Title
Nehemiah (Neḥem-Yah) means “The Comfort of Yahweh.”[1] Originally, the Hebrew scribes lumped Ezra and Nehemiah into one book—not two. Since these two books are so closely linked together, see “Introduction to Ezra” for a longer introduction to this book.
Authorship
Both Ezra and Nehemiah speak in the first person through these books. Ancient Jewish tradition held that Ezra wrote both Ezra and Nehemiah (originally one book titled “Ezra,” see Baba Bathra, 15a). Eugene Merrill synthesizes this by saying that “each made some original contribution which became part of the whole corpus as shaped by some anonymous author.”[2] However, since the events in Nehemiah occur later than Ezra (even though there is overlap in their ministries), then Nehemiah could’ve used Ezra’s writings to incorporate them into one whole book. Again, Merrill writes, “If either Ezra or Nehemiah must be judged author of the book that bears their names, Nehemiah is clearly the more suitable candidate… However, the matter is much too complicated for that either/ or option. There is no doubt that much of the material is original to both these individuals, but the final product can hardly be attributed to either.”[3]
Setting
The book of Nehemiah picks up the account where Chronicles leaves off: the Persian king Cyrus allowed the Jewish people to return from Exile (cf. Ezra 1:1-4). Nehemiah explains how the fortifications and city of Jerusalem were rebuilt.
Commentary on Nehemiah
Unless otherwise stated, all citations are taken from the New American Standard Bible (NASB).
Nehemiah 1 (Nehemiah in Susa)
(1:1) The month of Chislev was between November and December.[4] Since Artaxerxes took over in 465 BC, this would place the beginning of Nehemiah in 445 BC.
Susa “was the major city of Elam, the area of southwestern Iran.”[5] Achaemenid kings used it as a “winter palace” because the temperature was so pleasant during the winter, but extremely hot during the summer.
(1:2-3) Nehemiah’s brother (Hananiah) told him about the Jews who escaped the Exile. While some were still alive, the city was in ruins, as were the walls of the city. They were in their land, but they were defenseless. Earlier, Artaxerxes had put a “cease and desist” order on rebuilding the walls and defenses of Jerusalem (Ezra 4:7-23).
(1:4) Like other major OT figures (Ezra 9:3; Dan. 10:2-6), Nehemiah mourned and wept over the condition of Jerusalem. This grief led him to prayer and fasting. He didn’t just become depressed from the news, but he turned to God with the facts and his feelings.
Nehemiah’s prayer
(1:5) Nehemiah begins by acknowledging the greatness and goodness of God. He banks on God’s “loyal love” (hesed) that he expressed through the covenant.
(1:6-7) Nehemiah next makes a public confession for the people of Israel, but also for himself. He includes himself in the list of law breakers (“we have sinned… I and my father’s house have sinned”).
(1:8-9) Nehemiah quotes the Mosaic covenant. First, he quotes the section about God’s integrity to judge the people (Lev. 26:33). Second, he quotes the section about God’s faithfulness to regather them (Deut. 30:2-3). If God was firm on the first part, then Nehemiah could bank on the second. This isn’t entitlement; instead, he’s banking on God’s word.
JUDGMENT: “Yet if in spite of this you do not obey Me, but act with hostility against Me… ‘You, however, I will scatter among the nations and will draw out a sword after you, as your land becomes desolate and your cities become waste” (Lev. 26:27, 33).
RESTORATION: “So it shall be when all of these things have come upon you, the blessing and the curse which I have set before you, and you call them to mind in all nations where the Lord your God has banished you, 2 and you return to the Lord your God and obey Him with all your heart and soul according to all that I command you today, you and your sons, 3 then the Lord your God will restore you from captivity, and have compassion on you, and will gather you again from all the peoples where the Lord your God has scattered you. 4 If your outcasts are at the ends of the earth, from there the Lord your God will gather you, and from there He will bring you back” (Deut. 30:1-4).
(1:10) This cites from Deuteronomy 9:29.
