Nehemiah 1

But his faith is soon tested more severely. Sanballat the Horonite, with his friends Tobiah and Geshem, oppose Nehemiah’s project, ridicule it, and lead an army against the city (ii. 10, 19; iv. 10-12). Nehemiah, however, is not discouraged. His trust is in “the God of heaven” (ii. 20; iv. 4-6, 9, 20). Then he has to deal with complaints from the poor of his own people that the rich are oppressing them with usury and slavery. There is a time to be angry, and Nehemiah expressed his indignation to the nobles and rulers in strong terms. Again his faith and courage won the day (v. 1-13). In this victory his own unselfishness (v. 14-18) had an important part, as making the wealthy men ashamed of their greed and unkindness.

New troubles, however, arise. His enemies, foiled in their first attempts to prevent the building of the wall, try what they can do by treachery. But with prayer and determination he again defeats their designs, and the wall is finished (vi.). The gratitude of Nehemiah and the people to God was expressed in a service of glad thanksgiving and dedication (xii. 27-43).

Nehemiah’s faith in God shows itself also in the application of God’s law to everyday life. He knew that the highest patriotism should aim at something more than material prosperity and security, that true religion is something more than sacrifices offered upon an altar. Hence the Book of the Law is read by Ezra in the hearing of all the people, Nehemiah impressing upon them that the occasion is one for rejoicing and not for weeping (viii. 12), and reviving the Feast of Tabernacles (viii. 13-18).

Having arranged for the government of Jerusalem (vii. 1-5) and bringing in people from the country to occupy the city (xi. 1, 2), he returns to Babylonia (xiii. 6). His stay there is not long, as he again obtains permission of the king to visit Jerusalem. There, once more, he carries out necessary reforms (xiii. 7, 10, 11, 15-30). His work is done, his death is not recorded, and he disappears from the page of history. But his example remains. And some of his great sayings have been watchwords in the Church of God through the centuries. Among these are: “The God of heaven, He will prosper us; therefore we His servants will arise and build” (ii. 20); “I am doing a great work, so that I cannot come down” (vi. 3); and “Should such a man as I flee?” (vi. 11).

1. The words of Nehemiah. Or, “the actions” of Nehemiah; that is, the history of his labours for his country: see 1 Kings xi. 41.

Chisieu. Or Kislev, the third month of the civil year (the ninth of the sacred year), answering to parts of our November and December.

the twentieth year. That is, in the twentieth year of the reign of Artaxerxes Longimanus (see note on Ezra vii. 1), 455-444 n.c., and the ninety-first or ninety-second year after the return from Babylon; the thirteenth year after Ezra’s journey to Jerusalem.

Shushan. Or Susa, in the sunny plains of the Tigris, the winter residence of the Persian kings. Its ruins are now called Sus.

3 the wall . . . is broken down. As we have no account in the Book of Ezra of the wall being rebuilt, it is most probable that it was still in the state in which it had been left at the destruction of the city by the Chaldeans: see 2 Kings xxv. 10. The former commissions of Zerubbabel and Ezra (Ezra i.; vii. 11-28) did not extend to the fortification of the city.

4 the God of heaven. This was a Persian method of describing the supreme God. Nehemiah would naturally have fallen into it.

5 and said, etc. We have here (5-11) the substance of Nehemiah’s constant supplications. Compare the prayers in Ezra ix. 5-15; Dan. ix. 4-19.

6. Lord God of heaven. Literally, “O Eternal, the God of heaven.”

7 commandments (moral), statutes (ceremonial), judgements (civil law).

9 though there were of you cast out, etc. R.V., “though your outcasts were in the uttermost part of the heaven.”

11 who desire. R.V., more expressively, “who delight.”

the king’s cupbearer. Rather, “a cupbearer of the king”: one of several. The office of cupbearer was one of great honour and confidence, as well as of considerable profit and influence. A person who held it, being in constant attendance on the king, had opportunities of preferring petitions and obtaining favours. Nehemiah appears to have been enabled from his own resources to sustain his government at Jerusalem with great dignity and hospitality, without laying any burden on the people: see v. 14-18. Others also of the Jews were advanced to places of trust and authority under the Babylonian and Persian monarchs; and so were able to assist and protect their brethren.