When was the month of Kislev? (1:1)
From mid-November to mid-December. The Jewish calendar had 12 months, with the start of the year coming in what we know as mid-March (the month of Nisan).
What was the citadel of Susa? (1:1)
Susa was the winter capital of the Persian Empire, located about 150 miles north of the Persian Gulf on today’s border between Iran and Iraq (see Map 8 at the back of this Bible). The citadel was the fortified palace compound above the city. Susa and its citadel were also the settings of the account of Esther.
Why grieve for a place you’ve never seen? (1:4)
Nehemiah’s passion for Jerusalem was rooted in his commitment to the God of Israel. Nehemiah feared that his people, lacking both the protection of a city wall and a commitment to God’s laws, would assimilate into the surrounding nations. He was concerned that they might lose their God-given identity, purpose and hope.
What sins did Nehemiah confess? (1:6)
Nehemiah confessed the sin of apathy toward God’s commands, decrees and laws (v. 7) that had infected the whole nation, including himself. This pattern of disobedience originated from the sins committed by his forefathers. He confessed these sins because he was part of that history. His personal revival prepared the way for national revival.
What did a cupbearer do? (1:11)
The position of cupbearer to the king was somewhat parallel to that of a Secret Service agent, who protects the president of the United States. Assassination plots were a constant concern to the king. Nehemiah’s job—to test the safety of the food and drink served to the king—required the king’s great trust. Nehemiah may also have doubled as the king’s confidant and adviser. Thanks in part to Nehemiah’s good work, Artaxerxes I reigned 40 years and died of natural causes—a rarity in the dynasty to which he belonged.
When was the month of Nisan? (2:1)
From mid-March to mid-April. Thus Nehemiah had prayed earnestly about this matter for about four months. See When was the month of Kislev? (1:1). It’s likely he mourned and fasted at various times throughout those months.
Why was Nehemiah afraid? (2:2)
Perhaps Nehemiah feared that the display of his personal feelings would jeopardize his position. Kings were not to be bothered with the concerns of their subjects. But more likely, he was afraid because he was planning to ask the king (1) for permission to be released from his duties as cupbearer to become governor of Jerusalem and (2) for help to restore a city that, in the king’s view, had a reputation for being troublesome.
What had happened to the city wall of Jerusalem? (2:5–8)
In 586 BC Jerusalem fell to the Babylonians. Besieged, attacked and burned, Jerusalem was left in ruins. Opposition from the residents of Samaria and Trans-Euphrates put a stop to an earlier effort by a small group of returned exiles to rebuild the wall (Ezr 4:7–23).
What was Trans-Euphrates? (2:7)
This was the largest of the 20 Persian provinces. The name literally means “beyond the river.” The province encompassed the massive area west of the Euphrates River all the way to the Mediterranean Sea, including the entire area that had once been Israel and Judah (see Map 8 at the back of this Bible).
Why were Sanballat and Tobiah opposed to rebuilding Jerusalem? (2:10, 19)
Sanballat was probably the governor of Samaria, the region immediately to the north of Jerusalem. Tobiah was probably the governor of Ammon, the region just to the east of Jerusalem across the Jordan River, and he was most likely Sanballat’s friend and business partner. Although under the thumb of the Persians, these men had become rich and powerful, and they exercised control over Jerusalem and its inhabitants. They probably didn’t appreciate someone else moving in on their territory.
Why did Nehemiah keep his mission secret? (2:12)
Two factors may explain Nehemiah’s secrecy: (1) Without its protecting wall, Jerusalem had been repopulated with many non-Jews and was a hotbed of political intrigue. Spies would have been willing to sell secrets to enemies of the Jews. (2) Any attempt to rally the demoralized Jews to rebuild the wall without a clear plan would have bred skepticism among those Nehemiah needed to inspire.
Why did Nehemiah have only one horse in his group? (2:12)
More horses would have jeopardized the secrecy of their mission. Still, a horse (or mule, another possible translation) put Nehemiah in a better position to scout out the situation. The few men that were with him were trusted aides who probably had a better knowledge of the terrain than he had.
Were the Jews encouraged to build because of danger or because of disgrace? (2:17)
Both were powerful motivators. Without a city wall, the inhabitants were vulnerable to enemies and thieves who could come and go freely. But Nehemiah noted in particular their disgrace. Their national pride was centered in Jerusalem, the City of David. Others would think their situation meant that they had a weak God (false) or that their God was displeased with them (true)—a humiliating judgment.