(1:11) Nehemiah apparently had prayed this right before he went to see Artaxerxes, because he was his “cup-bearer.” (see comments on this role below)
Concluding Insights
What can we learn about Nehemiah from this section? What do we learn about active faith and what it looks like to trust God during times of suffering?
This section presupposes that Nehemiah had a somewhat extensive knowledge of God’s word, and he incorporated this in his prayer.
Nehemiah 2 (Nehemiah with Artaxerxes)
(2:1) The month “Nisan” was in April. Since the 20th year of Artaxerxes reign was already mentioned as being in the month of Chislev (Neh. 1:1; Nov-Dec.), this must place us in 444 BC. That is to say, we have moved from November of 445 BC to April of 444 BC.
The “cupbearer” would test the wine to make sure that it wasn’t poisoned. If the cupbearer was alive, then the king would drink. Since Nehemiah looked “sad,” we might wonder if Artaxerxes thought he was sick from poison (!). Later, Artaxerxes mentions that Nehemiah was not “sick” (v.2), but he must have been keeping a close eye on him.
Nehemiah had planned to speak to the king “today” (Neh. 1:11).
(2:2) Nehemiah was “very much afraid,” because he knew that he was going to make his “big ask” of the king. He probably knew that Artaxerxes had personally stopped the earlier rebuilding of the city (Ezra 4:17-23), so this would’ve been a risky request.
(2:3) Nehemiah shows deference and respect to the king (“May the king live forever!”). Then, he mentions “the city” of his ancestors. It’s interesting that he doesn’t mention Jerusalem—only “the city.” Perhaps he wanted to garner the king’s sympathy without bringing in baggage about Jerusalem specifically.
(2:4) Nehemiah was a man of prayer (Neh. 4:4, 9; 5:19; 6:9, 14; 13:14). Yamauchi calls this “the most beautiful example of spontaneous prayer in the Scriptures.”[6] Nehemiah didn’t go away for an extended “quiet time” with God; instead, he shot up a quick prayer to the King of Kings—even as he stood in front of this earthly king.
(2:5) Nehemiah referred back to his faithful service to the king. Again, he doesn’t mention Jerusalem by name—only the city in Judah.
(2:6) The “queen” may have played an influence on Artaxerxes’ decision. Yamauchi writes, “Extrabiblical sources reveal that the Achaemenid court was notorious for the great influence exercised by the royal women.”[7]
Regarding his leave of absence, Nehemiah left for twelve years (Neh. 5:14) before reporting back to Artaxerxes (Neh. 13:6).
(2:7-8) Nehemiah requested official “letters” to have legal rights to come to Jerusalem to rebuild the city walls. He also asked for “timber” and materials to create a new fortification for the city.
While Artaxerxes accepted the request, Nehemiah understood this to be an answer to his earlier prayer (v.4), because “the good hand of my God was on me.”
Nehemiah travels to Jerusalem
(2:9) Since Nehemiah came with the blessing of Artaxerxes, it only made sense that he would be accompanied by this royal guard. Ezra didn’t have this luxury (Ezra 8:22).
(2:10) “Sanballat” comes from the Akkadian language, and it means “Sin (the moon god) has given life.”[8] Sanballat is going to be one of the biggest antagonists to Nehemiah’s mission. Yamauchi points to two extrabiblical references to Sanballat: (1) A letter dated to 407 BC that refers to the “sons of Sanballat,” and (2) a 1962 discovery of a cave in Wadi ed-Daliyeh, northwest of Jericho that contains the name Sanballat—most likely the grandson of Nehemiah’s nemesis.[9]
“Tobiah” means “Yahweh is good.”[10]
As Samaritans (Neh. 4:2), both men were threatened by Nehemiah’s building project.[11]
(2:11-12) Nehemiah only took a few men to reconnoiter the city, and he did this under the cover of darkness. He didn’t want to give away his plans.
Note that God had “put into his mind” this plan.
