Introduction to

Nehemiah

The book of Nehemiah, along with its companion Ezra, comes from the time of the return from exile in Babylon and vividly narrates the obstacles and opposition the Jews encountered when they rebuilt the walls of Jerusalem and eventually made the city habitable and secure. Ezra and later Nehemiah led the restoration and rebuilding not only of the broken city but also the broken people. Their roles were different, but we should not exaggerate the difference. Ezra, although primarily a teacher, had clear ideas about the constitution of the returned community; and Nehemiah, while primarily an administrator, had a vital spiritual life. The books of Ezra and Nehemiah are both concerned with the interplay of the public and the personal and the inextricable link of the material and the spiritual.

Author and Date

See Introduction to Ezra: Author. The Hebrew Bible considers Ezra and Nehemiah as one book, which makes it probable that the author/editor is the same person for both. If we adopt the chronology of Ezra preceding Nehemiah, it is possible that Ezra himself composed much of both books. A date of composition during or shortly after the latter part of the reign of Darius II (423–404 BC) is likely.

Historical Setting

Thirteen years have passed since Ezra’s return to Jerusalem, and all is not well there. Artaxerxes I of Persia (465–424 BC) sends Nehemiah, his cupbearer, to Jerusalem in 445 BC as governor until 434 or 433 BC. The 13-year gap between Ezra’s coming and the exposition of the Torah in Neh 8 is a problem only if we assume that Ezra did nothing during these years (see Introduction to Ezra). The later chapters of Ezra show him vigorously pressing forward with reforms, and it is reasonable to suppose that here, as elsewhere in Scripture, the history is selective and highlights theological issues. The prophet Malachi may have been active around this time, since Nehemiah addresses some of the abuses that Malachi condemns.

Genre

Like Ezra, the book of Nehemiah has been compiled from a number of sources, public and private. Again there are letters, edicts, and lists but also the personal stories of Nehemiah (1:1—7:73; 8:1—10:39; 12:27–43; 13:4–31), which are fuller and more vivid than the stories of Ezra (Ezra 7:1–10, 27–28; 8:15—10:17). These stories are an important part of the developing events and help establish the significance of those events. Some argue that the stories originally formed part of Nehemiah’s report to the Persian king and that the book of Nehemiah adapts them for a wider audience. That may be so, but it is impossible to prove. The way that the narrative is combined with lists and accounts of the work is evidence of both historical accuracy and personal involvement. The earlier part of the book (chs. 1–6) is concerned mainly with rebuilding the walls; the second part (chs. 7–13), with reforming worship and organizing community life under the impetus of the public reading and exposition of the Torah.

Leading Themes

Nehemiah is a gifted storyteller. Nevertheless, his main object is more than telling stories. He wrestles with great themes that run through many parts of Scripture—themes he experiences and expounds with great intensity. Unsurprisingly, the emphases of the books of Ezra and Nehemiah overlap. Nehemiah comes to us first as a man of prayer before we see him in action as a gifted administrator and leader. All he does is driven by loyalty to the God of the covenant. He is passionate about the rebuilding of Jerusalem and the establishment of God’s people in the land, including a resumption of community life and worship.

The Doctrine of God

Since the Bible is God’s book about God and from God, any biblical book will focus on God even when he is peripherally mentioned in the text. As in Ezra (e.g., Ezra 1:2; 5:12; 6:9), the “God of heaven” (Neh 1:5; 2:4, 20) shows his universal sovereignty. The use of this title in the book of Nehemiah implies polemic since this was the title of the Persian god Ahura-Mazda; but for Nehemiah, “You alone are the LORD” (9:6). While the distant province of Yehud (Judah) may seem insignificant in Susa, Judah is the city of the great God of heaven. Thus, while what Nehemiah does in Susa can seem insignificant, he sees what he is doing as continuous with the great days of Moses. In 1:8–9, Nehemiah refers to Lev 26:33 and Deut 30:4 about how disobedience would lead to exile, but he also echoes Jer 29:14 about how the Lord would bring the people back. Later in the book we are reminded that the Lord is the God of the covenant who keeps his promises (9:7–8). God is holy, and the first thing Nehemiah does in the book is confess his own sin and the people’s sin (1:4–7). God is a forgiving God (9:16–19). These are some of the great truths running through Nehemiah, but Nehemiah does not hold or present them with cold detachment. Nehemiah “delight[s] in revering [God’s] name” (1:11), acknowledges God’s goodness (2:8, 18), and confesses God’s holiness (9:14). All through the book Nehemiah is passionate for the honor of God’s name and the welfare of God’s people.