What was involved in rebuilding the wall? (3:1–32)
Apparently the northern and western portions of the wall needed only to be renovated. The eastern wall, however, may have required completely new construction since it was located farther up the mountainside from its earlier position. The wall, about eight feet thick at its base, was crudely constructed from uncut stones and rubble—which explains why it was mocked (4:2–3). It may have been 20 to 30 feet high and nearly two miles long, enclosing about 90 acres.
Was there a plan for building, or did people do as they pleased? (3:1–32)
There was certainly a plan. They reconstructed the wall following the pattern of the old wall. Considering Nehemiah’s thoroughness and the necessity for the sections to connect properly, a master plan was needed. Logically, that plan included people working on parts of the wall near their own dwellings.
What were the different gates used for? (3:1–32)
The different gates of the city, beginning with the Sheep Gate, were joined by the wall of the city, which circled Jerusalem. Locating the exact placement of all the gates is difficult, though it is known that the Sheep Gate was located in the northeast corner of the city. The names of the gates were most likely derived from their most common use. For example, the Fish Gate was probably the main entrance used by people bringing fish into the city to sell.
Why did the nobles of Tekoa refuse to work? (3:5)
Since they were not listed among those who immigrated with Nehemiah, they were probably long-time residents who were perhaps jealous of the newcomers. Another possibility is that these nobles may have felt threatened by Geshem the Arab (2:19). Or, perhaps these aristocrats simply disdained manual labor.
What kind of perfume did Hananiah make? (3:8)
Perfume makers of that day used ingredients such as aloes, balm, calamus, cassia and cinnamon. They also traded for sap, bark, flowers and roots from as far away as India. These various scents were made into perfume, incense and ointment for personal hygiene, funerals and religious purposes.
Why did Shallum’s daughters help with the building? (3:12)
Perhaps Nehemiah took note of Shallum’s daughters to show the people’s commitment to and unity for the project. Some speculate that the lack of any mention of sons implies that Shallum had no sons and so enlisted his daughters in the work. If this was the case, they were his heirs protecting their birthright. Others think daughters may refer to all the females from the district over which he ruled.
See John 9:1–12. The Pool of Siloam was situated in the southeast quarter of Jerusalem. It is thought to be the pool referred to in 2 Kings 20:20. See Map 10 at the back of this Bible.
Why were Sanballat and Tobiah so upset that the Jews were rebuilding their wall? (4:1–3)
Sanballat was probably the governor of Samaria, the region immediately to the north of Jerusalem. Tobiah was probably the governor of Ammon, the region just to the east of Jerusalem across the Jordan River, and he was most likely Sanballat’s friend and business partner. Although under the thumb of the Persians, these men had become rich and powerful, and they exercised control over Jerusalem and its inhabitants. They probably didn’t appreciate someone else moving in on their territory.
Why did Nehemiah pray such vindictive prayers? (4:4–5)
Nehemiah had a keen sense that Sanballat and his supporters were not only his personal enemies but enemies of God who were bent on discouraging God’s people and frustrating the work God had assigned. Nehemiah was determined not to allow such attacks to succeed. As in the so-called imprecatory psalms, Nehemiah did not retaliate personally against his enemies; he simply prayed for God’s intervention and judgment.
What kind of a plot were Sanballat and Tobiah devising? (4:7–8)
The actual details of the plot aren’t clear. The Jews’ defensive plan (v. 13) indicates that they suspected a direct surprise attack on some especially weak part of the wall, perhaps by night. Other Jews living near Judah’s borders repeatedly told Nehemiah how threatened they felt. An attack on a border area would have devastated the building efforts in Jerusalem.
Why were the builders losing their strength? (4:10)
Manually building a wall from large stones was taxing work for even the strongest laborer. Many were not accustomed to such work, especially considering the long hours they worked (v. 21). Furthermore, their morale suffered under the persistent mockery and threats of the opposition (v. 5). Physical exhaustion, work sites strewn with rubble, a job far from completion and debilitating verbal abuse all diminished their strength.
