Nehemiah 1

Introduction

To some, Nehemiah may seem like a dusty old book that has little interest at the present. However, when we better understand the history and prophecy underlying this book, we will realize that Nehemiah is one of the most interesting and unique works in the whole Bible.

“From the start the reader gains access to the memoirs of an ancient court official and embarks on a journey into the world of Persia and Judea in the mid-fifth century BC.” [1]

Nehemiah, in his comfortable role as cupbearer for the world’s most powerful ruler at that time, heard that the walls of Jerusalem had been torn down and the gates of the city were burned. He heard that the people of Jerusalem were beset with great trouble and disgrace. When he heard this report, he wept and prayed. His weeping and praying went on for several months. Unlike many in those days and even today, he really cared about Jerusalem.

Nehemiah was not weeping and praying for the destruction done by Nebuchadnezzar some 140 years before. That was not news but rather old history. To understand the new threat, we need to read Ezra 4:8-23, particularly focusing on verses 4:12-13, 21. Samaritan enemies had gotten King Artaxerxes to stall the work in Jerusalem. They then apparently came by force to destroy what was newly built of the wall and gates. This was what deeply grieved Nehemiah.

When he asked for permission to rebuild the walls of Jerusalem, he was asking that the king would change his mind. That was a dangerous thing to attempt in ancient times, especially when Persian kings felt their decrees could not be revoked. When Nehemiah miraculously got the king’s permission, the prophetic clock of Daniel 9:24-27 began to tick, counting down to the Messiah’s coming, his death and resurrection, the destruction of Jerusalem by the Romans, the second dispersion of Israel and the end of the age. Nehemiah was surely moving in sync with biblical prophecy.

There has always been a lot of discussion concerning the authorship of Ezra and Nehemiah. The Book of Nehemiah in ancient times was always combined with the Book of Ezra. It is very possible that Ezra wrote and assembled the books as well as the books of Chronicles. Nineteenth- century American theologian, Albert Barnes says: “In the earliest form of the Hebrew canon known to us the books of Ezra and Nehemiah were united in one, under the name of ‘The Book of Ezra.’ After a while, a division was made, and the two books which we now recognize were distinguished as ‘the First Book of Ezra’ and ‘the Second Book of Ezra…”’ [2] It was after the time of Christ, in the days of Origen and Jerome that they were spoken of as entirely separate books. It took the Jews until 1448 AD to finally separate them. Nehemiah was the author of his book’s main body (chapters 1 to 7), along with parts of chapters 12 and 13. [3] Likely it was Ezra who later consolidated these works.

In a very short time, Nehemiah gave the city of Jerusalem something that every ancient city simply had to have. He gave them a defensive wall and strong gates. Without these things no one was safe and even the new temple could be plundered. Long before, the Psalmist had sung “Lift up your heads, you gates; be lifted up, you ancient doors, that the King of glory may come in” (Psa. 24:7). Thanks to Nehemiah, some generations later the King Messiah did come through the gates of Jerusalem.

The words of Nehemiah son of Hakaliah: In the month of Kislev in the twentieth year, while I was in the citadel of Susa, Nehemiah 1:1

These are the words of Nehemiah, whose name in Hebrew means “God has comforted.” Nehemiah was the son of Hakaliah and that is all the genealogy we are given. It was the winter month of Kislev and nearing the twentieth year of King Artaxerxes I or 446/445 BC. The kings of Persia used Susa (Shushan) as their winter quarters and Ecbatana as their summer one.

“Hanani, one of my brothers, came from Judah with some other men, and I questioned them about the Jewish remnant that had survived the exile, and also about Jerusalem” (1:2). It was now some ninety years since the captives had returned to Israel from Babylon and some 160 years since the Babylonian captivity began. We need to remember that Nehemiah had never seen Jerusalem or her temple. Yet, his heart is deeply concerned about them. [1] This reminds us of Psalm 137:5-6: “If I forget you, Jerusalem, may my right hand forget its skill. May my tongue cling to the roof of my mouth if I do not remember you, if I do not consider Jerusalem my highest joy.” Jeremiah the prophet had asked: “Who will have pity on you, Jerusalem? Who will mourn for you? Who will stop to ask how you are?” (Jer. 15:5). Nehemiah had pity, he asked about the welfare of Jerusalem and then he mourned for several months over her.