The Supremacy of Scripture

At the heart of the book’s story is the mass public gathering to hear the Torah read and expounded. Ezra leads it, but Nehemiah joins with him in encouraging the people to respond (8:9–11). Also, as in Ezra, the book frequently refers to earlier Scripture, including references to Abraham (9:7–8) and Moses (1:7; 8:1). The exodus is described in 9:9–25 in a way that resembles Psalms and the Prophetic Books.

The History of Salvation

The events recorded in the books of Ezra and Nehemiah span more than a century. Both books single out events that shed light on God’s ongoing purposes. The actions of the two reformers intertwine in chs. 8–10. The lists in 12:1–26 serve as a bridge between the two phases of the reform (see especially 12:26), and the expression “in the days of Zerubbabel [important in the book of Ezra] and of Nehemiah” (12:47) perceives the events of both books as part of the same stage in God’s purpose. Moreover, at every stage of the return, God works through the Persian kings as his agents and assists his people against all obstacles.

The Importance of Prayer

The narrative underlines the importance of prayer. The story opens with prayer in Susa (1:4) and ends with prayer in Jerusalem (13:31). There is the great prayer of thanksgiving and adoration in 9:5–36, and Nehemiah frequently prays. The emphasis on God’s overruling providence leads not to complacency but to fervent prayer.

The Nature of Leadership

Nehemiah emerges as a vigorous and visionary leader. He is a man of integrity and honesty and does not, e.g., conceal his own participation in money-lending when that becomes a problem. He is courageous and faces enemies boldly. He sacrifices a comfortable position at the Persian court to face unknown difficulties and dangers.

The Provisional Nature of the Work

The book ends not with a great flourish but with a renewed call for faithfulness (13:21–29) and a heartfelt prayer for God’s help. Before the end of Nehemiah’s service, initial enthusiasm is running out, leading to lapses into past ungodly practices. Until the kingdom is consummated, there will always be the need for faith, obedience, and daily dependence on the Lord’s help.

The Portrait of Nehemiah in the Book

Nehemiah comes across more vividly than Ezra. We should not rigidly distinguish between Ezra the spiritual leader and Nehemiah the political leader because each is prominent in both spheres. Yet Nehemiah, although a lay figure, is involved in projects of building and spiritual reformation usually associated with kings and prophets. Like Hezekiah and Josiah, he rebuilds and repairs the city and calls the people to return to the celebration of the great festivals that commemorate aspects of Israel’s relationship with its covenant Lord.

Nehemiah is not strictly a prophet, but the book opens with the phrase “The words of Nehemiah,” analogous to introductions in the Prophetic Books (e.g., Jer 1:1; Amos 1:1). His words often are prophetic (e.g., 2:12, 17–18), and false prophets harass him (6:10–14) as they do the great prophets. Neither is Nehemiah a priest, but he is thoroughly involved in the renewal of priests and Levites (chs. 7–13). He is not a perfect figure, and we are not invited to admire or imitate him in every respect—e.g., beating people and pulling out their hair (13:25)! We are not Nehemiah, but Nehemiah’s God is our God; and we, like Nehemiah, are servants. Thus, we can see in the struggles he faced and the reforms he carried out a voice for our own day. Ezra and Nehemiah acted to restore Israel’s covenant relationship with the Lord: they confessed their sin of turning from the Lord in disobedience; they restored the Torah at the heart of the nation’s life; and they carried out the necessary restoration to allow the kind of settled life and security where progress could be made.

Relevance

• It is important to be rooted in the story of God’s past dealings without living in the past and pining for a mythical golden age. The hard grind of recovery and reform is calculated to bring out strong faith.

• We must emphasize the gospel’s uniqueness and confront spiritual and moral compromise.

• Prayer is the link between balancing God’s sovereignty with the need for action.

• In our day we will never complete the work, because God begins and finishes that for his glory.

Outline

I. The Return of Nehemiah and the Rebuilding of the Walls of Jerusalem (1:1—7:3)

A. Nehemiah’s Prayer (1:1–11)

B. Artaxerxes Sends Nehemiah to Jerusalem (2:1–10)

C. Nehemiah Inspects Jerusalem’s Walls (2:11–20)

D. Builders of the Wall (3:1–32)

E. Opposition to the Rebuilding (4:1–23)

F. Nehemiah Helps the Poor (5:1–19)

G. Further Opposition to the Rebuilding (6:1–15)

H. Opposition to the Completed Wall (6:16—7:3)

II. The List of the Exiles Who Returned (7:4–73a)

III. Ezra Reads the Law (7:73b—8:18)

IV. The Israelites Confess Their Sins (9:1–37)

V. The Agreement of the People (9:38—10:39)

VI. The New Residents of Jerusalem (11:1–36)

VII. Priests and Levites (12:1–26)

VIII. Dedication of the Wall of Jerusalem (12:27–47)

IX. Nehemiah’s Final Reforms (13:1–31)