Neh 7:1

Neh 7: “Nehemiah not only directed the rebuilding of the wall of Jerusalem; he also set out to rebuild the nation and to strengthen its morality. His work does not cease with the building, but he was careful to follow up with regulations that were calculated to help the development of the nation. How important that example! So he [1] set out security regulations: vv 1-4. [2] The population problem considered: vv 5-73.

“Nehemiah undertook his labours on behalf of Yahweh. He recognised the importance of determining who were the true seed of Israel, for it was to this end that careful genealogies were kept. How otherwise would it be established that Jesus was of the lineage of David? So he set out the register of those who had come from Babylon with Zerubbabel. Nehemiah used it as a basis of comparison for the census he plans to undertake. We might spend less time reading such a chapter, or avoid the difficult names, but we should remember that if our name were included, how delighted we would be to have everyone read the chapter!” (GEM).

AFTER THE WALL HAD BEEN REBUILT AND I HAD SET THE DOORS IN PLACE, THE GATEKEEPERS AND THE SINGERS AND THE LEVITES WERE APPOINTED: Having finished the walls Nehemiah took steps to insure that the city would remain secure by appointing guards; now temple worship could flourish. The gatekeepers usually guarded the temple entrance, but Nehemiah posted them at the city gates because of the imminent danger there.

Neh 7:2

MY BROTHER HANANI, ALONG WITH HANANIAH…: Or possibly, “Hanani, that is, Hananiah” — being two names for the same person.

HE WAS A MAN OF INTEGRITY: Examples of faithfulness in service: Samuel (1Sa 3:20); David (1Sa 22:14); the temple overseers (2Ki 12:15); the workers (2Ch 34:12); Hananiah (Neh 7:2); Abraham (Neh 9:8); the treasurers (Neh 13:13); Daniel (Dan 6:4); Timothy (1Co 4:17); Epaphras (Col 1:7); Tychicus (Col 4:7); Onesimus (Col 4:9); Paul (1Ti 1:12); Moses (Heb 3:2,5); Gaius (3Jo 1:5); Jesus Christ (Rev 1:5); Antipas (Rev 2:13).

Cp Luk 16:10; 2Ch 31:12.

Neh 7:3

THE GATES OF JERUSALEM ARE NOT TO BE OPENED UNTIL THE SUN IS HOT. WHILE THE GATEKEEPERS ARE STILL ON DUTY, HAVE THEM SHUT THE DOORS AND BAR THEM: To minimize the threat of potential invaders, Nehemiah ordered that the gates of Jerusalem be open only during the busiest hours of the day.

Neh 7:4

BUT THERE WERE FEW PEOPLE IN IT: Many of the builders had been “commuters”! People had not been living in Jerusalem because it was vulnerable to attack; the small population rendered it more vulnerable than it would have been with the city full of people. Nehemiah later proposed a plan that would increase the population and consequently the security of Jerusalem (Neh 11:1,2).

Neh 7:5

Vv 5-73: The record of those who returned. This is not a list of the people who accompanied Nehemiah to Jerusalem in 444 BC, but a record of those who returned with Sheshbazzar (Zerubbabel) and Jeshua in 537 BC (v 7). It is almost identical to the list in Ezra 2.

Why did Nehemiah repeat this list? Apparently he wanted to encourage the Jews to move into Jerusalem (cp Neh 11:1,2), this being one of the goals of the return. To determine who were pure-blooded Israelites, he did some research and uncovered this list. He then used it as the basis for his plan (cf Neh 11:1-24).

The repetition of this list also confirms God’s faithfulness in preserving His chosen people, and God’s loyal love in bringing them back into the land that He promised to give their ancestors. It is a second witness to His faithfulness and love, the first list being the first witness. (The Nehemiah of v 7 is therefore not Nehemiah the wall-builder: cf Ezra 2:2.)

The total number who returned was 49,942 (vv 66,67; Ezra 2:64,65). However the sum of the individuals the writer mentioned in this chapter is 31,089 (and 29,818 in Ezra 2).

Vv 5-38: The register of returned exiles (25,406).

THE FIRST TO RETURN: That is, with Zerubbabel (Ezr 2:1).

Neh 7:39

Vv 39-42: The register of the priests (4,289).

Neh 7:43

Vv 43-45: The register of the Levites (360).

Neh 7:46

Vv 46-56: The register of the temple servants (392) (see v 60).

TEMPLE SERVANTS: Or “Nethinim” (AV). They are said specifically to be those “whom David and the princes had appointed for the service of the Levites” (Ezr 8:20), thus indicating both their realm of activity and their historical origin. In most of the occurrences they are listed with and after the Levites (cf 1Ch 9:2; Ezr 7:7; Neh 7:73). Because of this reference to the activity of David and their being joined with Solomon’s servants (Ezr 2:58; Neh 7:60; cf 1Ki 9:21) and the foreign names that they bear, it has been thought that they were foreigners, mostly captives of war, put into this service. For example, Mehunim (Ezr 2:50; Neh 7:52) may refer to those overcome by Uzziah (2Ch 26:7). Nephusim (Ezr 2:50; Neh 7:52) may refer to the Hagarite clan of Naphish (Gen 25:15; 1Ch 5:19). Because of the similarity of duty, some have sought their background in the Gibeonites, “hewers of wood and drawers of water for the house of my God” (Jos 9:23,27) and also in the Midianites (Num 31:30,47). The correlation is probably no more than that of similarity of service, not direct relationship. Whatever may be the roots of their origin, they were treated as part of the people of God, at least as proselytes (Neh 10:28…). They are mentioned by name in the OT in post-Exilic times. From Babylon 612 returned, 392 with Zerubbabel (Ezr 2:58: Neh 7:60) a count which includes “the children of Solomon’s servants”) and 220 with Ezra (Ezr 8:20) as “ministers for the house of our God” from the place Casiphia (Ezr 8:17) “in the seventh year of Artaxerxes the king (Ezr 7:7). Like other sacred ministers, they were exempted from taxation (Ezr 7:24).

Neh 7:57

Vv 57-60: The sons of Solomon’s servants. These appear to be a subset of all the “temple servants” (vv 46-56), and the total of both classes seems to have been 392 (v 60).