How vulnerable were the workers? (4:16–23)
Their precautions effectively diminished the threat of a surprise attack. Interestingly, the dual assignments of guard duty and working on the construction did more than provide protection. It also provided the workers with a variety of work, allowed them to rest and improved their morale. Militarily, the alliance of leaders mentioned in verse 7 could have completely surrounded and overwhelmed the Jews. But the plotters knew Nehemiah had the support of the powerful Persian government, which they feared. Of course, the greatest protection the Jews had was God himself, in whom they trusted.
How long did the men go without changing clothes? (4:23)
Nehemiah and his men worked and slept in their clothes; they were ready at any moment for a surprise attack. Since it took 52 days to complete the wall (6:15), it’s possible they went without clean clothes and baths for nearly two months.
How did internal bickering surface amid danger from outside attack? (5:1–5)
To some degree, taking defensive measures diminished the sense of immediate danger. Once that external threat was slightly relieved, other frustrations just beneath the surface began to appear. The threat of famine became nearly as frightening as the threat of an enemy attack. Animosity between the “haves” and the “have-nots” became more acute, despite their cooperation in building the wall.
Why were some Jews selling their sons and daughters into slavery? (5:5)
Sometimes ancient peoples, having little property to mortgage, were forced to use family members as collateral for loans. If the loan wasn’t repaid, the creditor gained the pledged person as a slave for a period of time equivalent to the balance of the loan. This slavery wasn’t necessarily cruel, and such servants were not necessarily separated from their homes. But they were obligated to serve their new masters.
Why the accusation of charging … interest? (5:7)
Although borrowers could be charged interest on commercial loans, the Law of Moses prohibited charging the poor interest on loans (Ex 22:25–27; Lev 25:35–37; Dt 23:19–20; 24:10–13). God expected his people to help the poor by offering loans without interest.
Did Nehemiah put the banks out of business? (5:10–11)
There were no banks as we know them. There were, however, wealthy people who were making money at the expense of the poor during a time of economic crisis (famine; v. 3). Nehemiah insisted on two major changes during the economic crisis: (1) Creditors were no longer to take possession of a debtor’s collateral. (2) Creditors were to stop charging one percent, usually thought to be one percent per month, or 12 percent annually.
Why did everyone obey Nehemiah’s command without question? (5:12–13)
We are not told why the creditors obeyed; we are only told that they did. Perhaps they were ashamed that they had behaved with greed instead of mercy. Nehemiah’s words were persuasive because they were grounded in God’s law (Ex 22:25–27; Lev 25:35–43). The poor were in need of help, not loan sharks. Nehemiah reinforced their commitment to obey by summoning priests to hear these lenders take oaths to do what they said they would do.
Where did Nehemiah get his money? (5:14–18)
Nehemiah was probably quite wealthy when he came from Persia. In addition, he may have been able to use money in the treasury without exacting more tax. Also, he may have had other sources of revenue, such as subsidies from the Persian capital.
Why did Nehemiah feed all these people? (5:17)
By Persian custom, a governor like Nehemiah provided meals—elegant meals—to officials of his own government and to visiting dignitaries. Remarkably, Nehemiah did not follow the custom of financing this hospitality by taxing the people, but likely paid it out of his personal funds (vv. 14–15). His motivation was reverence for God (v. 15). He didn’t want to oppress people already burdened with heavy taxes.
Why was the letter unsealed? (6:5)
Official correspondence was written on papyrus or leather parchment, tied and sealed with clay. Clearly the contents of this unsealed letter were meant to be made known to the public; it was meant to menace Nehemiah and fuel rumors about Nehemiah’s intentions.
What sin was Shemaiah trying to get Nehemiah to commit? (6:13)
Shemaiah, who may have been a priest, tried to frighten Nehemiah and lure him into the temple, where only priests were permitted to go. Although the altar of asylum in the temple area was known as a place of refuge for those threatened with execution (Ex 21:14; 1Ki 1:50–51), the Law of Moses prohibited Nehemiah from entering the house of God (v. 10), that is, the temple itself (Nu 18:7). Nehemiah’s statement may also mean that it would have been a sin for him to cave in to threats rather than to trust God. Had he yielded to Shemaiah’s pressures, he would have lost the respect and support of the people who looked to him for leadership.
Who were these prophets? (6:14)
We know nothing at all of the prophet Noadiah, nor do we know who the rest of the prophets were. However, we can conclude that both political and religious pressures were brought to bear on Nehemiah. While Nehemiah proclaimed that God’s intention was for the people to finish the wall, other religious leaders were saying just the opposite.