(2:13-15) This passage demonstrates that no decree had been given prior to 444 BC. The walls were demolished, and the city was still in ruins. While there was a temple, the city was unprotected.
(2:16) Nehemiah kept his plan top secret—not even telling his fellow Jews.
(2:17-18) Nehemiah finally released his plan to the people. He admitted the problems facing them (i.e. the ruined walls), but he equally spoke about God’s power and promises to him, which were fulfilled in getting a royal decree from Artaxerxes. These Jewish men were likely discouraged, and Nehemiah’s outside perspective galvanized their efforts.
(2:19-20) Sanballat, Tobiah, and Geshem (the Arab) ridiculed Nehemiah’s efforts and his plan. They called his act treasonous (“Are you rebelling against the king?”). Instead of showing the letters from Artaxerxes, Nehemiah refuted their accusations with his confidence in God. He also told them that they wouldn’t see the benefits of the rebuilding of the city.
Concluding Insights
Nehemiah prayed in the moment. This shows a moment-by-moment dependence on God. This gave him strength to fight through his fear.
Nehemiah spoke with authority to his friends and foes alike (vv.16-20). Once God comes through in front of a major king like Artaxerxes, your faith would be majorly built up.
Nehemiah built his case—not on the authority of king Artaxerxes or his commands—but on God’s authority! Wouldn’t you expect him to hand over the decrees at this point instead??
God can change the hearts of kings: “The king’s heart is in the hand of the Lord; he directs it like a watercourse wherever he pleases” (Prov. 21:1). It would’ve been possible to see that this event was a coincidence, but we need to see this event through the eyes of faith, and remember that God is the one working behind the scenes.
Ezra set the foundation, but Nehemiah reaped the results. We could be an Ezra or a Nehemiah in ministry.
It’s easy to see the confidence and courage of Nehemiah in chapter two, without remembering the quiet steps of faith in chapter one. Nehemiah’s strength didn’t come from himself, but through long years of knowing Scripture and prayer which led to this. We need to remember that many years occurred behind closed doors where his relationship with God was being built over time.
Nehemiah 3 (Rebuilding the City)
Common people rebuilt sections of the fortifying wall around Jerusalem. The author starts in the northern section of the city and describes counterclockwise how the wall was rebuilt (i.e. north, west, south, east).
Rebuilding the NORTHERN fortifications of the city
(3:1) Eliashib was the son of Joaikim (Ezra 10:6). The “Sheep Gate” was near the pool of Bathesda. The “Tower of the Hundred” is only mentioned here and in Nehemiah 12:39. It is unclear where this was located.[12] The “Tower of Hananel” was in the most northern part of the city (Jer. 31:38; Zech 14:10).[13]
(3:2) Zaccur is short for Zechariah. He would later sign the covenant (Neh. 10:12).
(3:3) The “Fish Gate” was one of the main entrances to the Temple (2 Chron. 33:14). It is probably near the Damascus Gate.[14]
(3:4-5) These other families helped with the work.
(3:6) The “Old Gate” was in the northwest corner of Jerusalem (2 Kings 14:13; Jer. 31:38).
(3:7) Different families rebuilt the official governor’s seat.
Rebuilding the WESTERN fortifications of the city
(3:8) We aren’t sure what the “Broad Wall” refers to. It is likely on the western part of the city.
(3:9-11) The “Tower of Furnaces” is only mentioned here. It is likely on the western part of the city near the Corner Gate (2 Chron. 26:9).[15]
(3:12-13) The “Valley Gate” was 1,000 cubits or five football fields long. The “Dung Gate” was mentioned above (Neh. 2:13).
Rebuilding the SOUTHERN fortifications of the city
(3:14) “Beth-haccherem” can be identified “with Ramat Rahel, two miles south of Jerusalem.[16]
Rebuilding the EASTERN fortifications of the city
(3:15) The “Fountain Gate” might be located “in the eastern wall between the southern end of the city and the double wall of the Siloam Pool.”[17] Or perhaps, it could be located near the Siloam tunnel. The “Pool of Selah” is the same as the “Pool of Siloam” (Jn. 9:7).