Neh 7:61

Vv 61-64: Priests with unproven descent (642).

Neh 7:65

THE GOVERNOR: “Tirshatha” in KJV. Lit “the fear, or reverence”. A title given to Zerubbabel (Ezr 2:63), and now to Nehemiah.

THE SACRED FOOD: “The most holy food” (RSV). That is, the tithes for the priests (Neh 10:32-39).

UNTIL THERE SHOULD BE A PRIEST MINISTERING WITH THE URIM AND THUMMIM: That is, until a definitive answer from Yahweh could be obtained, as to the lineage of all the priests. For Urim and Thummim, see Lev 8:8; Num 27:21; 1Sa 14:41; 23:3; 30:7; 2Sa 2:1.

Neh 7:66

THE WHOLE COMPANY NUMBERED 42,360: A reconciliation of Ezra’s numbers (Ezr 2:64) with Nehemiah’s numbers (Neh 7:66): * The totals in Ezra: Men of Israel: 24,144; priests: 4,289; Levites, singers, etc: 341; temple servants 392; men of unproven origin: 652. Total of 29,818. * The totals in Nehemiah: 25,406 (vv 5-38) + 4,289 (vv 39-42) + 360 (vv 43-45) + 392 (vv 46-60) + 642 (vv 61,62) = 31,089. * Ezra: 29,818 (from Ezr 2), plus 1,765 (others, in Neh) = 31,583. * Nehemiah: 31,089 (from totals of Neh 7), plus 494 (others, in Ezr) = 31,583. * The 31,583, plus 10,777 (possibly from other ten tribes) = 42,360 (the total congregation: cp Ezr 2:64 and Neh 7:66).

Neh 7:67

Vv 67-69: Other statistics of the assembly.

Neh 7:70

Vv 70-73: Gifts to the priests.

THE GOVERNOR: The “Tirshatha”, who was Nehemiah himself (Neh 8:9; 10:1).

1,000 DRACHMAS: “The equivalent of between £10000 and £20000 in modern terms — not an insignificant amount” (PC).

Neh 7:73

WHEN THE SEVENTH MONTH CAME AND THE ISRAELITES HAD SETTLED IN THEIR TOWNS: The month Tishri in the year 537 BC — the year in which the returned exiles just named gathered in Jerusalem to offer sacrifices and to celebrate the Feast of Tabernacles (cf Ezra 3). It could hardly be the “seventh month” in the year the walls were completed (444 BC) since the people were in Jerusalem on the first day of that seventh month (Neh 8:2), not in their various towns. Therefore, this v 73b should be appended to the end of the Neh 7 list (as it is in the KJV) — not made the first phrase of Neh 8 (as the NIV does).

“Nehemiah appears to be reminding the reader of that great gathering with the hopes that a comparison will be made with the gathering recorded in Neh 8” (Laney).

Neh 8:1

Neh 8-10: A model for the development of a community of believers: (a) the reading of Scripture (Neh 8); (b) the act of prayer (Neh 9), and (c) a community-wide commitment (Neh 10).

Other instances in Israel’s history of a spiritual awakening, followed by a renewal of covenant (cf Exo 34; Josh 24; 2Ki 18; 22; 23; Ezra 10:12-14).

Neh 8: The fact that Nehemiah did not move back to Susa when he finished the wall and secured the city shows that his concern was not primarily those projects. The larger goal of reestablishing the Jews in the land to which God had told them to return following the exile was his primary objective (cf Isa 48:20; Jer 50:8; 51:6). He wanted to see God’s will done. He put God’s interests before his own.

The Mosaic Law specified that once every seven years the people of Israel were to assemble and listen to the reading of the Law. This was to take place during the Feast of Tabernacles (Deut 31:10-13). This occasion provided an opportunity for the people to renew their commitment to Yahweh and His Law. Such covenant renewal ceremonies had taken place earlier in Israel’s history (eg, Josh 8:30-35; 24:1-27; etc).

Vv 1-8: “This ceremony reflects the form of Israelite worship that had developed in exile. Almost the same elements that characterized the synagogue services begun then appear here. The people assembled, there was a request for the reading of the Torah, someone opened the scroll, and the people stood. Then someone (Ezra) offered praise, the people responded, and they received instruction (a sermon). Finally the law was read, an oral explanation and exhortation followed, and the people departed for a fellowship meal” (Williamson).

AS ONE MAN: Typ the Christ-man in unity (1Co 12).

THE WATER GATE: This gate was on the east side of the city of David, and it was near the Gihon Spring.

EZRA: Called “the scribe” here, and “the priest” in v 2. Nehemiah had not mentioned Ezra earlier in this book. However, now we learn that he was still active in Jerusalem as a contemporary and fellow leader of the restoration community along with Nehemiah, although he must have been quite elderly by this time. As the most important scribe in Israel at this time, as well as a priest, he led the people by reading the covenant to them (v 3). (Notice that Eliashib the High Priest — Neh 3:1 — is not mentioned; it seems as though Ezra has taken his place.)

THE BOOK OF THE LAW: Scholars have suggested that this term refers to the legal material in the Pentateuch, or the “priestly code” (ie, Leviticus), or the Deuteronomic laws, or the entire Pentateuch (also called the Torah). Which of these is meant here is uncertain.

Neh 8:2

THE FIRST DAY OF THE SEVENTH MONTH: The day on which the Israelites were to observe the Feast of Trumpets (Lev 23:24). The priests blew trumpets to assemble the people, to announce God’s working among them, and to signal preparation for the Day of Atonement, which followed on the tenth of the month (Lev 23:27).

Neh 8:3

FROM DAYBREAK TILL NOON: At least 3 or 4 hours, indicating real interest in the study of God’s Word (cp v 8).

AND OTHERS WHO COULD UNDERSTAND: The assembly (v 2) or congregation or “ecclesia” consists only of those who can “understand”! There is no such thing as “ignorant” belief or obedience.

THE BOOK OF THE LAW: Cp v 1.

Neh 8:5

THE PEOPLE ALL STOOD UP: Great reverence for the Word of God: cp Job 29:8; 1Ki 8:14.