Why were the surrounding nations afraid? (6:15–16)
The erection of the wall in such a short time was perceived as nothing short of a miracle. Neighboring nations recognized this unmistakable act of God as a sign that the Jews had God’s special favor. Potential enemies realized they would have to deal with more than Judah’s wall. They would have to deal with Judah’s God. They may also have feared some sort of retaliation since they had been so antagonistic toward Judah. Their loss of confidence may have been an answer to Nehemiah’s prayer in 4:4–5.
Why was Tobiah so opposed to the Jews? (6:17–18)
While Tobiah was well connected to the Jews, his power and wealth were rooted in his leadership over the Ammonites. He also thrived because of his relationship with Sanballat and the Samaritans. He used his Jewish connections to strengthen his position. He didn’t mind the Jews living in the area, but he didn’t want them to become independently powerful because that would diminish his own strength.
What would be gained by registering all the people? (7:5)
God accomplished several things by bringing the people together: Leadership shifted from the city rulers to the traditional heads of family clans. Key leaders were named to repopulate Jerusalem and restore its credibility as a capital city. The priesthood was cleansed of impurity. A new national identity was established. Funds were raised for the work. Ultimately, this census helped promote a great revival (chs. 8–10).
How does Nehemiah’s list compare to the one found in Ezra 2? (7:6–73)
Of 153 numbers, 29 numbers differ. Most of the discrepancies appear in the count of the laymen. Perhaps errors occurred in the process of copying subsequent manuscripts. Or perhaps the lists were created under slightly different circumstances; specifically, Ezra listed those who announced their intention to return to Judah, while Nehemiah listed those who actually arrived.
Was this the Mordecai written about in Esther? (7:7)
It is remotely possible that this Mordecai was Esther’s cousin (Est 2:5–7), but most scholars think this is a different man. See Were these the Nehemiah and Mordecai of the books of Nehemiah and Esther? (Ezr 2:2).
Did Nehemiah record this list or did he find it? (7:8–60)
Under the guidance of God, Nehemiah found the original genealogical record of the first returnees to Judah (vv. 5–6). This was very helpful because the list revealed where the original returnees settled within the land.
Who were the temple servants and the servants of Solomon? (7:46–60)
They were most likely not Jews. Some believe they were captives who had been put into temple or palace service by Solomon. Others think they were Canaanites enslaved by Solomon. They weren’t linked by genealogy to any of the clans of Israel. But in 11:3 they are included with the people who were living in the towns of Judah on their own property.
Why were these priests disqualified? (7:64)
Because they could not prove the purity of their family line. Those who served in the temple had to be able to prove their familial ancestry for the sake of the purity of the temple.
How would the Urim and Thummim have allowed them to eat the sacred food? (7:65)
The Urim and Thummim, used to discern the will of God, could have determined which priests were acceptable to God. However, the Urim and Thummim had been lost for many years. Ancient Jewish writings indicate that the Jews believed the Urim and Thummim would be found and restored to use only after the coming of the Messiah. See the article What were the Urim and Thummim? (Dt 33:8).
Why don’t the numbers in the list equal the total figure? (7:66)
Neither the numbers in Nehemiah’s list (31,089) nor the numbers in Ezra’s list (29,818) match the stated total (42,360). The number of women may account for the difference, but that would mean three times as many men returned as women. Others suggest the differences represent the number of children under 12 or the number of Jews from tribes other than Judah and Benjamin. Still others think the discrepancies are due to copyists’ errors. Since both Ezra and Nehemiah have the same grand total, that number is presumed to be accurate.
LINK (8:1–3) Ezra … read [the Law] aloud … and all the people listened attentively
See Deuteronomy 31:9–13 and 1 Timothy 4:13 for other instances of reading and listening to Scripture publicly.
Did Ezra read the entire Book of the Law of Moses? (8:1–3)
The Law, the first five books of the Bible, was far too much for Ezra to read aloud in approximately six hours. Ezra may have read from Deuteronomy, Moses’ summary of the Law, or perhaps he read selected passages that he felt the people most needed to hear. Since this reading continued for seven or eight days (v. 18), it may be that he did systematically read through the entire Law. Listening to Genesis through Deuteronomy in English only takes about 15 hours when read at a moderately slow pace. See How long would it take to publicly read the law? (Dt 31:11).