(3:16) David was buried in the city (1 Kings 2:10; 2 Chron. 21:20; 32:33; Acts 2:29).
(3:17-20) This section gives a rapid fire explanation of other parts which were repaired. Baruch “zealously” rebuilt his section. These people must have sensed that they needed to work in haste, because of the surrounding enemies.
(3:21) The living quarters for the high priest were on the eastern wall, near the “retaining wall of the temple area above the Kidron Valley.”[18]
(3:22-24) Other priests continued to fill in the gaps of the repairs. More repairs were made in various places.
(3:25) This was probably “the old place of David.”[19] It would have been a guardhouse (Jer. 32:2; cf. Neh. 12:39).
(3:26) The “Water Gate” was the main source of water to the palace-temple complex.[20]
(3:27) These men (the Tekoites) finished their work (v.5), and apparently, they did extra. Everyone was pitching in to make the defenses strong.
(3:28) The “Horse Gate” was easternmost section of the city (Jer. 31:40).
(3:29) The “East Gate” could be the current “Golden Gate.”[21]
(3:30-31) The “Inspection Gate” was in the northeast part of the Temple.[22]
(3:32) This brings us full-circle back to the original building site at the “Sheep Gate” (v.1). The author basically explained each portion of the walls and who rebuilt them.
Concluding insights
These builders were not experts. They were just common people (e.g. priests, perfume-makers, women, etc.). But they worked hard to build this wall. Similarly, believers are not “expert ministers,” but we work hard to carry out ministry through God’s power.
Nehemiah 4 (Fighting off Sanballat and Tobiah)
(4:1) Sanballat and Tobiah were the guys who originally ridiculed Nehemiah’s vision of rebuilding the fortifications (Neh. 2:10). Then, they accused Nehemiah (and co.) of treason against the Persian king (Neh. 2:19).
(4:2) Despite Sanballat’s sarcasm, the Jews under Nehemiah’s leadership do all of these things (cf. Neh. 12:43).
(4:3) Tobiah ridicules their work: Even if a lightweight animal like a fox could make the wall collapse under its weight. There could be some truth to his accusation, because the wall was not built by experts, but by common people (see Concluding Insights for chapter 3).
(4:4-5) This is similar to an imprecatory psalm (see our earlier article “What about the ‘Cursings’ in the Psalms?”). Since Tobiah’s word were “demoralizing” the Jewish people, he must have been taunting them directly as they worked.
(4:6) Literally, the Hebrew states that the people “had a heart to work.”[23] The taunting and ridiculing didn’t stop their drive. Perhaps Nehemiah’s prayer inspired them (vv.4-5).
(4:7-8) The hard work of the Jewish people only made the enemies angrier. The enemies came together to physically stop the work, attacking the Jewish people.
(4:9) Notice the relationship between trusting in God’s role (“we prayed to our God”) and assertively acting in faith (“we set up a guard”). Balancing our role and God’s role is difficult to do—especially under high tension and stress. But the Jewish people had an excellent balance of both prayer and action. The battle against these enemies was won by both—not one or the other.
(4:10) The five word parallelism in the Hebrew makes Yamauchi think that this was a song that was sung by the Jewish people.[24] This could imply that they were losing motivation. It could also imply that they were not trusting in self-effort (“we ourselves are unable”), but rather trusting in God.
(4:11-12) Nehemiah must have had good sources to know what the enemy was plotting. The neighboring Jewish people had heard about their plots and warned them “ten times,” which may be an idiom for “again and again” (Gen. 31:41).
(4:13) Nehemiah filled in the gaps of the exposed portions of the wall with entire families. This might imply that both the men and women—the young and old—were fighting together.
(4:14-15) The cure for the fear of man is to focus on how “great and awesome” God really is. The enemies backed off when they saw the resolve of the Jewish people. However, Nehemiah understood this as “God frustrating their plan,” not his own ingenuity or strength as a leader.
