinely threatened, Nehemiah was not a coward who would run into hiding. Nor would he transgress the law to save his life. As a layman he was, of course, not permitted to enter the sanctuary (Ex 29:33; 33:20; Nu 18:7). That Shemaiah proposed a course of action contrary to God’s word revealed him as a false prophet (Mt 24:3–10). Had Nehemiah wavered in the face of the threat, his leadership would have been discredited, and morale among the people would have plummeted.
14 In the OT only three other women are mentioned as being prophetesses: Miriam (Ex 15:20), Deborah (Jdg 4:4), and Huldah (2Ki 22:14; 2Ch 34:22). The prophets and prophetesses may have favored a policy of accommodation and objected to Nehemiah’s work as divisive (cf. Isa 9:15; 28:7; Jer 2:26; 27:9–10; et al.).
3. The completion of the walls (6:15–19)
15 Most likely on Oct 27, 445 B.C, the walls of Jerusalem were completed. Remarkably, though neglected for nearly a century and a half, they were rebuilt in less than two months under Nehemiah’s leadership. One might have expected a description of the celebration and the dedication of the wall immediately on its completion, but we do not encounter this until 12:27.
16 The rapid completion of the wall despite such overwhelming odds could only have been accomplished with God’s aid, and knowledge of this fact thoroughly discomfited Nehemiah’s enemies (cf. 1Ch 14:17).
17–18 Tobiah was doubly related to influential families in Judah. He was married to the daughter of Shecaniah, and his son Jehohanan was married to the daughter of Meshullam, who had helped repair the wall of Jerusalem (3:4, 30).
19 Tobiah’s friends and relatives 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.
G. The List of Exiles (7:1–73a)
1. Provisions for the protection of Jerusalem (7:1–3)
1 The gatekeepers normally guarded the temple gates (1Ch 9:17–19; 26:12–19); but because of the danger in the city, they were appointed to stand guard at the city gates, along with the singers and the Levites (see comments on Ezr 2:40–42).
2 Hanani, Nehemiah’s brother (cf. 1:2), is a shortened form of the name Hananiah. He was placed in charge of Jerusalem, i.e., over Rephaiah and Shallum who were over sections of the city (3:9, 12). The “Hananiah” mentioned here is likely another individual (cf. NIV note). “The citadel” (see 1:1) was a fortress located at the northwest corner of Jerusalem. Theoretically garrisons were directly controlled by the king, and their commanders were enrolled upon the king’s list. In practice, however, governors like Nehemiah could appoint their own men.
3 Normally the gates were opened at dawn, but this was to be delayed until the sun was high in the heavens (Ge 18:1; Ex 16:21; 1Sa 11:9). The OT distinguishes the sun from the stars, not by its great light, but by its heat (Ex 16:21; 1Sa 11:9; Ps 121:6; Isa 49:10). Inhabitants of the Near East are conscious of the sun’s heat, especially during the summer (Ps 32:4). The gates were to be shut and bolted before the guards went off duty.
2. Nehemiah’s discovery of the list (7:4–5)
4 The enclosed area of the city of Jerusalem was “large and spacious” (lit., “wide of two hands and large,” an expression that means extending to the right and left). As the actual circuit of the walls of the city had been contracted from the earlier dimensions of the city, this expression must be relative to the number of people who were to be housed, once the damaged houses were rebuilt.
5 On “registration by families,” compare v.64; see Ezr 2:62 and 8:1, 3.
3. The list of exiles (7:6–69)
a. Families (7:6–25)
6-25 The following list of names is essentially the same as that found in Ezr 2:1–70. See also the commentary on that section for the nature of the list and for some of the variations in names and discrepancies in numbers. “Raamiah” (v.7) means “The LORD has thundered” (Ezr 2:2 has “Reelaiah”). “Nahamani” is a variant form for Nehemiah; it does not occur in Ezr 2:2. “Nehum” is probably an error for Rehum, which appears in the Ezra list. For “Gibeon” (v.25), Ezr 2:20 has Gibbar, probably a corruption of Gibeon.
b. Villagers (7:26–38)
26–38 There are variations in the numbers between this section and Ezr 2:21–35.
c. The priests (7:39–42)
39–42 The names and numbers are identical with the parallel passage in Ezr 2:36–69. Perhaps the lists of priests were kept more accurately than those of the laity.
d. Levites (7:43)
43 The small number of Levites who returned is striking. As Ezra was about to leave Mesopotamia, he found not one Levite in the company; so he delayed his departure until he could enlist some Levites (Ezr 8:15–20).
e. Temple staff (7:44–60)
44–60 Again there are variations in numbers and names between this section and Ezr 2:41–58. Ezra 2:50 includes Asnah, which is lacking here in v.52. Ezra 2:55 has Hassophereth and Peruda instead of Perida (v.57).
f. Individuals without evidence of genealogies (7:61–65)
61–65 On the towns in v.61, see Ezr 2:59.
g. Totals (7:66–69)
66–69 See also Ezr 2:64–67. Ezra 2:65 lists 200 men and women singers, rather than 245.
4. Offerings for the work (7:70–72)
70 “Drachmas” were Greek coins weighing about 3/10 of an ounce; “1,000 drachmas” would weigh about 19 pounds. As a drachma was ordinarily a silver coin, the Hebrew word may designate the Persian daric (see comment on Ezr 2:69).
71–72 The weight of “20,000 drachmas” would be about 375 pounds; “2,200 minas,” about 2,550 pounds; and “2,000 minas,” about 2,500 pounds.
5. Settlement of the exiles (7:73a)
73a Many returning exiles were not from Jerusalem, whose population no doubt suffered the greatest casualties in the Babylonian attacks. These naturally returned to their own hometowns, leaving Jerusalem underpopulated (cf. 11:1–24).
H. Ezra’s Preaching and the Outbreak of Revival (7:73b–10:39)
I. The public proclamation of the Scriptures (7:73b–8:12)
Chapters 8–11 seem to interrupt the narrative of Nehemiah’s work on the wall. The traditional view sees the reading of the Law by Ezra as the first reference to him in about thirteen years, since his arrival in 458 B.C. Since Ezra was commissioned to teach the Law (Ezr 7:14, 25–26), it seems strange that there was such a long delay in the proclamation of it.
7:73b–8:1 The phrase “all the people assembled as one man” is identical with Ezr 3:1, which also refers to an assembly called in the seventh month of the year. The object of that meeting, however, was to restore the altar of burnt offerings and sacrificial worship. Possibly Ezra had instituted the practice of holding such assemblies on the seventh month, Tishri, the beginning of the civil year.
“In the square before the Water Gate,” which gate led to the Gihon Spring, may be the same as the broad place before the house of the Lord (Ezr 10:9). Assemblies were held by the city gates (Jdg 19:15; 2Ch 32:6). “The Book of the Law of Moses” was most likely the Pentateuch. Ezra could certainly have brought back with him the Torah (i.e., the Pentateuch).