Why have such a marathon reading of the Book of the Law? (8:3)
The people apparently wanted this prolonged reading of the Scriptures. Only six days had passed since they had finished the wall, and they all shared a keen sense of being part of a miracle (6:16). Ezra had earlier taught them the Law (Ezr 7:10), but finishing the wall seemed to galvanize a new interest among them to discover what God expected of them. See the previous note.
Why were so many Levites required to teach the people? (8:7–8)
There are at least three possibilities: (1) Ezra read from the original Hebrew, and the Levites translated into Aramaic, the language more familiar to Jews who had just returned from Babylon. (2) Ezra read a verse and paused to allow the Levites to explain it. (3) The Levites arranged themselves in a circle around Ezra to repeat in unison, as a sort of public address system, the phrases he read.
Why were the people weeping? (8:9–11)
They were probably grief stricken to realize how they had failed God. They had not lived up to his holy expectations. But in a beautiful example of God’s grace, their leaders exhorted them to stop weeping—not because they weren’t sinful but because the joy of the LORD [was their] strength. They could delight in the joy of the Lord because he is a forgiving God, gracious and compassionate (9:17).
LINK (8:14) The Israelites were to live in temporary shelters
See Leviticus 23:39–43 for the origin of the Festival of Tabernacles (also called the Festival of Booths).
Why was the Festival of Tabernacles (Booths) neglected through the years? (8:17)
Perhaps because it had lost its significance during their years in exile. The festival was intended to remind those in the promised land what it had been like to live in the desert. In captivity, however, the Jews couldn’t celebrate the joy of living in their own land. Now they had come home and could once again celebrate. The ancient rabbis said, “He who has not seen Jerusalem during the Festival of Tabernacles [Booths] does not know what rejoicing means.”
Why confess the sins of their ancestors? (9:2)
The people of Israel did not see themselves as individuals sealed off from the community. They knew they needed to confess both their sins and the sins of their ancestors, because in addition to their own guilt, they had inherited the guilt of their ancestors’ covenant infidelity.
What was the purpose of this group prayer? (9:5–38)
After nearly a month of spiritual preparation, the Jews were ready to make a binding agreement before God (v. 38). This prayer was a summary of all the hours of Scriptural teaching they had received. It recounted their historic tendency to sin and God’s tendency to show mercy. This perspective was essential if they were to remain faithful to their promise to serve God.
What are the highest heavens? (9:6)
This particular phrase is probably best understood as, “You made the sky, even the heavens above the sky.” The construction expresses something extra that stresses the extent of God’s creative acts. In other words, “You not only made the sky we see but also the sky above the sky, which we don’t see.”
Why does God swear with an uplifted hand? (9:15)
This prayer describes God’s actions in distinctly human terms. The Lord used this expression himself (Ex 6:8) to show that his promise regarding the land was a formal vow, like a person raising his or her right hand to declare a solemn truth.
What does stiff-necked mean? (9:16)
Stubborn people who were unwilling to submit to God’s will were often compared to stubborn oxen or other animals that refused to be led by their master (Ex 32:9; Dt 10:16). Their stiff necks would not bend to the direction their master was trying to lead them. The expression also brought to mind rebellious children resisting the pull of a parent’s hand.
What was this pillar of cloud and pillar of fire? (9:19)
When the Israelites left Egypt, God led them by moving ahead of them in a pillar of cloud or pillar of fire (Ex 13:21–22). Throughout the 40 years of wandering in the desert, the pillar would begin moving to signal when God wanted the people to move (Ex 40:34–38). When they were to stay put, the pillar rested over, or even in, the tabernacle—the center of Israel’s worship (Lev 16:2; Nu 12:5). Thus, the people had constant visual evidence that God was with them. See Why did God appear in a pillar of fire and a pillar of cloud? (Ex 13:21–22).
What were the benefits of taking over existing cities? (9:25)
All the hard work of building homes and a city wall was done. Homes were already furnished, wells were already dug and farmland, olive groves and fruit trees were already productive.
Why did God keep rescuing the Israelites if he knew they would only turn away again? (9:26–31)
God rescues his people again and again because of his covenant with them. God’s grace toward his people comes from his own good pleasure and triumphs over his people’s faithlessness and disobedience.