(4:16-17) The workers trades shifts: some guarded the backs of the workers, while the workers continued to build the wall. Even the unskilled laborers had a weapon in one hand as they rebuilt the stones (!).
(4:18) The builders themselves had their swords in their sheaths—ready to fight. The trumpeters were there as a primitive form of security alarms to alert the people of intruders.
(4:19-20) Since the people were spread out, the trumpet would call them together to fight.
(4:21) They literally worked all day long.
(4:22-23) The Jewish people stayed on “high alert” at all times. Even when they took a water break (or a bath?), they brought their swords with them for protection. This was all-out, high-commitment war!
Concluding Insights
Sometimes, when we are trying to move God’s agenda forward, we can become discouraged by our enemies. We can’t listen to them. Instead, pray that God would use these attacks for the good.
We can’t expect that following God to be without opposition (2 Tim. 3:12).
Learn to trust that God is the one who will fight for us.
One thing they had in their arsenal was that God is with them (v.20).
Nehemiah 5 (The rich take advantage of the poor)
(5:1-3) The men and women were so poor that they had to sell their houses just to eat. They were criticizing the leadership because the construction of the wall was leaving them starving. In times of famine, the poor always suffer first.
(5:4) Inflation skyrocketed at this time because of Persian taxation: “The acquisition of land by the Persians and its alienation from production helped produce a 50 percent rise in prices.”[25]
(5:5) The daughters were “forced into bondage” (kāḇaš). This Hebrew term can mean “rape” (cf. Esther 7:8). Though, in this context, Yamauchi understands this to refer to enslavement.[26] Since they couldn’t pay off their debts, they needed to sell themselves (and their children!) into slavery.
(5:6-7) Nehemiah was outraged by this injustice. He “contended” (rîḇ) with the rich landowners, which means “to dispute, quarrel, conduct a lawsuit with.”[27] The term “usury” (maššā) refers to putting people into debt (cf. Deut. 24:10; Prov. 22:26). There were many OT laws that prevented the rich to put the poor into further debt through the use of interest (Ex. 22:25-27; Lev. 25:35-37; Deut. 23:19-20; 24:10-13).
(5:8) The Jewish civil laws prevented selling a person like property or chattel slavery (Ex. 21:8). The rich landowners had no defense, and they were “silent” from Nehemiah’s rebuke.
(5:9-11) Nehemiah called on them to forgive any interest on loans and return the land to the poor.
(5:12-13) Nehemiah made their claim legally binding by having the priests present for the rich to make their oath.
(5:14) Nehemiah became governor from 444 BC to 432 BC. Nehemiah refused to accept the regular food allowance as an example to the people around him. This becomes especially important in light of the greed displayed by the rich landowners above.
(5:15) These “governors” refer to previous Persian governors.[28]
(5:16) Nehemiah set a further example by working alongside the other Jewish people.
(5:17-18) Governors like Nehemiah were expected to “entertain lavishly.”[29] Instead of taking their food and money, Nehemiah gave it away.
(5:19) Nehemiah did all of this good in view of God. He realized that God was watching his leadership closely.
Concluding Insights
Nehemiah wasn’t a top down leader. He was able to persuade even the rich landowners to freely give back the money. It would show a lot of strength and courage not to show favoritism to the rich (cf. Jas. 2:1-10).
Nehemiah didn’t take from his people or his privilege (v.14, 18). Instead, he worked even harder on the wall (v.16). That is, he set an example to them.
Nehemiah 6 (Sanballat, Tobiah, and Geshem try to intimidate)
Sanballat, Tobiah, and Geshem make three attempts to get Nehemiah out of the picture:
FIRST ATTEMPT: A “peaceful ploy” to kill Nehemiah
(6:1) Sanballat, Tobiah, and Geshem the Arab return to stop Nehemiah from finishing his work. These enemies had been there the entire time: heckling, threatening, and intimidating the Jewish people (cf. Neh. 2:10). Now, these enemies are starting to see the wall becoming completed.