2–3 “The first day of the seventh month” was the New Year’s Day of the civil calendar (Lev 23:23–25; Nu 29:1–6), celebrated also as the Feast of Trumpets with a solemn assembly and cessation from labor. “Women” did not participate in ordinary meetings but were brought together with children on such solemn occasions (Dt 31:12; Jos 8:35; 2Ki 23:2). The people evidently stood for about five hours attentively listening to the exposition of the Scriptures.
4 The “platform” was capable of holding Ezra and thirteen others. “Shema” is a shortened form of Shemaiah (see Ezr 8:13). “Anaiah” (“The LORD has answered”) was one of those who signed the covenant (10:22). “Mishael” (“Who is what God is?”) was also the name of one of Daniel’s friends (Da 1:6).
5 The “book” was actually a scroll rather than a codex or book, which did not become popular till the early Christian centuries. The rabbis concluded from “the people all stood up” that the congregation should stand at the reading of the Torah.
6 “Praised the LORD” is literally “blessed the LORD.” In Jewish synagogues a benediction is pronounced before the reading of each scriptural section. On “the great God,” cf. 9:32; Dt 10:17; Jer 32:18; Da 9:4. The Jews customarily “lifted their hands” in worship (cf. Ezr 9:5; Pss 28:2; 134:2; 1Ti 2:8). The repetition “Amen! Amen!” connotes the intensity of feeling behind the affirmation (2Ki 11:14; Lk 23:21). The Amen as a congregational response is known from the time of David (cf. 1Ch 16:36). It was later used in the synagogue and in the church (1Co 14:16).
“Bowed down” (GK 7702) is always followed by the verb “to worship”; it may mean “kneel down.” Originally “to worship” (GK 2556) meant to prostrate oneself on the ground. The verb is used relatively rarely of an individual’s worship of God (Ge 22:5; 24:26, 48). Such private acts often involved actual prostration “to the earth” as with Abraham’s servant (Ge 24:52), Moses (Ex 34:8), Joshua (Jos 5:14), and Job (Job 1:20). There are also three cases of spontaneous communal worship in Exodus (4:31; 12:27; 33:10). In 2Ch 20:18 Jehoshaphat and the people “fell down in worship before the LORD” when they heard his promise of victory.
7–8 On “the Levites,” see comment on Ezr 2:40. “Instructed” (GK 1067) literally means “causing to understand.” Reading in the ancient world was normally done aloud (cf. Ex 24:7; Dt 17:19; 2Ki 5:7; Ac 8:28). “Making it clear” (GK 7300) has been understood, since the time of the rabbis, as referring to translation from Hebrew into an Aramaic Targum (cf. NIV note). Ezra wanted to make sure everyone understood God’s law.
9 The powerful exposition of the Word of God can bring deep conviction of sin. But repentance must not degenerate into a self-centered remorse but must issue into joy in God’s forgiving goodness (cf. 2Co 2:5–11).
10–11 “Choice food” means delicious, festive food prepared with much fat. The fat of sacrificial animals was offered to God as the tastiest element of the burnt offering (Lev 1:8, 12), the fellowship offering (Lev 3:8–10), and the guilt offering (Lev 7:3–4). “Send some to those who have nothing prepared” reflects the Jews’ tradition of remembering the less fortunate on joyous occasions (2Sa 6:19; Est 9:22). This was one example of the social conscience and concern of the Jews (Ex 23:11; Lev 19:10; 23:22; Dt 14:28–29; 26:12–13; et al.). “The joy of the LORD” (i.e., joy in the Lord as they ate and worked before him) would sustain them.
12 Even today, the day after Sukkoth (Feast of Tabernacles), the Jews celebrate a festival called Simhat Torah (“rejoicing over the Torah”), in which they parade in a circle inside the synagogue seven or more rounds with a different person holding the scrolls of the Torah each time. Children carry flags with inscriptions extolling the Word of God.
2. The Festival of Booths (8:13–18)
13–14 The people in this revival had an insatiable appetite to learn more about the Scriptures. “Booths” (GK 6109) were made out of branches. This feast, celebrated from the fifteenth of Tishri (Sept-Oct) for seven days (Lev 23:39–43), was one of the three great feasts (along with Passover and Pentecost) during which all Jewish men were to assemble in Jerusalem. It was a joyous agricultural festival that celebrated the completion of the harvest (see Ex 23:16; Dt 16:13; Ezr 3:4; the feast of Jn 7 was probably the Feast of Booths).
15 With the exception of palm trees and other leafy trees, the trees mentioned here are not the same as those prescribed in Lev 23:40. The “olive” tree is widespread in Mediterranean countries. According to Dt 8:8 it was growing in Canaan before the Conquest. It takes an olive tree thirty years to mature, so its cultivation requires peaceful conditions. The “wild olive tree” (lit., “tree of oil”) is more likely a resinous tree like the fir. “Myrtles” are evergreen bushes with a pleasing odor. “Palms” are date palms; such trees were common around Jericho (Dt 34:3; 2Ch 28:15). “Shade trees” means literally “leafy trees.” On present-day celebration of the Feast of Booths, see comment on Ezr 3:4.
16 “Roofs” in Palestine were flat so that one could walk on them (Jos 2:6; 1Sa 9:25–26; et al.). Near-Eastern houses were built around a court. “The Gate of Ephraim” was a gate of the oldest rampart of Jerusalem, four hundred cubits east of the Corner Gate (2Ki 14:13; 2Ch 25:23). It was restored by Nehemiah (12:39).
17 The statement “from the days of Joshua son of Nun” hardly means that no celebration of the Feast of Booths had taken place since then, as such celebrations are mentioned after the dedication of Solomon’s temple (1Ki 8:65; 2Ch 7:9) and after the return of the exiles (Ezr 3:4). It must mean that the feast had not been celebrated before with such exceptional joyousness or strictness of observance. The great joy compares to that experienced at the renewal of the Passover under Hezekiah (2Ch 30:26) and at the revival under Josiah (2Ki 23:22; 2Ch 35:18).
18 “Assembly” is “a solemn or festal assembly” (cf. Lev 23:36; Nu 29:35; Dt 16:8; 2Ki 10:20; Joel 1:14).
3. A day of fasting, confession, and prayer (9:1–5a)
Interestingly, the ninth chapter of Ezra, of Nehemiah, and of Daniel are each devoted to confessions of national sin and prayers for God’s grace.
1 Many scholars find it strange to have a day of penance following a festival of joy and consider the events of this chapter to have originally followed Ezr 10. There would thus have been a three-week interval between Ezr 10:17 and Ne 9:1. The text, however, refers to events that occurred two days after the end of the Feast of Booths, which took place from 15 to 22 Tishri. Five days after this feast began was Yom Kippur or the Day of Atonement (Lev 16:29), on which everyone searched his or her own heart. Though not held on the tenth day, this day of penance resembles the spirit of the Day of Atonement. The month of Tishri was particularly a month of “fasting” (Zec 7:5). “Sackcloth” was a goat-hair garment that covered the bare loins during times of mourning and penance. The placing of “ashes,” often rendered “dust,” on one’s head as a sign of sorrow is mentioned in Jos 7:6, La 2:10, and Eze 27:30 (cf. also 2Sa 13:19; Job 2:12).