Is this Spirit the same as the Holy Spirit in the New Testament? (9:30)
There is only one Spirit, and he is the same in both the Old and New Testaments. He is the third person of the Trinity, one with the Father and Son, fully God in every sense.
God the Spirit is eternal and unchanging (Ps 102:27; Mal 3:6; Ro 16:26; Heb 9:14; 13:8). However, his functions do change from time to time. The Old Testament tells us that the Holy Spirit took part in creation (Ge 1:2), and it describes the Spirit’s work in human hearts during that period (Ex 31:1–3; 1Ch 28:12). Sometimes he came on specific people, such as the judge-deliverers or the kings of Israel, enabling them to do great deeds (Jdg 6:34; 1Sa 16:13). The Holy Spirit also inspired prophets such as Moses, Isaiah and Jeremiah as they spoke and wrote the Scriptures (Nu 11:17; Isa 38:4; Jer 13:8).
When Jesus became human, the Holy Spirit took part in his conception, baptism, temptation, miracles, crucifixion and resurrection (Mt 1:18–20; 3:16; 4:1; 12:28; Ro 8:11; Heb 9:14). And while the Spirit continued to inspire the writers of the New Testament, other aspects of the Spirit’s work changed somewhat. The Spirit began to shine a bright light on Jesus so that people can understand that Jesus is the Son of God and the Savior of the world (Jn 15:26). And he works in the conversion of every Christian (Jn 3:5–6).
Today, the Spirit indwells believers, giving them an understanding of the Scriptures, shaping their character, renewing their mind, transforming them into the likeness of Christ, and distributing gifts to them to be used in service to others (Ro 8:9–11; 12:2; 1Co 6:19; 12:4–7; 2Co 3:18; Gal 5:22–23; 1Pe 4:10).
What kind of agreement did they bind themselves to? (9:38)
The binding agreement to which these leaders committed themselves is explained in 10:28–39. It was a solemn pledge to strictly obey God’s law, keep the Sabbath, bring offerings necessary to maintain the temple, and not intermarry with their pagan neighbors. Sadly, they eventually broke each of these vows.
Why did the leaders affix their seals to the agreement? (9:38)
The leaders wrote the covenant and sealed it as a sign of the force of the agreement. Once the document was sealed, it was protected from future tampering and assured of ongoing validity. In other words, this was a serious matter to those entering into the agreement.
Why did the people bind themselves with a curse and an oath? (10:29)
The oath signified a formal promise or a solemn agreement. With the curse, they invited God’s judgment if they did not keep their word.
LINK (10:30–31) We promise not to give our daughters
The promises made here were rooted in God’s commands given earlier (Ex 20:8–11; Lev 25:4; Dt 5:12–15; 7:3).
What were New Moon feasts? (10:33)
The New Moon was both a religious and a civil festival. It was celebrated at the beginning of each month and is often mentioned in the Old Testament along with the Sabbath (e.g., Isa 1:13–14). It was a day of celebration (Hos 2:11), rest (Am 8:5), increased offerings (Nu 28:11–15; Eze 45:17) and worship (Isa 66:23; Eze 46:1–7).
What did it mean to cast lots? (10:34)
Casting lots was widely practiced. The precise method that was used is unclear, but apparently sticks or marked pebbles were drawn from a receptacle into which they had been cast. See How did God work through such an arbitrary process? (Pr 18:18).
Why did they bring their firstborn sons to the priests? (10:36)
God wanted his people to make him their top priority. They needed to remember that everything, including themselves, belonged to God. To symbolize this fact, the law required that every firstborn be brought to God (Ex 22:29–30; 34:19). People brought their firstborn animals to the priests to be sacrificed. Parents offered these sacrifices in place of their firstborn sons and then took their sons back home. This law reminded them of how God had spared Israel’s firstborn sons during the Passover in Egypt (Ex 13:14–16). See How did they consecrate the firstborn males? (Ex 13:1–2).
Why did they have to draft people to live in Jerusalem? (11:1–2)
Seldom do people enjoy moving into insecure situations, especially when they have to leave an established home somewhere else. So the leaders took extra measures to ensure that Jerusalem would be repopulated. If the city was to regain its influence and the ability to defend itself, it had to thrive. It’s estimated this recruitment effort left Jerusalem with a population of 5,000 to 8,000 people. A total of 3,044 men is mentioned in verses 4–19.