(6:2) “Ono” was located seven miles southeast of Joppa near Lydia.[30] The enemies probably proposed this as neutral territory to meet. But Nehemiah discerned that they were laying a trap.
(6:3) Instead of giving them a direct accusation, Nehemiah told them that he had more important work to do.
(6:4) The enemies tried four times (!!) to get Nehemiah to meet with them, but he kept giving them the same message. He wouldn’t be dissuaded from his mission.
SECOND ATTEMPT: A slanderous letter to undermine Nehemiah’s character and authority
(6:5-7) Persian kings did not tolerate sovereign kingdoms or kings under their reign, so this would’ve been a serious accusation.[31]
(6:8-9) Nehemiah outright denies these accusations. His response could be translated: “It is a figment of your own imagination.”[32] The accusations only drew him closer to God and to become more committed to his mission.
THIRD ATTEMPT: A false prophet to get Nehemiah to sin
(6:10) Shemaiah tells Nehemiah to go hide and seek refuge in the Temple, because the enemies were coming to kill both of them. Later, we find out that Sanballat and Tobiah had hired him to lie to Nehemiah (v.12).
(6:11-12) Lay people were not allowed to enter the Temple (Ex. 29:33; 33:20; Num. 18:7). Nehemiah realized that Shemaiah was working for the other side. He compared Shemaiah’s suggestion with the word of God, realizing that Shemaiah was a false prophet.
(6:13) The goal of this plot was to discredit Nehemiah and to get him to sin.
(6:14) Apparently, Sanballat and Tobiah had many insiders whom they hired to discredit Nehemiah. These enemies were trying to get Nehemiah’s own people to discredit him.
Mission accomplished: The Wall is finished!
(6:15-16) According to Yamauchi’s chronology, the wall was built in roughly two months.[33] This miraculous act occurred under strong leadership and the “help of… God” (v.16). Even the neighboring nations could see that this expedited work was the work of God—not man.
(6:17-19) Tobiah had intermarried with key Jewish people. No wonder he could infiltrate their ranks so well. Tobiah’s son (Jehohanan) was married to the daughter of Meshullam—one of the builders of the wall (Neh. 3:4, 30). Even with the wall built, Tobiah wouldn’t stop his “psychological warfare” with Nehemiah (v.19).
Concluding Insights
Nehemiah wouldn’t listen to what the detractors said. He stayed on his mission—even though people were trying to distract him (and trap him).
Nehemiah was pretty discerning. He even spotted a false prophet (v.12).
Nehemiah wouldn’t be intimidated by false prophets (v.14).
Nehemiah refused to seek refuge in the shelter because he wouldn’t back down, and he wouldn’t break God’s law (being a layman in the Temple). It is a sin when a leader hides from problems (v.13)—especially when this is breaking God’s word. This is definitely different from David who stayed back from the battle.
Nehemiah 7 (The wall is built!)
(Neh. 7) Why are these lists different from the lists in Ezra 2?
(7:1-2) Hanani (Neh. 1:2) and Hananiah[34] guarded the “fortress,” which was “a fortress located at the northwest corner of Jerusalem.”[35] Nehemiah had seen how Sanballat and Tobiah were trying to infiltrate his ranks, so it’s no wonder that he set up his brother who was a “faithful man” who “feared God.” He wanted someone who could be trustworthy.
(7:3) Normally, the city would open its gates in the morning. But because of potential invaders, Nehemiah only wanted them opened in the middle of the day—probably so he could see the enemies coming.
(7:4) The people rebuilt their collective fortifications before they even built their own houses (!).Would they have been willing to do this, if Nehemiah wasn’t so selfless?
Remember, only about 50,000 exiles returned to repopulate the city (vv.66-67). So, the city would’ve felt empty.
(7:5) God can place burdens in people’s hearts.
(7:6-69) These names are essentially the same as the lists in Ezra 2.