2–3 “Those of Israelite descent” is literally “the seed of Israel” (cf. Ezr 9:2). On “had separated themselves,” see comments on Ezr 9:1; 10:8, 11, 16. On “confessed,” see comment on 1:6. The congregation spent about three hours in the study of Scriptures and three hours in the worship of the Lord (see 8:6).
4 The “stairs” perhaps led to the platform mentioned in 8:4. On “loud voices” see comment on Ezr 10:12.
5a Five of the eight names are the same as five names in the previous verse. “Stand up and praise [lit., bless] the LORD.” Jews begin their prayers with “Blessed” and stand for the benediction.
4. A recital of God’s dealings with Israel (9:5b–31)
5b “Your glorious name” is literally “the name of your glory.” The Hebrew word for “glory” (GK 3883) comes from a root that means “weighty,” and then by extension “honored.” The prayer reviews God’s grace and power in creation (v.6), in Egypt and at the Red Sea (vv.9–11), in the desert and at Sinai (vv.12–21), at the conquest of Canaan (vv.22–25), through the judges (vv.26–28), through the prophets (vv.29–31), and in the present situation (vv.32–37). Ezra’s prayer is a marvelous mosaic of Scriptures.
6 Ezra’s prayer begins notably with the affirmation “You are alone the LORD,” which, though not in the same words as the famous Shema of Dt 6:4, expresses the central monotheistic conviction of Israel’s faith. “Starry host” (lit., “army,” “warriors”; GK 7372) may mean stars, but seems more likely to mean angels (cf. 1Ki 22:19; Pss 103:20–21; 148:2). Not only people, but also “the multitudes of heaven” worship before the Lord. These include the “sons of gods” (Ps 29:1–2), which also probably means angels (cf. Ps 89:6). According to Ps 97:7 even “all gods” bow down before him.
7 “Ur of the Chaldeans” is found only here and in Ge 11:28, 31; 15:7. Ur is usually identified with the famous Sumerian city in southern Mesopotamia, occupied in the first millennium B.C. by the Chaldeans. “Abram” (“the father is exalted”) was changed to “Abraham” (“the father of a multitude”), according to Ge 17:4–5.
8 “Faithful” (GK 586) is used only a few times of individuals (e.g., Moses in Nu 12:7). Whether the reference alludes to Abraham’s faith in believing that God would grant him a son (Ge 15:6) or in being willing to sacrifice Isaac (Ge 22) is unclear. On the different people, see v.24 and Ezr 9:1; the latter lists surrounding populations and so includes also Ammonites, Moabites, and Egyptians. “Girgashites,” a Canaanite tribe listed seven times in the OT, is of uncertain identity. On “because you are righteous,” see Ezr 9:15; Ps 119:137; La 1:18.
9 The “Red Sea” (“Sea of Reeds”) was probably one of the Bitter Lakes that the Suez Canal now passes through.
10 “Miraculous signs” (GK 253) is often coupled with “wonders,” especially of events connected with the plagues of Exodus (Ex 7:3; Dt 4:34; 6:22; 7:19). On “you made a name,” compare v.5, also 1:9, 11; Isa 63:12, 14.
11 On “you divided the sea . . . and they passed through it,” see Ex 14:21–29; Ps 78:13; 1Co 10:1–2; Heb 11:29; and on “you hurled their pursuers,” see Ex 15:4; Isa 43:16–17.
12–13 On “with a pillar of cloud you led them,” see v.19 (cf. Ex 13:21–22; Nu 14:14; Dt 1:33; et al.). On regulations and laws, see comment on 1:7.
14–16 On “your holy Sabbath,” compare Ex 20:8–11; 31:13–17; Dt 5:15; Eze 20:12. “Bread from heaven” (Ex 16:4, 10–35; Pss 78:24; 105:40; Jn 6:32, 51, 58), “water from the rock” (Ex 17:6; Nu 20:8; Ps 105:41), and “take possession” (see v.23; Dt 11:31; Jos 1:11) recall significant events from Israel’s past. “Became arrogant and stiff-necked” is a figure borrowed from the driving of stubborn oxen who resist guidance.
17–18 The forefathers “refused to listen” (cf. 1Sa 8:19; Jer 11:10) and “failed to remember the miracles” (cf. Mk 6:52). Numbers 14:4 reports the proposal to “appoint a leader.” God is “gracious” (cf. v.31) and “forgiving” (cf. Ps 130:4; Da 9:9). The “image of a calf” recalls Ex 32:4–8 and Dt 9:16.
19–21 “Compassion” (GK 8171) renders a word that is cognate with “womb,” which connotes a deep and tender feeling toward those who are dear to us or need our help. The “good Spirit” and the “manna” recall Nu 11. On “their thirst” see v.15. In the desert wanderings the people “lacked nothing” (cf. Dt 2:7; 8:4), and their “clothes did not wear out” (cf. Dt 29:5). The absence of natural deterioration evidenced God’s special guidance.
22 “The remotest frontiers” probably refers to Transjordan. Sihon refused the Israelites passage through his land, which was in Transjordan between the Jabbok and the Arnon (Nu 21:21–33; Dt 2–3; Jdg 11:19–21). “Og” was the Amorite king of Bashan with sixty cities (Dt 3:3–5; Jos 13:12). His defeat was one of the great victories of the Israelites (Jos 9:10). “Bashan” was the fertile area north of Gilead in Transjordan.
23–24 On God’s promise to Abraham, see Ge 22:17; 26:4; et al. “Their sons went in and took possession” recalls Ge 22:17; 26:4; Ex 32:13; Dt 1:8; 10:22; et al. On “you subdued before them the Canaanites,” see v.8; Dt 9:3; Jdg 1:4. On “along with their kings,” see Dt 7:24; Jos 11:12, 17.
25 The list of land, cities, houses, etc., corresponds to the lists in the Sinai covenant and its renewal (Dt 6:10–11; Jos 24:13). “Fortified cities” designates such sites as Jericho, Lachish, and Hazor. The lack of rainfall during much of the year made it necessary for almost every house to have its own well or cistern to store water from the rainy seasons (2Ki 18:31; Pr 5:15). By 1200 B.C. the technique of waterproofing cisterns was developed, permitting the greater occupation of the central Judean hills. The chief cultivated trees of Palestine were the olive, fig, apple, almond, walnut, mulberry, sycamore, and pomegranate (cf. Dt 8:8; 2Ki 18:32). Date palms grew in the Jordan Valley (see comment on 8:15). When they entered Canaan, God warned his people not to cut down any fruit trees (Dt 20:20). As to their physical needs, the Israelites had enough, and they enjoyed life.