The person bearing the news about Jerusalem was one Hanani, said to be a brother to Nehemiah. English Bible scholar, Peter Pett says that he “… may well have been his brother, although the word need only indicate a kinsman. The Hanani in Nehemiah 7:2 may or may not be identical, for Hanani was a common name.” [2] Dr. Max Anders of Western Seminary feels that since Nehemiah was a member of the king’s personal staff he probably knew about the former judgment against Jerusalem and capitulation to the hostile forces around the city. [3] Nehemiah’s meeting with Hanani should remind us all of a great truth. Warren Wiersbe, pastor, religious broadcaster and commentator sums it up: “You never know what God has in store even in a commonplace conversation with a friend or relative, so keep your heart open to God’s providential leading.” [4]

“They said to me, ‘Those who survived the exile and are back in the province are in great trouble and disgrace. The wall of Jerusalem is broken down, and its gates have been burned with fire’” (1:3). We remind ourselves again that this was not the destruction of Nebuchadnezzar in 586 BC but most likely the destruction recently wrought by surrounding enemies (cf. Ezra 4:7-24) with at least a nod of approval from the king. Beloved radio pastor, Dr. G. Vernon McGee, conveys to us what might have been the normal response to such news: “He could have said, ‘It’s too bad, brethren. Sorry to hear it. I’ll put you on my prayer list. God bless you.’” [5]

“When I heard these things, I sat down and wept. For some days I mourned and fasted and prayed before the God of heaven” (1:4). We are reminded again of the Psalmist who mourned for Jerusalem: “By the rivers of Babylon we sat and wept when we remembered Zion” (Psa. 137:1). McGee says, “There is too much talk and not enough tears. You are not God’s messenger if the message doesn’t cause you personal anguish.” [6] Wiersbe comments: “The Book of Nehemiah begins with ‘great affliction’ (Neh. 1:3) but before it closes, there is great joy (8:12, 17). ‘Weeping may endure for a night…Ps 30:5’…Our tears water the seeds of providence that God has planted on our path; and without our tears, those seeds could never grow and produce fruit.” [7]

All this might make us wonder about how we view Jerusalem today. Most Christians in our time take a rather nonchalant attitude toward Jerusalem, regardless of what God and the Bible say about the city. It might surprise us Christians that we have a command to pray for Jerusalem’s peace in Psalm 122:6. It is interesting that God wants us to “bug” him about Jerusalem. In Psalm 62:7 it is said, “and give him no rest till he establishes Jerusalem and makes her the praise of the earth.” We might ask ourselves if we have ever wept over Jerusalem. We live in a day, and it seems to be a continual day when evil men and nations are determined to divide Jerusalem and steal it away from the Jewish people who have come home from all over the world. When was the last time that we asked about Jerusalem’s welfare? We may have some praying to do. We too may need to approach our government officials on behalf of Jerusalem.

Nehemiah’s Prayer

Then I said: “LORD, the God of heaven, the great and awesome God, who keeps his covenant of love with those who love him and keep his commandments, let your ear be attentive and your eyes open to hear the prayer your servant is praying before you day and night for your servants, the people of Israel. I confess the sins we Israelites, including myself and my father’s family, have committed against you.”

Nehemiah 1:5-6

It has been said, “If prayer isn’t absolutely necessary to accomplish your vision, your goal isn’t big enough” [8] Nehemiah prayed and kept on praying from about December 446 BC to the following March or April (445) or the twentieth year of Artaxerxes. [9] He prayed until the answer came. He not only confessed the sins of Israel but he confessed his own sins and the sins of his family. The Bible says, “Whoever conceals their sins does not prosper, but the one who confesses and renounces them finds mercy” (Prov. 28:13). The early Anglican commentator John Trapp said: “This is the soul’s vomit…” [10] Confession is a way of coughing up or spitting up the sin in our life. For confession to be complete it must also include a vow not to return to the confessed sin. In Leviticus 26:40-42, we learn that confession of sin was a necessity for the people if they were to return to their covenant land.

“We have acted very wickedly toward you. We have not obeyed the commands, decrees and laws you gave your servant Moses” (1:7). To become sinners in actuality, all we need is time. Since Adam fell in the Garden of Eden human beings have been sinners by their very nature. The Bible says, “for all have sinned and fall short of the glory of God,” (Rom. 3:23). It also says, “All have turned away, all have become corrupt; there is no one who does good, not even one” (Psa. 14:3). Nehemiah would soon learn that even some of the precious exiles who had returned to the land were also deep in sin and rebellion.

“Remember the instruction you gave your servant Moses, saying, ‘If you are unfaithful, I will scatter you among the nations, but if you return to me and obey my commands, then even if your exiled people are at the farthest horizon, I will gather them from there and bring them to the place I have chosen as a dwelling for my Name’” (1:8-9). The present scattered condition of God’s people was evidence that they had failed to obey God’s commands. Moses told them it would happen and it certainly did. But there is a great promise embedded in this verse. If they return and obey the Lord, he will bring them back to the land (cf. Deut. 30:1-4). This had happened under Zerubbabel and Ezra.