Neh 8:6

ALL THE PEOPLE LIFTED THEIR HANDS: The lifting up of the hands accompanied the offering of incense and the evening sacrifice, and denoted prayer (Psa 134:2; 141:2; Lam 3:41; cp 1Ti 2:8; Rev 5:8; 8:3,4).

THEN THEY BOWED DOWN: Sym humility before a master (Gen 24:26; Exo 4:31; 12:27; 2Ch 20:18; 29:30); the posture of slaves when greeting their lord. God is exalted when man is abased.

Neh 8:7

An active ecclesial ministry — making use of all who can help. Not relying on a few. Community involvement.

Neh 8:8

THEY READ FROM THE BOOK OF THE LAW OF GOD, MAKING IT CLEAR AND GIVING THE MEANING SO THAT THE PEOPLE COULD UNDERSTAND WHAT WAS BEING SAID: Reading is exposition and exhortation: “Be diligent in these matters; give yourself wholly to them, so that everyone may see your progress. Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers” (1Ti 4:15,16). The exposition of Scripture taught the Israelites God’s will, convicted them of their shortcomings, corrected their conduct, and fitted them for righteous living (2Ti 3:16).

“Therein is the perfection of reading. It is probably true that Ezra interjected comments here and there to emphasize or make clear the meaning of the word, but we can be sure that much of the object was attained simply by good reading by men who believed what they read. The effect was something that Jerusalem had not seen for many a long day — the whole congregation wept before the Lord and were comforted by the priests. The word of God was alive that day” (YSL).

MAKING IT CLEAR: Or, as NIV, “translating it”. “Not only did the leaders read the Word of God, they also translated it from the Hebrew language into Aramaic, the common language of the Persian Empire. Some of the Jews present did not know Hebrew (Neh 13:24), having grown up in Babylon and elsewhere — away from Jews who maintained fluency in the Hebrew language.

“The written translation of the Hebrew Bible into Aramaic, with comments added, was the Targum (lit, ‘translation’). The Apostle Paul referred to himself as a Hebrew (Phi 3:5). He meant that he was a Jew who could read the Jewish Bible in the original Hebrew language, not just in Aramaic” (Const).

Neh 8:9

THIS DAY IS SACRED TO THE LORD YOUR GOD: It was the first day of the seventh month (Neh 8:2) — the day of the blowing of trumpets (Lev 23:24).

FOR ALL THE PEOPLE HAD BEEN WEEPING AS THEY LISTENED TO THE WORDS OF THE LAW: a deep conviction of sinfulness (cp Luk 18:9-14).

Neh 8:10

CHOICE FOOD AND SWEET DRINKS: The KJV has “eat the fat”, but since the Law forbade eating fat, Nehemiah probably meant simply that the people should eat rich food and drink sweet beverages, which would be appropriate at such a joyous feast.

SEND SOME TO THOSE WHO HAVE NOTHING PREPARED: Those who wept because they had not kept the law (v 9) now rejoiced because they understood it! The Law specified that the Feast of Trumpets was to be a joyous occasion. They are encouraged to share, in liberality: cp Acts 4:37 with Acts 5:14; see Mal 3:10. “Freely you have received, freely give” (Mat 10:8).

THE JOY OF THE LORD IS YOUR STRENGTH: “Perhaps what we should pray for most is to be taught how to enjoy God, for this is the foundation of all constructive life, and by nature we are so woefully lacking in even the realization of its existence. By nature we are coarse and ignorant and animal and worldly, and we naturally seek our ‘joy’ in coarse and ignorant and animal and worldly things. To give the name ‘joy’ to such is a desecration of the word. Joy must be the root of all action, not its goal. Joy must come first, flooding in upon us by the realization of the beauty and glory and love of God. The contemplation of beauty is a joyful thing. The personal, active, communing contemplation of the highest, fullest, love-radiating beauty is the most intense joy possible… Let us use that strength to the utmost” (GVG).

Neh 8:12

WITH GREAT JOY: “When the LORD brought back the captives to Zion, we were like men who dreamed. Our mouths were filled with laughter, our tongues with songs of joy. Then it was said among the nations, ‘The LORD has done great things for them.’ The LORD has done great things for us, and we are filled with joy” (Psa 126:1-3).

Neh 8:13

The power of God’s word, once established on the heart’s fleshly tablets, can move mortal men to do what under ordinary circumstances would have been unthinkable.

Neh 8:14

THE ISRAELITES WERE TO LIVE IN BOOTHS: “Since Jerusalem had been destroyed by the Babylonians and the passage of time — so that the temple and the walls of the city were destroyed — it may be assumed that the houses were also damaged. However the people were willing to suffer the privations of living in booths because of the requirements of the law. Maybe they might have reasoned that they were suffering enough having to rebuild their houses, and so observing the feast of tabernacles would not matter that year. But no, they still kept the feast. How do we feel when life is not going as smooth as we would like it? Do things of the gospel take second place? When time is short do we miss the readings, for example?” (PF).

Neh 8:15

The Feast of Tabernacles (Lev 23) was a time of separation, rejoicing in the remembrance of deliverance, and rededication. This was a happy celebration that looked back to the Israelites’ years of wandering in the wilderness when they lived in booths that they made out of branches. It also looked forward to their entrance into and permanent residence in the Promised Land. Consequently it would have had special significance for the returned exiles who now again had entered into the Promised Land after being absent from it for years. They had come through a kind of wilderness experience themselves. They even had to travel through a literal wilderness to get back to their land.

Nehemiah did not record whether the people also observed the Day of Atonement that fell on the tenth of the same month. Probably they did since they were restoring the other Israelite institutions. Perhaps he passed over mentioning it because the Day of Atonement was a sad day in the Jewish year. It was the only fast of Israel’s festivals wherein the people afflicted themselves in repentance for their sins (this seems to be reflected, generally, in v 9). Nehemiah seems to have wanted — in this chapter, and in the whole book — to emphasize the positive aspects of the restoration, namely God’s faithfulness and the people’s joy.

WILD OLIVE: The KJV has “pine branches”, which is certainly incorrect.