26–27 Putting the law “behind their backs,” the forefathers “killed [the] prophets” (see 1Ki 18:4; 19:10, 14; 2Ch 24:20–22; Jer 26:20–23), thus committing “awful blasphemies.” When God “handed them over . . . they cried out to” him (cf. Jdg 4:3; Ps 107:6, 28); and “from heaven [he] heard” (see 2Ch 6:21, 23, 25, 30, 33). He gave them “deliverers,” i.e., judges like Gideon and Samson, who were great military leaders.
28 The history of the “judges” is a cyclical story of deliverance, apostasy, and then deliverance again (Jdg 3:7, 12; 4:1; 6:1; 8:33–34; et al.).
29–31 The ordinances of God are such that “a man will live if he obeys them.” The people “stubbornly . . . turned their backs” (lit., “they presented a stubborn shoulder”). By his “Spirit” (cf. Zec 7:12) and through his “prophets,” God appealed to the people; but they “paid no attention.” So he “handed them over.” Yet God “did not put an end” to the erring people (see Jer 4:27, 30:11, 46:28). Nehemiah’s long recital of Israelite history significantly excludes any reference to the reigns of Saul, David, and Solomon.
5. Confession of sins (9:32–37)
32 “Now” marks the transition from a survey of the past to a supplication for the present situation. God is “mighty,” and he “keeps his covenant” (see 1:5; Dt 7:9; 1Ki 8:23; 2Ch 6:14). The nation had suffered “hardship” (cf. Ex 18:8; Nu 20:14; La 3:5).
The first of the “kings of Assyria” to affect Israel was Shalmaneser III (858–824 B.C.; not mentioned by name in the OT). He reported that he defeated Ahab at the important battle of Qarqar in 853. The great Tiglath-pileser III, also known as Pul, expanded the Assyrian empire to the Mediterranean. He attacked Phoenicia in 736, Philistia in 734, and Damascus in 732. Early in his reign (752–742) Menahem of Israel paid tribute to him (2Ki 15:19–20). During his campaigns against Damascus, Pul also ravaged Gilead and Galilee and destroyed Hazor and Megiddo (2Ki 15:29). King Shalmaneser V (727–722) laid siege to the city of Samaria—a task completed by Sargon II (721–705). Sargon’s commander carried on operations against Ashdod (Isa 20:1). Sennacherib (704–681) failed to take Jerusalem in 701 (2Ki 18:13–17) but captured Lachish. Esarhaddon (681–669) conquered Egypt and extracted tribute from Manasseh of Judah (2Ki 19:37; Isa 37:38; Ezr 4:2). Ashurbanipal (669–633) was probably the king who freed Manasseh from exile and restored him as a puppet king (2Ch 33:13; Ezr 4:9).
33–34 In everything that happened God had “been just,” but the people still “did not pay attention.”
35–37 “Goodness” (GK 3206) is an attribute of God’s covenant faithfulness, in a “spacious” (see 7:4; cf. Ex 3:8; Jdg 18:10; 1Ch 4:40) and “fertile” (see v.25) land. Yet the people did not turn from their “evil ways.” They became “slaves” (see Ezr 9:9; Ne 5:5) in the fruitful land God had given their forefathers (see 10:35, 37). Persian rulers drafted their subjects into military service.
6. A binding agreement (9:38)
38 “Making” is literally “cutting”; see comment on Ezr 10:3. The word here rendered “a binding agreement” (GK 591) in 11:23 is “a royal prescription”; it is related to “Amen,” and its root has the connotation of constancy. The usual word for “covenant” (berith; GK 1382) appears in 1:5; 9:8, 32; 13:29; and Ezr 10:3.
a. A list of those who sealed it (10:1–29)
1–8 This is a legal list, bearing the official seal and containing a roster of eighty-four names arranged according to the following categories: leaders, priests, Levites, and laymen. Verses 2–8 contain twenty-one names, most of which reoccur in 12:1–7. In Ezr 2:36–39 four priestly families are listed; in the later list of 1Ch 24:7–18, we have the arrangement of twenty-four courses that served as the basis of the rotation for priestly service (Lk 1:8).
9–13 Of the Levites seventeen are mentioned by name. “Associates” is literally “brothers.”
14–27 Of the leaders of the people listed here, twenty are also found in the lists of Ezr 2 and Ne 7. “Anathoth,” a name derived from the Canaanite goddess Anath, is also the name of the city of Jeremiah (Jer 1:1); as a personal name, it occurs only here and in 1Ch 7:8. “Hezir” means “swine” (cf. 1Ch 24:15; on animal names as nicknames, see comment on Ezr 2:3).
28–29 On Levites, gatekeepers, singers, and temple servants, see comments on Ezr 2:40–43. On wives and children, see comment on Ne 8:2–3. Verse 29 recalls Dt 27–29 (see comments on 5:13; Ezr 10:5). “A curse” (GK 460) means an adjuration with an imprecation of grievous punishments in case of a failure to keep the oath.
b. Provisions of the agreement (10:30–39)
30 The first provision was not to contract any mixed marriages (see Ezr 9–10).
31a The provisions of vv.31–34 may have been a code drawn up by Nehemiah to correct the abuses listed in ch. 13 (e.g., vv.15–22). Though the Sabbath passages in the Torah (Ex 20:8–11; Dt 5:12–15) do not explicitly prohibit trading on the Sabbath, this is clearly understood in Jer 17:19–27 and Am 8:5.
31b According to the Mosaic legislation (Ex 23:10–11; Lev 25:2–7), in the seventh year the land was to lie fallow; and the collection of debts was not to take place (Dt 15:1–3).
32 The rest of the provisions of the contract dealt with offerings for the temple and its staff. According to Ex 30:13–14, a “half shekel is an offering to the LORD” from each man twenty years old and older as a symbolical ransom. Later Joash used the annual contributions to repair the temple (2Ch 24:4–14). In the NT period Jewish men everywhere sent an offering of a half-shekel (actually its equivalent) for the temple in Jerusalem (Mt 17:24). One explanation why the offering should be “a third of a shekel” rather than a half shekel is that the later shekel was based on a heavier standard; thus one-third of the later shekel was equal to one-half of the earlier shekel.
33 “The bread set out on the table” was the twelve cakes of fine flour arranged in two rows of six set out each Sabbath (Lev 24:6–7). On “regular grain offerings” see Ex 29:38–41; Nu 28:3–8. On “burnt offerings” compare Ezr 8:35. “The Sabbaths, New Moon festivals and appointed feasts” recall Nu 28:9–16. “To make atonement” (GK 4105) means “to cover” or “to wipe away” one’s sin; hence to expiate. It describes the effect of the sin and trespass offerings (Lev 4:20; Nu 5:8).