Does this list tell us anything we need to know? (11:3–19)
These names may not seem significant to us, but it’s helpful to remember that most were chosen by lot. This meant they were selected not by blind luck but by the superintending providence of God (Pr 16:33). God brought a very particular blend of people into his holy city (vv. 1, 18), a mix of both personalities and roles—just as he does in churches and organizations today. The lessons from this list come more by example and implication than by specific principle.
Why did the king of Persia regulate the temple musicians? (11:23)
Unlike kings of other empires that sought to scatter or assimilate conquered peoples, the king of Persia had a political interest in preserving the religious life of those under his rule. This was done to maintain peace throughout the kingdom. The king’s orders in this case directed the Jews to follow their religious practices. This phrase may also imply that the king funded the support of these singers. See the article Why build a temple for a God you don’t worship? (Ezr 1:1–2).
Why was it important to list all these names? (12:1)
Nehemiah was not just leading a rebuilding expedition; he was attempting to lead the people in following the Lord. The priests and Levites were Israel’s direct link to God, and Nehemiah wanted to be sure the people remembered they had priests and Levites to minister for them.
Who was Darius the Persian? (12:22)
This was either Darius III Codomannus (336–331 BC) or Darius II Nothus (423–404 BC). The phrase Darius the Persian is used specifically to separate this individual from Darius the Mede, who was king when Daniel the prophet was thrown into the lions’ den.
What can we learn from the details of this dedication ceremony? (12:27–43)
When we work with God on any great endeavor, we’re not done until we celebrate and dedicate that work to God. Celebration involves the entire congregation and takes full advantage of music and ceremony to heighten the sense of joy and worship. Dedication reminds us of our dependence on God and invites him to guard the work accomplished with his help. Such a time often marks a fresh beginning for God’s people, a time during which they feel a renewed sense of purpose, identity, worth and security.
Why did the musicians settle together in villages? (12:29)
The musicians all worked at the temple in Jerusalem, so it was natural for them to want to live near their work. Furthermore, since the musicians were from the tribe of Levi, it was also expected that they would live together in the same community—just as the people of other tribes often did.
How did the priests and Levites purify themselves? (12:30)
While it’s not exactly clear what they did, purification rites typically included fasting, sexual abstinence and the washing of garments. These outward acts were to be accompanied by inward acts of self-examination, repentance and recommitment to God. See the article How did priests and Levites consecrate themselves? (1Ch 15:12).
What were the different gates used for? (12:37–39)
The names of the gates were typically associated with their function or geographic location. For example, the Water Gate was probably located where water came into the city. Identifying the exact location of all these gates continues to challenge Bible scholars and interpreters.
Why exclude outsiders? (13:1–3)
The Bible is filled with stern warnings about outsiders. This was not bigotry but caution. God knew that his people, because of human weakness, would be drawn toward the sinful behavior of others more than they would draw others to righteousness. Old Testament history bears this out: God’s people frequently fell into compromise with the world around them.
God’s plan, by contrast, was to choose a people for himself and set them apart in order to reach outsiders. He wanted his people to demonstrate to others the benefits of righteousness and fellowship with God. He wanted their example to attract neighboring nations to him. The great acts of God described in the Old Testament were for all the nations, not just Israel—his covenant with Abraham (Ge 12:2–3), the building of the temple (2Ch 6:32–33) and the promise of the Messiah (Isa 11:10).
Of course, God’s love for the world is spelled out in even more detail in the New Testament (Jn 3:16), including the command to believers to go and make disciples of all nations (Mt 28:19). God promises that heaven will be filled with the redeemed from every tribe and language and people and nation (Rev 5:9).
God still expects us to be wary in our relationships with unsaved people, taking care not to compromise his ethical standards (2Co 6:14–18). But while he wants us to maintain spiritual integrity and holiness, he also wants us to be in contact with “outsiders.” By doing so, our behavior may win them over (1Pe 3:1), and God may draw them to the Savior of the world (Jn 6:44).
What was the Book of Moses? (13:1)
This probably refers to the book of Deuteronomy (Jos 23:3–6). The passage that excludes the Ammonites and Moabites from entering the assembly of the Lord to the tenth generation is Deuteronomy 23:3–6.