Neh 8:16

BOOTHS ON THEIR OWN ROOFS: Such roofs in the ANE were flat, and often used for sleeping and resting; the roofs were a center of social life (cp Deu 22:8; 2Sa 11:2; Jer 19:13; 32:29).

Neh 8:18

ON THE EIGHT DAY, IN ACCORDANCE WITH THE REGULATION, THERE WAS AN ASSEMBLY: No regular work would be permitted (Num 29:35-39). Full attention would be required for the occasion.

Neh 9:1

Vv 1-3: Note the progression: (1) self-denial; (2) recognition of unworthiness; (3) great humility; (4) separation; (5) remorse; (6) repentance; (7) study and reflection; and finally — in v 38 — (8) dedication.

THE TWENTY-FOURTH DAY OF THE SAME MONTH: Two days after the solemn assembly (Neh 8:18) the people were still mourning over their sins — this was a genuine spiritual revival!

“These first 3 vv represent what we would see as an extreme reaction, and yet it was clearly what was needed. Do we have a great enough awareness of the enormity of our sins? If we do, then we can also appreciate more fully the grace and mercy of God. How can we love God if we are not aware of the greatness of his salvation?” (PC).

Neh 9:3

CONFESSION: After hearing Lev 26:40-42.

Neh 9:4

WITH LOUD VOICES: In order to be heard by the whole assembly, but also indicative of great fervor.

Neh 9:5

Vv 5-38: The prayer of praise. The prayer is intended to instruct the readers. It gives us a survey of the history of Israel with emphasis on certain events in the life of the Covenant People. This approach is comparable to that of Psa 78; 105; 106; 135; 136. It is especially helpful to read this prayer through the eyes of the returned exiles. They had experienced many of the same things their forefathers had. We too can identify with their appreciation of God’s grace since we have seen these things in God’s dealings with us.

STAND UP: They had been prostrating themselves because of their sins.

BLESSED BE YOUR GLORIOUS NAME…: Add before this, “And Ezra said” (RSV; from LXX).

Neh 9:7

Vv 7,8: Abraham: divine selection and kindness.

Neh 9:8

YOU FOUND HIS HEART FAITHFUL: Examples of faithfulness in service: Samuel (1Sa 3:20); David (1Sa 22:14); the temple overseers (2Ki 12:15); the workers (2Ch 34:12); Hananiah (Neh 7:2); Abraham (Neh 9:8); the treasurers (Neh 13:13); Daniel (Dan 6:4); Timothy (1Co 4:17); Epaphras (Col 1:7); Tychicus (Col 4:7); Onesimus (Col 4:9); Paul (1Ti 1:12); Moses (Heb 3:2,5); Gaius (3Jo 1:5); Jesus Christ (Rev 1:5); Antipas (Rev 2:13).

Cp Luk 16:10; 2Ch 31:12.

TO GIVE TO HIS DESCENDANTS THE LAND…: Promise to the natural descendants of Abraham: Gen 15:13-16. NOT the fulfillment of the promise to Abraham individually (cp Heb 11:13; Gal 3:17,18; Acts 7:5).

Neh 9:9

Vv 9-11: Deliverance from Egypt: divine mercy.

Neh 9:12

V 12: Wilderness guidance: divine care: cp Psa 78:52; 80:1.

Neh 9:13

Vv 13,14: Theophanies: divine instruction.

Neh 9:15

V 15: Food and water: divine provision.

Neh 9:16

Vv 16-31: Forgiveness and blessing, despite perversity and insolence.

Neh 9:23

Neh 9:23

AS NUMEROUS AS THE STARS IN THE SKY: Sym Israel: Gen 26:4; Exo 32:13; Deu 1:10; 10:22; 28:62.

Neh 9:26

BUT THEY WERE DISOBEDIENT AND REBELLED AGAINST YOU: Cp Pro 30:8,9: “Give me [not] riches, but give me only my daily bread. Otherwise, I may have too much and disown you and say, ‘Who is the LORD?’ “

Neh 9:27

Vv 27-31: Saviours sent: God’s abounding compassion.

Neh 9:29

STIFF-NECKED: Suggests a beast of burden who draws back and refuses to accept yoke, or go forth with burden.

Neh 9:32

Vv 32-37: Ezra’s plea to God. The returned Jews then called on God to remember their sufferings in exile (v 32). They acknowledged that the exile was a consequence of their disobedience to God’s Word (vv 33,34). Even in exile most of the Israelites had not returned to God (v 35). Consequently much of the Jewish nation was still in bondage to its Persian rulers (vv 36.37). Nonetheless now they, the faithful remnant of returnees, were ready to make a formal commitment to obey Yahweh again (v 38).

AWESOME: Heb “yare” — to be feared or reverenced. “Terrible” in KJV.

KINGS OF ASSYRIA: Menachem and Pekah suffered at the hands of Pul and Tiglathpileser; Hoshea became vassal to Shalmaneser: 2Ki 15.

Neh 9:38

WE ARE MAKING A BINDING COVENANT: Lit, “cutting a covenant” (cp Gen 15:9,10; Jer 34:19). The covenant is explained and outlined in detail in Neh 10.

Ezr 8:17

IDDO: Iddo, it appears, was the grandfather of the prophet Zechariah, being the father of Berechiah.

THE TEMPLE SERVANTS: Or “Nethinim” (AV). They are said specifically to be those “whom David and the princes had appointed for the service of the Levites” (Ezr 8:20), thus indicating both their realm of activity and their historical origin. In most of the occurrences they are listed with and after the Levites (cf 1Ch 9:2; Ezr 7:7; Neh 7:73). Because of this reference to the activity of David and their being joined with Solomon’s servants (Ezr 2:58; Neh 7:60; cf 1Ki 9:21) and the foreign names that they bear, it has been thought that they were foreigners, mostly captives of war, put into this service. For example, Mehunim (Ezr 2:50; Neh 7:52) may refer to those overcome by Uzziah (2Ch 26:7). Nephusim (Ezr 2:50; Neh 7:52) may refer to the Hagarite clan of Naphish (Gen 25:15; 1Ch 5:19). Because of the similarity of duty, some have sought their background in the Gibeonites, “hewers of wood and drawers of water for the house of my God” (Jos 9:23,27) and also in the Midianites (Num 31:30,47). The correlation is probably no more than that of similarity of service, not direct relationship. Whatever may be the roots of their origin, they were treated as part of the people of God, at least as proselytes (Neh 10:28…). They are mentioned by name in the OT in post-Exilic times. From Babylon 612 returned, 392 with Zerubbabel (Ezr 2:58: Neh 7:60) a count which includes “the children of Solomon’s servants”) and 220 with Ezra (Ezr 8:20) as “ministers for the house of our God” from the place Casiphia (Ezr 8:17) “in the seventh year of Artaxerxes the king (Ezr 7:7). Like other sacred ministers, they were exempted from taxation (Ezr 7:24).