34 “Lots” were used among God’s people to determine the will of the Lord (1) to apportion the land among the tribes (Nu 26:55; Jos 14:2; 18:10); (2) to detect a guilty person (Jos 7:14; 1Sa 14:42; Jnh 1:7); (3) to choose the first king, Saul (1Sa 10:19–21); (4) to settle disputes (Pr 18:18); (5) to determine the courses of the priests, singers, gatekeepers (1Ch 24:5; 25:8; 26:13; Lk 1:9); (6) to determine who should dwell in Jerusalem (Ne 11:1); and (7) to choose the replacement of Judas Iscariot (Ac 1:26). Though there is no specific reference to a wood offering in the Pentateuch, the perpetual burning of fires would have required a continual “contribution of wood” (cf. 13:31; Lev 6:12–13).
35 The offerings of the “firstfruits” were brought to the temple for the support of the priests and Levites (Ex 23:19; 34:26; Lev 19:23–24; Nu 18:13; Dt 26:1–11). Actually, the law stipulated only seven kinds of plants for the firstfruits. The promise to bring the firstfruits of “every tree” was an act of exceptional piety.
36 The firstborn of men and beasts and the firstfruits of field and garden (Lev 19:23–25) were to be given to God. They could be set free for secular use only by redemption (Ex 13:13, 15; 34:20; Lev 27:26–33; Nu 3:44–51; 18:15–17; Dt 14:23–26).
37 On “storerooms,” see comments on Ezr 8:29; 10:6. On “offerings,” see Ezr 8:25; Ne 10:39; 12:44; 13:5. These contributions were for the maintenance of the priests. “New wine” can refer to freshly pressed grape juice (Isa 65:8; Mic 6:15), but it can still be intoxicating (Hos 4:11). “A tithe of our crops” is literally “tithe of our land.” The practice of giving a tenth was an ancient one (Ge 14:20; 28:22). The law decreed that a tenth of the plant crops was holy to the Lord (Lev 27:30; Nu 18:23–32). There is no reference here to a tithe of cattle (as in Lev 27:32–33). Tithes were meant for the support of the Levites (13:10–12; Nu 18:21–32). “Towns where we work” were perhaps agricultural towns.
38–39 The Levites were to give in their turn “a tenth of the tithes” they received (Nu 18:25–32). Chambers in the outer courts of the temple were used as “storerooms” for silver, gold, and other objects. The people pledged themselves to “not neglect” God’s house. The prophet Haggai (1:4–9) had accused the people of neglecting the temple.
I. The New Residents of Judah and Jerusalem (11:1–36)
1. Selection of the new residents (11:1–2)
1 “Lots” (see comment on 10:34) were made out of small stones or small pieces of wood. They were shaken (Pr 16:33) and cast (Ob 11; Na 3:10) on the ground (1Ch 24:31; Eze 24:6; Jnh 1:7). “The holy city” (cf. v.18) is a rare use of the phrase in a historical narrative that is usually found in prophetic texts (e.g., Isa 48:2; 52:1; Da 9:24; Joel 3:17; cf. Mt 4:5; 27:53; Rev 11:2). The practice of redistributing populations often involved the forcible transfer from rural settlements to urban centers.
2 In addition to those chosen by lot, some people volunteered, from a sense of duty, to live in Jerusalem. Evidently most would have preferred to stay in their native towns and villages (cf. Ezr 2:1). “Commended” (lit., “blessed”) is a word usually used of God but at times of people (cf. 1Ch 16:2; 2Ch 6:3; 30:27).
2. The provincial leaders (11:3–24)
a. A topical statement (11:3–4a)
3–4a These verses succinctly preview the specifics of vv.4b–36. Verses 3–19 are a census roster that can be compared with the list in 1Ch 9:2–21 of the first residents in Jerusalem after the return from Babylonia. About half the names in the two lists are identical.
b. From Judah (11:4b–6)
4b–6 For “Shelah” the Hebrew has Shilonite, i.e., an inhabitant of Shiloh, which belonged to the northern kingdom rather than to Judah. The word therefore probably indicates a descendant of Shelah, Judah’s third son (Nu 26:20). “Able men” (lit., “men of valor”) were originally valiant, free men whose later descendants became wealthy and served in the armed forces (cf. v.14; 2:9; 4:2; 2Ki 15:20; Ezr 8:22).
c. From Benjamin (11:7–9)
7–9 On the role of “Benjamin” in the returning exiles, see comment on Ezr 4:1. Benjamin provided twice as many men (928) as Judah (468) to protect the city of Jerusalem. “The Second District” was a new suburb to the west of the temple area.
d. From the priests (11:10–14)
10–14 “Seraiah” was the descendant of the high priest who was taken prisoner by Nebuchadnezzar (2Ki 25:18–21). “Supervisor” (GK 5592) denotes a chief or leader among the priests.
e. From the Levites (11:15–18)
15–18 “The outside work” refers to work that took place outside the temple (cf. 1Ch 26:29). Asaph and Jeduthun were two of the three leaders of the temple choirs (cf. 1Ch 16:42; 25:1–2; Pss 39; 50, 73–83). The relatively small number of Levites (284) compared to the priests (a total of 1,192 in vv.12–13) is striking.
f. From the temple staff (11:19–24)
19–24 On “the gatekeepers” see comment on Ezr 2:42. “Ancestral property” designates the inalienable hereditary possession including land, buildings, and movable goods acquired either by conquest or inheritance (Ge 31:14; Nu 18:21; 27:7; 34:2; 1Ki 21:3–4). In the OT it describes the land of Canaan as the possession of both the Lord and Israel, including the individual holdings of tribes and families. The Lord’s inheritance is Israel herself (Dt 4:20; 9:26, 29; 1Ki 8:51–53). On “the temple servants” see comment on Ezr 2:43; on “Ophel” see comment on Ne 3:26. On “the singers” see comment on Ezr 2:41. David regulated the services of the Levites, including the singers (1Ch 25).
3. Places settled by those from Judah (11:25–30)
This is an important list, which corresponds to earlier lists of Judean cities. All these names also appear in Jos 15 except Dibon, Jeshua, and Meconah. The list, however, lacks a number of cities listed in Ezr 2:20–34 and Ne 3. The limits of the Judean settlement after the return from Babylon have been confirmed by archaeological evidence; none of the coins minted for Judah has been found outside the area demarcated by these verses.
25 “Kiriath Arba” (“city of four [giants]”) was the archaic name of the city of Hebron (Ge 23:2; Jdg 1:20), the important city twenty miles south of Jerusalem. Hebron is the traditional site of the burial of Abraham, Sarah, and other patriarchs. “Its settlements” is literally “its daughters” (cf. Nu 21:25, 32; 32:42: Jos 15:45, 47; 1Ch 2:23; 2Ch 13:19).