(7:70) A drachma weighed about 1/3 of an ounce. 1,000 drachmas would weigh about 19 pounds.[36]
(7:71-73) Yamauchi writes, “The weight of ‘20,000 drachmas’ (v.71) would be about 375 pounds; ‘2,200 minas’ about 2,550 pounds; and ‘2,000 minas’ (v.72) about 2,500 pounds.”[37]
Concluding Insights
Leaders set the standard for the community. They inspire people by example. If a leader doesn’t have a high standard for their own life, others won’t be inspired to a high dedication to God. Leaders are held to a higher standard.
Note that the people were worried about all of the menacing and threats of Sanballat and Tobiah (et al.). Yet nothing ever came to fruition! This is a real lesson to Christian leaders: Not allowing your fear to govern your mission.
Nehemiah 8 (Ezra reads Law)
All of the people came out to hear Ezra read the Law (vv.1-3). The people responded well to God (v.6). Nehemiah and Ezra encouraged the people not to mourn (v.9). The purpose of this wasn’t to focus on their sin, but to focus on God (v.10). They had a celebration (v.12). They beamed with joy (v.18).
(8:1) Ezra read the Law to the people publicly (cf. Ezra 3:1). The “Water Gate” is probably the space right in front of the Temple,[38] not to be confused with Herod’s Water Gate.
(8:2) This was the Jewish New Year (Lev. 23:23-25; Num. 29:1-6), and they celebrated the Feast of Trumpets at this time. Note that both men and women were present to hear the Law read (and even children).
(8:3) They listened all morning! Remember, this was in a time before distractions like TV, smart phones, social media, etc. Yamauchi comments, “The people evidently stood for about five hours attentively listening to the exposition of the Scriptures. Christians on the mission fields have been known to listen with rapt attention for such extended periods of time.”[39]
(8:4) This must have been a big platform to hold thirteen men.
(8:5) The “book” was actually a scroll.[40] The people all stood in reference to what he was about to read: the actual words of God!
(8:6) The term “Amen” went back to as early as David’s time (1 Chron. 16:36). We still use this term today to express agreement.
(8:7) The other priests expounded on the reading, teaching the people what it meant.
(8:8) Some of the Jews may not have been sharp in Hebrew because of the Exile, so the priests translated the words that they couldn’t grasp.
(8:9-10) Nehemiah and Ezra stood side by side. The people were weeping when they realized how far they had collectively fallen short. But repentance should not end in tears, but in a change of heart and the “joy of the Lord” (v.10; cf. 2 Cor. 7:8-9).
(8:11) “Be still” (hassû) means to “hush” or “be quiet.”[41]
(8:12) The people understood the message: they celebrated the fact that God was gracious to them.
(8:13) The people couldn’t get enough Scripture!
(8:14) For more on these festivals, see “Foreshadowing in the Festival System.”
(8:15) The people made their booths out of branches—not typical leather tents.
(8:16) They set up these booths all over the city—even on top of their own houses.
(8:17) The Festival of Booths had been celebrated since the time of Joshua (1 Kings 8:65; 2 Chron. 7:9), but it “had not been celebrated before with such exceptional joyousness.”[42]
(8:18) During this entire weeklong festival, Ezra taught the people from the Scriptures. This would’ve been like a weeklong retreat of fun, socializing, family time, and Bible study. It would’ve been very refreshing after the frenzied workload that the people had from building the walls of the city.
Concluding Insights
The purpose of the Law is to get us to focus on God—not ourselves. The Law ultimately leads us to Christ (Gal. 3:24).
The people had long periods of Bible study according to verse 3 (~5 hours!).
It’s important that people understand the meaning of the text—not just hearing the words (v.8).
Is it wrong to mourn during repentance? (v.9) One insight is the fact that Nehemiah tells them to stop mourning and weeping. Moreover, in verse 10, Nehemiah wants to direct them to the “joy of the LORD.”