Why provide Tobiah the Ammonite with a room in the temple courts? (13:4–5)
Tobiah remained well connected in Jerusalem despite Nehemiah’s conflict with him (6:17–19). When Nehemiah returned to Persia, Tobiah apparently used his influence over various nobles who owed him favors. He wheedled his way not just back into Jerusalem but into a large room in the very temple courts of God! Eliashib, the high priest (v. 28), was obviously part of this conspiracy; he may have been related to Tobiah by marriage.
Why was it wrong to provide Tobiah with a room in the temple courts? (13:7)
Tobiah had been one of Nehemiah’s fiercest opponents during the rebuilding of the wall of Jerusalem. In addition, Tobiah was not a priest or Levite involved in temple service. This disqualified him from special treatment, especially from living in the temple area.
What happened to their earlier vows to care for the temple? (13:10–11)
Although the people had made passionate promises to support and maintain the temple (10:32–39), in time they gradually forgot their good intentions. During Nehemiah’s absence, the leaders apparently lacked either the will or the ability to constantly challenge the Jews to be faithful stewards. After a while, the people and the Levites became more interested in establishing comfortable lifestyles for themselves than in providing for God’s house.
Why did Nehemiah ask God to remember him? (13:14, 22)
The Hebrew word for remember implies not only that God should recall what Nehemiah had done but also that he should intervene on Nehemiah’s behalf. Nehemiah was not demanding repayment for his good works, but he was making a humble plea for God’s mercy in light of his faithful and self-sacrificing service. Like Christians today, Nehemiah longed to one day hear God say, Well done, good and faithful servant! … Come and share your master’s happiness! (Mt 25:21). See What does it mean that God remembered Noah? (Ge 8:1).
Should Christians today observe the Sabbath? (13:15–22)
The rules of the Sabbath, which in Hebrew means “rest,” are based on two specific principles.
First, in the Ten Commandments (Ex 20:2–17), a sabbath rest on the seventh day of each week was patterned after the events of the creation story (Ge 2:1–3), which describes God ceasing from creative activity on the seventh day after bringing humankind into being. In that teaching, the Sabbath was a time for reflection on good things done and the enjoyment of important relationships. Second, when Moses repeated the Ten Commandments in Deuteronomy 5:6–21, he noted that the Israelites had recently been rescued from the bondage of slavery in Egypt. In that teaching the Sabbath was a celebration of freedom from an existence solely devoted to work.
For the Israelites, the Sabbath was both a rhythm of life bred into human understanding from the very beginning and a celebration of freedom from oppression. Jesus emphasized the former value of the Sabbath in his own teachings (Mk 2:23–28), while his followers focused on the latter value of the Sabbath—especially once they realized the great deliverance from the bondage of sin brought by Jesus’ death and resurrection (Ac 20:7; Rev 1:9–10). This understanding was amplified by the writer of Hebrews 4:1–11 as a forward-looking anticipation of the renewal of all things.
Even though the Bible makes it clear that Sabbath observance is not mandatory (Col 2:14, 16), the practices of both Jesus and the early Christian community testify to its enduring value in a believer’s spiritual life.
Why would a good leader treat people this way? (13:25–28)
It is easy to misinterpret Nehemiah’s actions as some sort of back-alley brawl. The word rebuked implies not only strong words but also a strong argument against the behavior of these men. When they had dedicated the wall, the people themselves had invited curses to come on them if they became disobedient (10:29). This beating was probably not life threatening so much as it was attention getting.
How did foreign women cause Solomon to sin? (13:26)
In disobedience to God, Solomon had initially used marriages with foreign princesses to strengthen political alliances. In time he married literally hundreds of foreign wives who enticed him to build altars and idols so they could worship as they had in their own lands. Eventually he even joined his wives in worshiping their foreign gods. For a summary of the sordid result, see What was Solomon’s real problem? (1Ki 11:1–4).
Why did Nehemiah drive the high priest’s grandson away? (13:28)
It was a sin for any Jew to marry a foreigner (Dt 7:3–4). But it was an even more serious offense for a high priest to do so, since marriage restrictions for high priests were quite stringent (Lev 21:14). Since a high priest’s son could eventually become high priest, this man’s sin removed him from consideration for the position. To make matters worse, he had married the daughter of Sanballat, Nehemiah’s enemy. This marriage could have given Sanballat direct access to the highest religious official in Judah. By unlawfully marrying a foreigner, this man had demonstrated that he was unfit for spiritual leadership.