26–27 “Jeshua,” “Moladah,” and “Beth Pelet” were all near Beersheba (cf. Jos 15:26), a city about forty miles southwest of Jerusalem. “Beersheba” means “well of the seven” or “well of the oath” (Ge 21:25–31). This city represented the southernmost limit of Israel’s population (cf. Jdg 20:1; 1Ch 21:2).
28–29 “Ziklag” is celebrated as the town given to David by Achish, king of Gath (1Sa 27:6) and taken by the Amalekites (1Sa 30:1). “En Rimmon” was probably nine and a half miles north northeast of Beersheba (cf. Jos 15:32; 19:7; 1Ch 4:32). “Zorah” was the home of Manoah, Samson’s father (Jdg 13:2). “Jarmuth” was one of five Canaanite cities in the south that attempted to halt Joshua’s invasion (Jos 10:3–5).
30 “Zanoah” was a village in the Shephelah district of low hills between Judah and the area of Philistia (Jos 15:34). The men of this town repaired the Valley Gate (Ne 3:13). “Adullam” was the city between Jerusalem and Lachish where David hid in a cave from Saul (1Sa 22:1). “Lachish” was a great Judean city midway between Jerusalem and Gaza. The Assyrian king Sennacherib failed to take Jerusalem in 701 B.C. but did capture Lachish. Later the city was captured by Nebuchadnezzar (Jer 34:7); it was then resettled during Nehemiah’s time. “Hinnom” is the valley southwest of Jerusalem.
4. Places settled by those from Benjamin (11:31–35)
31 “Geba” was six miles northeast of Jerusalem (cf. Jos 18:24; Ezr 2:26; Ne 7:30). The traditional northern limit of Judah (2Ki 23:8; Zec 14:10), Geba was fortified by Asa (1Ki 15:22). “Micmash,” seven miles northeast of Jerusalem (cf. Ezr 2:27; Ne 7:31), was the location of the strategic pass to the Jordan Valley, where Saul and Jonathan fought the Philistines (1Sa 13–14). “Aija,” an alternative name for “Ai,” was just three miles southeast of Bethel (cf. Jos 7–8). “Bethel” (“house of God”) was the northernmost town listed here for the Benjamites but was not listed among the people rebuilding the walls of Jerusalem.
32 “Anathoth,” three miles north of Jerusalem, was the birthplace of Jeremiah (Jer 1:1). At “Nob” (probably Mount Scopus), just north of the Mount of Olives, the sanctuary was established after the destruction of Shiloh (Jer 7:14). “Ananiah” was probably Bethany, two miles east of Jerusalem.
33–35 “Hadid” was three to four miles northeast of Lydda, near the mouth of the Aijalon Valley (cf. Ezr 2:33; Ne 7:37). “Zeboim” was possibly north of Lydda and “Neballat” east. Lydda itself (here “Lod”) is today the site of Israel’s international airport, ten miles from the coast (cf. Ezr 2:33; Ne 7:37). Peter healed Aeneas in this town (Ac 9:32–38). “Ono” was five and a half miles northwest of Lydda. The enemies of Nehemiah tried to lure him to a conference there (Ne 6:2; cf. Ezr 2:33; Ne 7:37). “The Valley of the Craftsmen” may be the broad valley between Lod and Ono. The oak trees of the nearby Sharon plain were undoubtedly useful to artisans working in either wood or iron.
5. Transfer of Levites from Judah to Benjamin (11:36)
36 Certain divisions of Levites, who had been located in Judah, were now transferred to Benjamin to rectify the disproportion presumably discovered in Nehemiah’s census.
J. Lists of Priests and the Dedication of the Wall (12:1–47)
1. Priests and Levites from the first return (12:1–9)
1–6 “Shealtiel” was the father of Zerubbabel according to verse 1 and Ezr 3:2, 8; Hag 1:1; but 1Ch 3:17–19 lists him as the uncle of Zerubbabel (see Ezra 5:2). “Jeshua” was the high priest about 560–490 B.C. (cf. Ezr 2:2; Ne 7:7, 12:10, 26). “Seraiah” (cf. 11:11; 12:12) is called Azariah in 1Ch 9:11 (cf. comment on Ezr 2:2). The “Ezra” listed in v.1 is, of course, not the same Ezra who returned eighty years later.
7 The rotation of twenty-four priestly houses may have been established at the time of David. There are twenty-two heads of priestly houses mentioned here in vv.1–7. Inscriptions listing the twenty-four courses of the priests presumably hung in hundreds of synagogues in Palestine.
8–9 The singing was in antiphonal fashion, with two sections of the choir standing opposite each other (cf. v.24; 2Ch 7:6, Ezr 3:11).
2. High priests and Levites since Joiakim (12:10–26)
10–21 All but one of the twenty-two priestly families listed in vv.1–7 are repeated in this later list that dates to the time of Joiakim, the high priest in the late sixth and early fifth century B.C.
22 “Darius the Persian” was either Darius II (423–404 B.C.) or, less probably, Darius III (335–331 B.C.), the king whose empire Alexander the Great conquered.
23 The “book of the annals” (cf. Ne 7:5) may have been the official temple chronicle containing various lists and records. Compare the annals of the Persian kings (Ezr 4:15; Est 2:23; 6:1; 10:2); “the book of the annals of the kings of Israel,” mentioned eighteen times in 1 and 2 Kings; and “the book of the annals of the kings of Judah,” mentioned fifteen times in 1 and 2 Kings.
24–26 On “who stood opposite,” see comment on v.9. For “David’s directions,” see 1Ch 16:4; 23:27–31; 2Ch 8:14. From 11:17 we would have expected Mattaniah and Bakbukiah to be associated with the leaders of the choirs mentioned in v.24, rather than with the gatekeepers of v.25. On “gatekeepers,” see comment on Ezr 2:42 (cf. Ne 3:1).
3. Dedication of the walls of Jerusalem (12:27–43)
27 Earlier, Solomon had dedicated the temple he built (1Ki 8), as had Zerubbabel (Ezr 6:16). The “dedication” (GK 2853) of the wall culminates the efforts of the people under Nehemiah’s inspired leadership. Great enthusiasm must have characterized their march to the joyful music.
“Cymbals” (GK 5199) were used for religious ceremonies (2Sa 6:5; 1Ch 16:42; 25:1; 2Ch 5:12; 29:25; Ezr 3:10), as were “harps” (GK 4036; e.g., 1Sa 10:5; 2Sa 6:5; 1Ch 15:16, 20, 28; Ps 150:3). The harp was an instrument with strings of varying lengths. The “lyre” (GK 5575) was an instrument with strings of the same length but of different diameters and tensions.
28–29 “Netophathites” were from Netophah, a town near Bethlehem (1Ch 2:54; 9:16; Ezr 2:22; Ne 7:26). “Beth-Gilgal” was perhaps the Gilgal near Jericho (Jos 4:19–20) or the Gilgal of Elijah (2Ki 2:1), some seven miles north of Bethel.