Ezr 8:22

I WAS ASHAMED TO ASK THE KING FOR SOLDIERS AND HORSEMEN TO PROTECT US FROM ENEMIES ON THE ROAD: “A convoy on many accounts would have been desirable for the pilgrim band, but a holy shame-facedness would not allow Ezra to seek one. He feared lest the heathen king should think his professions of faith in God to be mere hypocrisy, or imagine that the God of Israel was not able to preserve His own worshippers. He could not bring his mind to lean on an arm of flesh in a matter so evidently of the Lord, and therefore the caravan set out with no visible protection, guarded by Him who is the sword and shield of His people. It is to be feared that few believers feel this holy jealousy for God; even those who in a measure walk by faith, occasionally mar the lustre of their life by craving aid from man. It is a most blessed thing to have no props and no buttresses, but to stand upright on the Rock of Ages, upheld by the Lord alone” (CHS).

“Ezra was not overconfident or boastful. He did not presume upon the providence of God. But he did not feel he could consistently ask the help of man when he had spoken of the limitless power of his God. Others may have regarded the matter differently, but to him, the situation raised again the same issue of allegiance and dependence — God or man — and whenever that issue arises in whatever form, the answer of faith must be the same.

“He well realized the responsibility he had assumed in leading his unprotected company through wild and hostile country. It is clear that this weighed heavily upon him. There were many other lives besides his own involved — many who trusted him and depended upon him, and who were prepared to make the journey with him relying upon his judgment and wisdom.

“It would have been far easier to have asked for an armed guard, but he felt that the honour of his God was at stake, and so in prayerful hope, and with no armour but faith, they ventured forth. And no harm befell them” (GVG).

Ezr 9:1

Ezr 9: “The excitement of the reformation was tinged with distress over the evil of mixed marriages. It was altogether a time of joy and sadness involving Ezra in one of the most difficult of circumstances. After several months without disturbance or special anxiety, the scribe was suddenly asked to turn his attention to a matter of deepest interest to the community. Foreign marriages had become issues of everyday occurrence. Perhaps the colonists had not been accompanied by an adequate proportion of females. They replenished their need from the inhabitants of the land, the Levites and priests as well as the princes, being foremost in the transgression, without these Gentiles embracing the covenant. Thus, the holy seed became mingled; idolatry became tolerated; superstitious practices became common. Ezra’s handling of the problem set a precedent for how any violation of the Law should be dealt with. The Law had to be scrupulously upheld at all costs. His immediate problem was to induce in the people a readiness to accept what the Law demanded. Thus the ch outlines: [1] The problem presented to Ezra: vv 1,2. [2] Ezra’s grief: vv 3,4. [3] Ezra’s prayer: vv 5-15: Perhaps there is no more compelling prayer in all scripture than this. It is deserving of our deepest thought, that we might strengthen our prayers” (GEM).

Ezr 9:2

The same sin as in Noah’s day: Gen 6:2.

Ezr 9:5

AND FELL ON MY KNEES WITH MY HANDS SPREAD OUT TO THE LORD MY GOD: In falling on his knees and raising his hands Ezra took the same posture as Solomon when he dedicated the temple (2Ch 6:13).

Ezr 9:6

Vv 6,7: Where the prophets of Israel witnessed against the spiritual abuses among their contemporaries they did so while still continuing full fellowship with those whom they denounced. More than this, the examples of Moses (Exo 32:30-33), Daniel (Dan 9:5-14), Nehemiah (Neh 1:6,7), Jeremiah (Jer 3:25; 9:1), and Ezra (Ezr 9:6,7,13) show these men intimately associated with the people whom they reprimanded, even so far as confessing the sins of the nation as though they were their own. Here is the spirit of true fellowship, or sharing, by which those most exercised against error bear the burdens of their brethren, and strive with them as partners — not outsiders — to defeat the enervating effects of sin.

“It is amazing that even though Ezra had clearly no idea until God revealed it to him of the extent of the sin of the people, straightaway he takes responsibility for it. It seems quite common for worthy men of God to behave this way (as Moses did). Perhaps we should look at this and see what it means for us and our attitudes. Maybe we should feel some responsibility to God — or at least shame before Him — for our brother’s sins?” (PC).

Ezr 9:8

A FIRM PLACE: “A nail” (AV). Ezra was looking forward to the fulfillment of Isa 22:23, where Isaiah prophesies of a time of deliverance.

Ezr 10:1

EZRA WAS PRAYING AND CONFESSING, WEEPING AND THROWING HIMSELF DOWN BEFORE THE HOUSE OF GOD: Severe distress and prayer are linked together in 1Sa 1:10 and Neh 1:4 also. These, and other passages, demonstrate that prayer is not just something which is undertaken standing in the meeting room or around the meal table. The supreme example is the Lord Jesus: “He offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission” (Heb 5:7).