We also note that there is something here for the future diaspora or dispersion of the Jews. God promised to bring them back from the farthest horizon or the end of the earth. The first gathering was only from the East, but the last gathering will be worldwide. Many of us have lived to see God’s word come true as we have seen Israel regathered from over a hundred nations. Indeed, God did promise to bring his people home a second time (Isa. 11:11). We can believe that there was a great deal of repenting and obeying that went on in recent decades as the nation of Israel was returned home.

“They are your servants and your people, whom you redeemed by your great strength and your mighty hand” (1:10). Nehemiah politely reminds God that the Israelites are his people and not Nehemiah’s people. I remember when my wife and I went to Israel as volunteers we said, “God this is your baby. We will help you raise it but you have to pay the bills.” He did, and we served in Israel for sixteen years without any visible means of support.

“‘Lord, let your ear be attentive to the prayer of this your servant and to the prayer of your servants who delight in revering your name. Give your servant success today by granting him favor in the presence of this man.’ I was cupbearer to the king” (1:11). Nehemiah not only prayed for the success of his prayers, but he prayed for others of God’s loyal servants. Nehemiah was certainly focused on the coming meeting with King Artaxerxes I. He refers to him as “this man” no doubt realizing that although he was the most powerful king on earth at the time, still he was just a mere man whom God could use.

Then Nehemiah casually mentions that he was serving in the position of king’s cupbearer. God had already raised up many of his people to become prominent in the king’s court. We think of Daniel, Shadrach, Meshach, and Abed-Nego in the Babylonian court. Then there was Queen Esther and Mordecai in the Persian court. Perhaps at that time no one had as great a position as Nehemiah. He was the king’s cupbearer and in that position he tasted the wine for poison before giving it to his majesty. He was the one man in whom the king placed absolute trust. [11]

Olmstead says, “The cupbearer…in later Achaemenid times was to exercise even more influence than the commander-in-chief.” [12] Commentators have said several things about Nehemiah’s position. Wiersbe said, “A man who stood too close to the king in public had to be handsome, cultured, knowledgeable in court procedures, and able to converse with the king and advise him if asked (see Gen. 41:1-13).” [13] Adam Clarke, an early British Methodist theologian, comments: “It is likely he was of a very eminent family, if not of the blood royal of Judah, as only persons of eminence could be placed in the office which he sustained in the Persian court…” [14]

Footnotes

1. Max Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary (Nashville: Broadman & Holman Publishers, 2005), p. 132.

2. Albert Barnes, Commentary on Nehemiah, Barnes’ Notes on the Whole Bible, 1870, Introduction. https://www.studylight.org/commentaries/eng/bnb/nehemiah-1.html.

3. Peter Pett, Commentary on Nehemiah, Peter Pett’s Commentary on the Bible, 2013, Introduction. https://www.studylight.org/commentaries/eng/pet/nehemiah-1.html

Chapter 1

1. Charles Ward Smith, Commentary on Nehemiah, Chuck Smith Bible Commentary, 2014, vs. 1:1-11. https://www.studylight.org/commentaries/eng/csc/nehemiah-1.html.

2. Pett, Commentary on Nehemiah, Peter Pett’s Commentary on the Bible, vs. 1:1-2.

3. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 132.

4. Warren W. Wiersbe, The Wiersbe Bible Commentary, OT (Colorado Springs: David C. Cook, 2007), p. 752.

5. J. Vernon McGee, History of Israel, Ezra Nehemiah, Esther (Nashville: Thomas Nelson Publishers, 1991), p. 73.

6. Ibid., p. 74.

7. Wiersbe, The Wiersbe Bible Commentary, OT, p. 753.

8. David Guzik, Enduring Word Bible Commentary, Nehemiah, vs. 1:5-7. https://enduringword.com/bible-commentary/nehemiah-1/

9. Derek Kidner, Ezra & Nehemiah (Downers Grove, IL: Inter-Varsity Press, 1979), p. 77.

10. Quoted in Guzik, Enduring Word Bible Commentary, Ezra, v. 10.1.

11. Pett, Commentary on Nehemiah, Peter Pett’s Commentary on the Bible, vs. 1:1-3.

12. Quoted in Charles F. Pfeiffer & Everett F. Harrison, The Wycliffe Bible Commentary (Chicago: Moody Press, 1979), p. 436.

13. Wiersbe, The Wiersbe Bible Commentary, OT, p. 752.

14. Adam Clarke, Commentary on Nehemiah, The Adam Clarke Commentary, 1832, v. 1:1. https://www.studylight.org/commentaries/eng/acc/nehemiah-1.html.