30 The verb “purified . . . ceremonially” (GK 3197; cf. 13:9, 22, 30; Ezr 6:20) is used most frequently of the purification necessary to restore someone who had contracted impurity to a state of purity so that that person might participate in ritual activities (Lev 22:4–7). The Levites are said to have cleansed all that was holy in the temple (1Ch 23:28) and the temple itself (2Ch 29:15) during the times of revival. Ritual purification was intended to teach God’s holiness and moral purity (Lev 16:30).
31 There were two great processions, starting probably from the area of the Valley Gate (2:13, 15; 3:13) in the center of the western section of the wall. The first procession led by Ezra (v.36) and Hoshaiah (v.32) moved in a counterclockwise direction on the wall; the second with Nehemiah moved in a clockwise direction. They met between the Prison Gate and the Water Gate and then entered the temple area (cf. Ps 48:12–13). The literal rendering “to the right” is misleading, as this procession went left to the south. Since Semites oriented themselves facing east, the right hand often represented the south.
32–37 “Ezra” in v.33 is not Ezra the scribe (v.36). Each choir was composed of seven priests blowing “trumpets” (see comment on Ezr 3:10) and Levites playing on other musical instruments. “Asaph” was the founder of one of the three guilds of Levite musicians (1Ch 25:1–2). On the “Fountain Gate,” see comment on 3:15; on the “Water Gate,” see comment on 3:26. The procession went around the southern end of the walls, then turned north up the eastern wall to the Water Gate.
38 The second choir, led by Nehemiah, moved “in the opposite direction” from Ezra’s choir (lit., “to the left,” but meaning northward; see comment on Ne 12:31). That procession went in a clockwise direction around the northwestern sections of the wall. On the “Tower of the Ovens,” see comment on 3:11; on “Broad Wall,” see comment on 3:8.
39 On the “Ephraim Gate,” see comment on 8:16. This gate is not mentioned as in need of repair in ch. 3. On the “Jeshanah Gate,” see comment on 3:6; the “Fish Gate,” 3:3; the “Tower of Hananel” and the “Tower of the Hundred,” 3:1; the “Inspection Gate,” 3:31.
40–43 “The choirs sang” (v.42) is literally “the singers made [themselves] heard.” “Great sacrifices” were offered because “God made them rejoice with great joy” (cf. 1Ch 29:9; Jnh 4:6). “The women” (see comments on 8:2; 10:28) “could be heard far away” (see Ezr 3:13; cf. 1Ki 1:40; 2Ki 11:13).
4. Regulations of the temple offerings and services (12:44–47)
44–45 On “storerooms” and “contributions,” see comments on 10:37, 39. The people of Judah were “pleased” (i.e., it gave them great joy) to contribute their offerings to support the priests and Levites (cf. 2Co 9:7).
46–47 Asaph, a founder of one of the three musical guilds, was a Gershonite Levitè to whom David entrusted the “service of song” in the tabernacle (cf. 1Ch 6:39; 2Ch 29:30; 35:15; Pss 50, 73–83). On “Zerubbabel,” see Ezr 2:2; 3:2, 8; 4:2–3; Ne 7:7; 12:1. “Contributed” (GK 5989) translates a participle implying continued giving. On “the Levites set aside,” see comment on 10:38–39.
II. Nehemíah’s Second Administration (13:1–31)
A. Abuses During His Absence (13:1–5)
1. Mixed marriages (13:1–3)
1 The reference to “the Book of Moses” is to Dt 23:3–6 (cf. Nu 22–24). On marriages to Ammonites and Moabites, see comment on Ezr 9:1.
2 “Balaam” was the seer summoned by Balak, the king of Moab, to curse Israel (Nu 22–24). He came from Pethor in northwestern Mesopotamia (Nu 22:5). An Aramaic inscription from Deir ‘Alla in Transjordan refers to Balaam. Though hired to curse the Israelites, through the inspiration of the Lord he blessed them instead. Later, however, he helped lead Israel to worship the Moabite god at Peor (Nu 25:1–3; 31:16; cf. Rev 2:14). In the NT his name is symbolic of avarice (2Pe 2:15; Jude 11). Curses had a power of their own; once uttered they could not simply be recalled. They could, however, be canceled by blessings (cf. Jdg 17:1–2).
3 The same term for “foreign descent” (GK 6850) is used in Ex 12:38 (“other people”). There, however, the mixed multitude was welcomed as they had agreed to the worship of the Lord, whereas it is implied that this was not the case here.
2. Tobiah’s occupation of the temple quarters (13:4–5)
4 Some scholars identify “Eliashib” with the high priest of that name (cf. 3:1, 20; 13:28). Others argue that it is unlikely for a high priest to have been placed in charge of storerooms. The word rendered “closely associated” is used in Ru 2:20 to indicate that Boaz was related to Naomi and Ruth. We do not know Tobiah’s exact (cf. 2:10) relationship with Eliashib.
5 During Nehemiah’s absence from the city to return to the Persian king’s court, Tobiah had used his influence with Eliashib to gain entrance into a chamber ordinarily set aside for the storage of tithes and other offerings (Nu 18:21–32; Dt 14:28–29; 26:12–15). These storerooms were evidently in the inner court of the temple (those mentioned in 10:38–39 and Zec 3:7 were parts of the outer court). Frankincense (NIV, “incense”), like myrrh, is a resin derived from trees that grow only in Somalia and Arabia.
B. Nehemiah’s Return (13:6–7)
6–7 The thirty-second year of Artaxerxes I ran from Apr 1,433, to Apr 19, 432 B.C. This verse and 5:14 indicate that Nehemiah’s first term ran for about twelve years, until 433/432. We do not know the exact length of his second term, but it must have ended before 407 B.C., when other sources inform us that Bigvai was governor of Judah.
C. Nehemiah’s Expulsion of Tobiah (13:8–9)
8–9 Nehemiah was a man of a volcanic temperament who expressed his indignation by taking quick action (vv.25–28; cf. 5:6–13; cf. contrast with Ezra in Ezr 9:3). On “to purify,” see comment on 12:30 (cf. Lev 12; 14:4–32; 17:15–16). Though only a single chamber used by Tobiah has been mentioned before (vv.5, 7–8), the plural “rooms” here shows that other chambers were involved.
D. Reorganization and Reforms (13:10–31
1. Offerings for the temple staff (13:10–14)
10 Nehemiah seems to be correcting an abus of long standing. Strictly speaking the Levites had no holdings (Nu 18:20, 23–24; Dt 14:29; 18:1), though some may have had private income (Dt 18:8). The Levites were thus dependent on the faithful support of the people. This may explain the reluctance of many Levites to return from Exile (see comment on Ezr 8:15).
11–12 Nehemiah’s rebuke of the officials here recalls his earlier rebuke of the selfish wealthy who exploited the less fortunate in granting them usurious loans. On tithes, see comment on 12:44.