“Human life is a river which flows evenly along from day to day; but it is a river like the Zambesi or the Congo, not without its rapids and its falls. Usually it flows silently, but sometimes it dashes along with impetuosity and uproar. So is it with our Christian life, with our religious course. There are things exceptional as well as things ordinary and regular, for which room must be made by ourselves and allowance by other people. There may be, as here at this juncture in the life of Ezra and the returned Jews, a time of exceptional exhibition of feeling. Ezra ‘wept’, ie, made lamentation, audible and visible, in presence of all the people, and instead of standing or kneeling he cast himself down, and lay prostrate in the temple court, in order to impress on the multitude the strength of his feeling, and the critical character of the present emergency. And his example proved contagious, for all the people ‘wept very sore’, and there was a great and general outpouring of emotion. Ordinarily our feelings are wisely kept under control. In this country we are, indeed, apt to press this a few points too far, and let self-control pass into a chill or cold reserve. But self-control gives force and dignity to character, and almost anything is better than habitually giving way to tempestuous feeling. Men that are constantly violent in their expression of feeling are disregarded if not despised; they lose all influence over others; they expend themselves in trifles, and have nothing in reserve for large occasions. But there are times when feeling may be freely poured forth; when, as in Ezra’s case, there is urgent reason for exciting others to feel as we do; or when, as in the case of the people, there is general fervour in which it would be unsympathising or unpatriotic not to share. It is a very noble sight when a whole people mourns with an honourable repentance, or arises in holy indignation, or braces itself up to a generous struggle, or rejoices with a pure and holy joy. Then let feeling swell to its highest tide; let it pour itself forth as ‘the mighty waves of the sea’ ” (Pulpit).

Ezr 10:3

TO SEND AWAY ALL THESE WOMEN: These were not true wives: under the Law of Moses, a woman must become a true wife by betrothal. That is, if the woman is an alien, she must observe Deu 21:10-14, or else she is not really married.

LET IT BE DONE ACCORDING TO THE LAW: Which forbade such alliances: Deu 7:2,3.

Author: Nehemiah.

Time: 445 – 432 BC.

Summary: The book begins with Nehemiah returning from Babylon as Governor of Jerusalem. He plans and oversees the rebuilding of the city wall despite discouraging opposition and disunity within the Jewish population. The wall is completed and more exiles are returned and registered as Jewish citizens. Nehemiah’s dedication to God drives him to make several religious reforms including a public reading of the Law and arrangements for worship.

Time of writing: The mention of Darius the Persian (Neh 12:22) probably refers to Darius II, the successor of Artaxerxes I (Longimanus). Darius ruled from 423-404 BC. Therefore Nehemiah must have written the book sometime after that reign began. Since there are no references to Nehemiah’s age in the text, it is hard to estimate how long he may have lived. When the book opens, he was second in command under King Artaxerxes. If he was 40 years old then and 41 when he reached Jerusalem in 444 BC, he would have been 62 years old in 423 BC when Darius replaced Artaxerxes. Consequently he probably wrote the book not long after 423 BC, most likely before 400 BC.

Nehemiah, “the wise master-builder” (1Co 3:10). Walls as spiritual strength and well-being: Pro 25:28; 16:32.

Nehemiah: a man of prayer: Neh 1:4-11; 2:4; 4:4,8,9; 5:19; 6:9,14; 13: 14,22,29,31.

The focus of restoration activities in Nehemiah is on the walls of Jerusalem. In Ezra it was the altar of burnt offerings and especially the temple in Jerusalem.

The walls of the city had lain in ruins since 586 BC. Then Nebuchadnezzar, king of Babylon, had breached them, entered Jerusalem, burned the temple, carried most of the remaining Jews off to Babylon, and knocked the walls down. Consequently the few Jews who remained could not defend themselves (2Ki 25:1-11). The returned exiles had attempted to rebuild the walls in or shortly after 458 BC, but that project failed because of local opposition (Ezra 4:12,23).

The returned exiles had received permission to return to their land and to reestablish their unique national institutions. Therefore they needed to rebuild the city walls to defend themselves against anyone who might want to interfere with and to interrupt their way of life.

Key verse: “So we rebuilt the wall till all of it reached half its height, for the people worked with all their heart” (Neh 4:6).

Outline

1. Nehemiah’s arrival in Jerusalem: Neh 1:1 – 2:20

a) Tragic news from Jerusalem, and Nehemiah’s prayer: Neh 1:1-11 b) The granting of Nehemiah’s request: Neh 2:1-8 c) Nehemiah’s survey of the walls, and his report: Neh 2:9-20

2. The building of the wall: Neh 3:1 – 7:4

a) The workmen and their tasks: Neh 3:1-32 b) The opposition of enemies: Neh 4:1-23 c) Reforms of Nehemiah as governor: Neh 5:1-19 d) The wall finished despite opposition: Neh 6:1-7:3

3. List of exiles: Neh 7:4-73a

4. Ezra’s preaching and reforms: Neh 7:73b — 10:39

a) The reading and observance of God’s Law: Neh 7:73b – 8:18 b) A public confession and covenant: Neh 9:1-10:39

5. Lists of inhabitants of Judah and Jerusalem: Neh 11:1-12:26

a) New residents of Jerusalem: Neh 11:1-24 b) New residents of Judah: Neh 11:25-36 c) List of priests and Levites: Neh 12:1-26

6. Dedication of walls and organization of temple services: Neh 12:27-47

7. Nehemiah’s second administration: Neh 13:1-31

a) Abuses during his absence: Neh 13:1-5 b) Nehemiah’s return to Jerusalem: Neh 13:6-9 c) Reorganization and reforms: Neh 13:10-31

Neh 1:1

See Lesson, Post-exile period, dates.

See Lesson, Neh: “Rise up and build”.

NEHEMIAH: The use of the first person identifies the author as Nehemiah, the governor of the Persian province of Judah (Neh 1:1 — 2:20; Neh 13:4-31). His name means “Yahweh has comforted.”

HACHALIAH: Sig “Yahweh is hidden”. Nothing more is known of Nehemiah’s ancestry, but God does not judge any man on his pedigree.

KISLEV: The month corresponds to our late November and early December.

IN THE TWENTIETH YEAR: Cp Neh 2:1. The year in view was the twentieth year of Artaxerxes’ reign (445-444 BC).

SUSA: Susa (or Shushan, in Hebrew) was a winter capital of Artaxerxes (cf Est 1:2). The main Persian capital at this time was Persepolis.

Neh 1:2

HANANI: Sig “gracious”. One of Nehemiah’s actual brothers (Neh 7:2).

I QUESTIONED THEM ABOUT THE JEWISH REMNANT THAT SURVIVED THE EXILE, AND ALSO ABOUT JERUSALEM: This is a character trait of Nehemiah, to seek knowledge (cp Ezr 7:10), esp information about how God’s people are faring. Cp 2Ki 25:8-12; 2Ch 36:17-21.