13 On the nature of the profession “scribe,” see comment on Ezr 7:6. Of the four treasurers put “in charge of the storerooms,” one was a priest, one a Levite, one a scribe, and one a layman of rank. They all needed to be “trustworthy” (cf. 9:8, “faithful”) in distributing the necessary supplies. This would ensure that supplies were distributed equitably.
14 Nehemiah was concerned that God would remember him (v.31; cf. 5:19) and “not blot out” (see Ex 17:14; 32:32) what he had done “faithfully,” i.e., his good deeds inspired by steadfast love (cf. 1:5).
2. The abuse of the Sabbath (13:15–22)
15 Grapes were, of course, trodden by foot, but not normally on the “Sabbath.” There was always the temptation on the part of merchants to violate the Sabbath rest (cf. Isa 58:13; Eze 20:13, 16; 22:8, 26; 23:38); this was especially true of non-Jewish merchants. The high regard for the ideal of the Sabbath was, however, expressed by those parents who called their children Shabbethai (cf. Ezr 10:15; Ne 8:7; 11:16).
16 Tyre (see comment on Ezr 3:7) was located only a dozen miles north of the border between Israel and Lebanon. The Tyrians supplied some of their famous cedars for the rebuilding of the temple (Ezr 3:7). It was renowned for its far-flung maritime trade (Eze 26:5, 14) and its export of fish (Eze 26:4–14). Most of the fish were either dried, smoked, or salted. Fish were an important part of the diet. They were sold at the market by the Fish Gate (2Ch 33:14; Ne 3:3; 12:39).
17–18 Nehemiah rebuked especially the nobles who were the leaders (cf. vv.11, 25; cf. 5:7). “Desecrating” (GK 2725) means to turn what is sacred into common use, to profane.
19 The gates began to cast long “evening shadows” even before sunset, when the Sabbath began. The Israelites counted their days from sunset to sunset. The precise moment the Sabbath began was heralded by the blowing of a trumpet by a priest.
20–21 When the gates were shut on the Sabbath eve, the persistent merchants carried on their activities outside the gates for two weeks until Nehemiah noticed them. Nehemiah was not a man of idle words. He meant what he said and was not averse to backing up his words by force (v.25).
22 The Sabbath was sanctified, not just by a negative cessation of ordinary labor, but by a consecration of that day to joyous gatherings. Fasting and mourning were not to be observed on the Sabbath. Once again, Nehemiah speaks a brief prayer to God.
3. Mixed marriages (13:23–29)
23–24 Ezra had dealt with the same problem of intermarriage some thirty years before. On “Ashdod” see comment on 4:7. Ammon was across the Jordan River (see comment on Ezr 9:1). Tobiah, Nehemiah’s enemy, was influential in that area (cf. comment on Ne 2:10). The Ammonites worshiped the god Molech (Milcom) by sacrificing children in the fire (Lev 18:21; 2Ki 23:10, 13). The Moabites worshiped Chemosh, to whom they sacrificed their children (Nu 21:29; 2Ki 3:27). The Hebrews recognized other people as foreigners by their languages (cf. Ex 21:8; Dt 3:9; Jdg 12:6; Ps 114:1; Isa 33:4–19; Eze 3:5–6).
25 On Nehemial’s rebuke of others, see vv.11, 17 (see also comment on Ezr 9:3 for contrast between Ezra and Nehemiah). Plucking the hair from another’s beard was an action designed to show anger, to express an insult, and to mark someone to scorn (2Sa 10:4; Isa 50:6). Nehemiah’s action was designed to prevent future intermarriages, whereas Ezra dissolved the existing unions.
26–27 Solomon was Israel’s outstanding king in wealth and political achievements (1Ki 3:12–13; 2Ch 1:12). He reigned for forty years (1Ki 11:42), built the magnificent temple (1Ki 6:1–38), and constructed an even more splendid palace for himself (1Ki 7:1). His fame spread beyond his borders so that the queen of Sheba in southwestern Arabia traveled fourteen hundred miles to test his fabled wisdom (1Ki 10:1–3). His international prestige is demonstrated in that he was given the daughter of a pharaoh in marriage (1Ki 3:1; 7:8; 9:16, 24; 11:1; 2Ch 8:11).
According to 1Ki 11:1–3, Solomon had seven hundred wives and three hundred concubines, among whom were Moabite, Ammonite, Edomite, Sidonian, and Hittite women. He began his reign humbly by asking for wisdom from the Lord (1Ki 3:3–15). In later years, however, his foreign wives led him to worship other gods, so that he built a high place for Chemosh, the god of the Moabites on the Mount of Olives (1Ki 11:7).
On the phrase “terrible wickedness,” compare 2Sa 13:16; Jer 26:19.
28 We do not know the name of “one of the sons of Joiada son of Eliashib the high priest.” The phrase “the high priest” could refer to either Joiada or Eliashib, though more likely it designates Joiada (cf. 12:10). The offending son would then have been a brother of Johanan, the man who succeeded Joiada as high priest (12:22–23). He was married to a daughter of Sanballat.
According to Lev 21:14, the high priest was not to marry a foreigner. The expulsion of Joiada’s son may have followed this special ban or the general interdict against intermarriage. Such a union was especially rankling to Nehemiah in the light of Sanballat’s enmity (see comment on 2:10).
29 Nehemiah’s prayer to “remember them” implied a prayer that God would judge them accordingly (cf. 6:14).
4. Provisions of wood and firstfruits (13:30–31)
30 “Duties” (lit., “divisions”; GK 5466) refers to the assignment of particular duties to groups of priests and Levites, possibly on a rotating basis.
31 On the wood offering and firstfruits, see comments on 10:34–35. The last words of Nehemiah—“Remember me with favor”—recapitulate a repeated theme running through the final chapter (vv.14, 22). His motive throughout his ministry was to please and to serve his divine Sovereign.
Nehemiah provides us with one of the most vivid patterns of leadership in Scriptures:
1. He was a man of responsibility, as shown by his position as the royal cupbearer.
2. He was a man of vision, confident of who God was and what he could do through his servants. He was not, however, a visionary but a man who planned and then acted.
3. He was a man of prayer, who prayed spontaneously and constantly even in the presence of the king (2:4–5).
4. He was a man of action and cooperation, who realized what had to be done, explained it to others, and enlisted their aid. Nehemiah, a layman, was able to cooperate with his contemporary, Ezra the scribe and priest, in spite of the fact that these two leaders were of entirely different temperaments.
5. He was a man of compassion, who was moved by the plight of the poorer members of society so that he renounced even the rights he was entitled to (5:18) and denounced the greed of the wealthy (5:8).
6. He was a man who triumphed over opposition. His opponents tried ridicule (4:3), attempted slander (6:4–7), and spread misleading messages (6:10–14). But through God’s favor Nehemiah triumphed over all difficulties.
The Old Testament in the New
| OT Text | NT Text | Subject |
| Ne 9:15 | Jn 6:31 | Bread from heaven |