Neh 1:3

GREAT TROUBLE: Famine conditions imposed by God as punishment (Hag 1:4-11; 2:16-19; Mal 3:10-12).

THE WALL OF JERUSALEM IS BROKEN DOWN, AND ITS GATES HAVE BEEN BURNED WITH FIRE: The news that Nehemiah received evidently informed him of the Jews’ unsuccessful attempts to rebuild Jerusalem’s walls in 458 BC. (Ezra 4:23).

Neh 1:4

Vv 4-11: Nehemiah’s prayer, a prayer for the peace of Jerusalem (Psa 122).

I SAT DOWN AND WEPT: Cp Ezra in Ezr 9:3.

I MOURNED AND FASTED AND PRAYED: “I continued fasting and praying” (RSV).

PRAYED: Cp Dan 9; Ezr 9.

Neh 1:5

AWESOME: “Terrible” (KJV), “to be feared or reverenced”. Cp Dan 9:4.

Neh 1:6

Vv 6,7: Where the prophets of Israel witnessed against the spiritual abuses among their contemporaries they did so while still continuing full fellowship with those whom they denounced. More than this, the examples of Moses (Exo 32:30-33), Daniel (Dan 9:5-14), Nehemiah (Neh 1:6,7), Jeremiah (Jer 3:25; 9:1), and Ezra (Ezr 9:6,7,13) show these men intimately associated with the people whom they reprimanded, even so far as confessing the sins of the nation as though they were their own. Here is the spirit of true fellowship, or sharing, by which those most exercised against error bear the burdens of their brethren, and strive with them as partners — not outsiders — to defeat the enervating effects of sin.

There is a radical distinction between natural regret and God-given repentance. The flesh can feel remorse, acknowledge its evil deeds, and be ashamed of itself. However, this sort of disgust with past actions can be quickly shrugged off, and the individual can soon go back to his old wicked ways. None of the marks of true repentance described in 2Co 7:11 are found in his behavior. Out of a list of 11 men in the Bible who said, “I have sinned,” poss only five actually repented. They were David (2Sa 12:13; 24:10; 1Ch 21:8; Psa 41:4), Nehemiah (Neh 1:6), Job (Job 42:5,6), Micah (Mic 7:9), and the prodigal son (Luk 15:18). The other (poss less sincere) instances? Pharaoh in Exo 9:27; 10:16; Balaam in Num 22:34; Achan in Jos 7:20; Saul in 1Sa 15:24,30; 26:21; Shimei in 2Sa 19:20; Judas in Mat 27:4.

LET YOUR EAR BE ATTENTIVE AND YOUR EYES OPEN TO HEAR THE PRAYER YOUR SERVANT IS PRAYING BEFORE YOU: Cp the words of Solomon at the dedication of the Temple, in 2Ch 6:40.

DAY AND NIGHT: Only one man took Israel’s sin upon himself and prayed day and night!

I CONFESS THE SINS WE ISRAELITES… HAVE COMMITTED AGAINST YOU: Note Nehemiah’s willingness to assume guilt. This prayer is national in character — like the High Priest on the Day of Atonement (Lev 16:21). Cp Psa 79 as a commentary.

Neh 1:7

WE: National, collective, or ecclesial sin…

WE HAVE NOT OBEYED THE COMMANDS, DECREES AND LAWS…: Cp Deu 5:28-31; 6:1; 7:11; 8:11-14.

Neh 1:8

IF YOU ARE FAITHFUL, I WILL SCATTER YOU AMONG THE NATIONS: Cp Lev 26:39-45; Deu 28:64.

Neh 1:9

THE PLACE I HAVE CHOSEN AS A DWELLING FOR MY NAME: Jerusalem: Deu 12:15; Psa 132:13,14.

Neh 1:10

YOUR SERVANTS… YOUR PEOPLE… YOU… YOUR… YOUR: Cp Dan 9:26: “YOUR people”!

WHOM YOU REDEEMED: That is, out of Egypt: Deu 5:15; Exo 32:11; Psa 136:10,11.

Neh 1:11

IN THE PRESENCE OF THIS MAN: That is, the king. Nehemiah prays that God might move the heart of the king, so that he will grant Nehemiah’s request. “The Most High is sovereign over the kingdoms of men” (Dan 4:17). “The king’s heart is in the hand of the LORD; he directs it like a watercourse wherever he pleases” (Pro 21:1).

By Nehemiah’s prayer, the king’s servant becomes GOD’s servant, and the king becomes “this man”!: “With the expression ‘this man’ at the end of the prayer Nehemiah shows the big difference between his reverence for his God and his conception of his master, the Persian king. In the eyes of the world Artaxerxes was an important person, a man with influence, who could decide on life or death. In the eyes of Nehemiah, with his religious approach, Artaxerxes was just a man like any other man. The Lord of history makes the decisions, not Artaxerxes” (Fenshaw, cited in Const).

I WAS CUPBEARER TO THE KING: “This was a high and trusted position in the Persian court, for it was the cupbearer’s duty to taste the king’s wine to see that it was not poisoned. ‘The cupbearer… in later Achaemenid times was to exercise even more influence than the commander-in-chief’ ” (EBC). “A very honorable office” (Gill).

Ezr 6:1

Ezr 6: “The two chapters in Ezra combine the faithful actions of the people (Ezr 5), and the authoritative commands of the Persian Monarch (Ezr 6). It is a type of the latter-day restoration of Israel and the government of the multitudinous Christ. The conclusion of Ezr 6 is a most delightful report of the nation in harmony with their God. Ezr 6:22 concludes the first portion of the book, with the temple built and the people rejoicing in the accomplishment of their hands. A great passover was held, as it will again be conducted in the millennial temple. The priests and the people were ceremonially purified (Ezr 6:20), typical of the saints, and through whom all the ‘children of the captivity’ were separated from the ‘filthiness’ of the nations (Ezr 6:21). It was a wonderful time, only to be eclipsed by the glory of the Age to come” (GEM).

Ezr 6:2

MEMORANDUM: This was an official memorandum, recording the verbal instructions of the king, but not for public release (Tes 48:47). The decree given to the Jews was altered, to omit portions of vv 3,4 here — regarding its great size, and payments to be made directly from the king’s treasury.

Ezr 6:8

MOREOVER, I HEREBY DECREE WHAT YOU ARE TO DO FOR THESE ELDERS OF THE JEWS IN THE CONSTRUCTION OF THIS HOUSE OF GOD: THE EXPENSES OF THESE MEN ARE TO BE FULLY PAID OUT OF THE ROYAL TREASURY…: Now realizing that Cyrus’ original decree had been altered (cp Ezr 1 with Ezr 6:3,4), Darius issues a new decree, authorizing funds from the royal treasury for the completion of the House.

FROM THE REVENUES OF TRANS-EUPHRATES: The necessary funds were to be made up from the revenues of the territories of those who had previously opposed the building, and tried to stop it.

Ezr 6:11

I DECREE THAT IF ANYONE CHANGES THIS EDICT, A BEAM IS TO BE PULLED FROM HIS HOUSE AND HE IS TO BE LIFTED UP AND IMPALED ON IT: Darius is determined that this second decree not be altered, as the first one had been.

Ezr 6:14

SO THE ELDERS OF THE JEWS CONTINUED TO BUILD AND PROSPER… THEY FINISHED BUILDING THE TEMPLE…: The unexpected and greatly increased new revenues account for the fulfillment of the words of Haggai: “I will shake all nations, and the desired of all nations will come, and I will fill this house with glory,’ says the LORD Almighty. ‘The silver is mine and the gold is mine,’ declares the LORD Almighty. ‘The glory of this present house will be greater than the glory of the former house,’ says the LORD Almighty. ‘And in this place I will grant peace,’ declares the LORD Almighty” (Hag 2:7-9). A larger and more beautiful and better-appointed Temple, finished without the previous opposition, was the result (Tes 48:48).

Ezr 6:15

The foundation was laid on the 24th day of the 9th month of the second year of Darius (Hag 2:18), and was completed on 3rd day of the 12th month of the 6th year of Darius — so it took about 4 1/4 years to complete the work.

Ezr 7:1

Note: The events of Esther fit chronologically between Ezra 6 and Ezra 7.

Vv 1-5: 15 generations from Aaron (v 5).

Ezr 7:7

TEMPLE SERVANTS: Or “Nethinim” (AV). They are said specifically to be those “whom David and the princes had appointed for the service of the Levites” (Ezr 8:20), thus indicating both their realm of activity and their historical origin. In most of the occurrences they are listed with and after the Levites (cf 1Ch 9:2; Ezr 7:7; Neh 7:73). Because of this reference to the activity of David and their being joined with Solomon’s servants (Ezr 2:58; Neh 7:60; cf 1Ki 9:21) and the foreign names that they bear, it has been thought that they were foreigners, mostly captives of war, put into this service. For example, Mehunim (Ezr 2:50; Neh 7:52) may refer to those overcome by Uzziah (2Ch 26:7). Nephusim (Ezr 2:50; Neh 7:52) may refer to the Hagarite clan of Naphish (Gen 25:15; 1Ch 5:19). Because of the similarity of duty, some have sought their background in the Gibeonites, “hewers of wood and drawers of water for the house of my God” (Jos 9:23,27) and also in the Midianites (Num 31:30,47). The correlation is probably no more than that of similarity of service, not direct relationship. Whatever may be the roots of their origin, they were treated as part of the people of God, at least as proselytes (Neh 10:28…). They are mentioned by name in the OT in post-Exilic times. From Babylon 612 returned, 392 with Zerubbabel (Ezr 2:58: Neh 7:60) a count which includes “the children of Solomon’s servants”) and 220 with Ezra (Ezr 8:20) as “ministers for the house of our God” from the place Casiphia (Ezr 8:17) “in the seventh year of Artaxerxes the king (Ezr 7:7). Like other sacred ministers, they were exempted from taxation (Ezr 7:24).

Ezr 7:22

SALT WITHOUT LIMIT: “Salt was used in every offering made by fire unto the Lord, and from its preserving and purifying properties it was the emblem of divine grace. It is worthy of our attentive regard that, when Artaxerxes gave salt to Ezra the priest, he set no limit to the quantity, and we may be quite certain that when the King of kings distributes grace among his royal priesthood, the supply is not cut short by him. Often are we straitened in ourselves, but never in the Lord. He who chooses to gather much manna will find that he may have as much as he desires. There is no such famine in Jerusalem that the citizens should eat their bread by weight and drink their water by measure. Some things in the economy of grace are measured; for instance our vinegar and gall are given us with such exactness that we never have a single drop too much, but of the salt of grace no stint is made, ‘Ask what thou wilt and it shall be given unto thee.’ Parents need to lock up the fruit cupboard, and the sweet jars, but there is no need to keep the salt-box under lock and key, for few children will eat too greedily from that. A man may have too much money, or too much honour, but he cannot have too much grace. When Jeshurun waxed fat in the flesh, he kicked against God, but there is no fear of a man’s becoming too full of grace: a plethora of grace is impossible. More wealth brings more care, but more grace brings more joy” (CHS).

Ezr 7:28

WHO HAS EXTENDED HIS GOOD FAVOR TO ME BEFORE THE KING AND HIS ADVISERS: “Ezra may have been the agent, but he understood that the work was really God’s. This is an attitude all God’s servants should attempt to adopt: thankfulness that God in His mercy has allowed human involvement in the working out of His great plan and purpose” (AEx).

THE HAND OF THE LORD MY GOD WAS ON ME: “This can be discovered and proved true by experience. Work done for God and not for selfish motives brings its own reward: peace of mind and contentment. As the Apostle wrote, ‘Godliness with contentment is GREAT GAIN’ (1TI 6:10).

Undoubtedly it was as a result of Ezra’s deep pre-occupation with study and meditation in the word of God’s law that he was able to see with great clarity ‘the hand of God’ in many aspects of the events in which he played his part. This perception was to give him great comfort and confidence in the difficult times he faced when he reached Jerusalem, and the phrase is therefore found often on his lips: Ezr 7:6,9; 8:18,22,31″ (AEx).