What does it mean that the “joy of the LORD is your strength” (v.10). The reading of the word relates to this joy (vv.17-18).
Nehemiah 9 (Renewing the covenant)
(9:1-2) The mention of how they “separated themselves from all foreigners” could allude to Ezra 10. If this is the case, then the celebration and rejoicing was followed by another bout of repentance and public confession. Remember, only a very small minority married foreign wives (see Ezra 10:3).
(9:3) Their repentance led them back to Scripture and worship.
(9:4-5) The priests led the people to remember who God is and what he had done for them. The people knew all of these accounts based on the weeks of Bible study that they were doing. Here, the priests condense the story of salvation history for the people. Note the different attributes of God that they mention.
Creator
(9:6) They begin by acknowledging God as the one and only Creator of the universe.
Covenant-Maker
(9:7-8) God made a covenant with Abraham to give him the land and to give it to his descendants. The people were literally standing on this promise 1,500 years later.
Redeemer
(9:9) God heard their cry.
(9:10-11) God judged Egypt through miracles.
(9:12) God led his people through the desert.
Law-Giver
(9:13-14) God gave them his Law after he saved them. Similarly, God gives us imperatives after he reveals the indicatives.
Provider
(9:15) God provided for their needs in the desert.
Forgiver
(9:16-19) The people forgot about God, tried to raise up a new leader to take them back to Egypt, make idols, etc. Nonetheless, God was gracious toward them.
Provider
(9:20-21) Even though the people rebelled against God, he still provided for their needs.
Protector
(9:22-25) God empowered the people to fight against the Canaanites.
A Loving Judge
(9:26-31) God judged the people with the Exile because they had rejected his provision, his prophets, and his Law. God gave them over to judgment and discipline, but he responded when the people turned back. This cycle repeats over and over. But the main message is that God is gracious.
The present circumstances
(9:32-37) The people acknowledged that they were in this present plight because of their own sin. They refused to blame God, but called him “just” and “faithful” in the way he dealt with the nation (v.33).
(9:38) The people resign the covenant to show their faithfulness to God’s leadership once again.
Concluding Insights
All of their Bible study, prayer, and worship led them to trust God more.
The people renewed the covenant with God. To do this, they remembered the last several hundred years. Sometimes, it’s important to remember God’s work for us in the past, so that we can confront the difficulties in the present (Ps. 77:11-12).
Nehemiah 10 (The people sign the covenant)
(10:1-27) The text lists all of the people who signed the covenant renewal.
(10:28-29) All of the people agreed to the blessings and cursings of the covenant.
(10:30) Specifically (in light of Ezra 10), the people agreed not to intermarry with the neighboring nations.
(10:31) They agreed to keep the Sabbath.
(10:32-39) They agreed to tithe money for the running of the sacrifices in the Temple.
Nehemiah 11 (The people live in Jerusalem)
(11:1-2) The leaders lived in the capital of Jerusalem. Others cast lots to live there (only 1/10). Since others “volunteered” (v.2), this wasn’t a privilege but a responsibility. Most would’ve rather lived in their home towns.
(11:3-19) The text names those who lived in Jerusalem.
(11:20-36) The rest of the text explains who lived in the surrounding cities of Judah.
Nehemiah 12 (Dedication of the City)
(12:1-21) This section describes the list of the Levites who lived during this time.
(12:22-26) This section lists the Levites who served at this time.
(12:27-30) The Levites dedicated the fortifying wall around Jerusalem.
(12:31-39) Nehemiah led two choirs of around the city walls—to the right (v.31) and to the left (v.38).
(12:40-43) Finally, the choirs met together in the Temple (“the house of God”). The singing was loud and proud, and the people all across the area shouted with joy. Many sacrifices were made.
(12:44-47) The Levites, administrators, and singers returned to their roles in the Temple. Life was getting back to a “new normal” in Jerusalem.
Nehemiah 13 (The Sanctuary)
(13:1-2) This refers to Moses’ command in Deuteronomy 23:3-6. The reason for this injunction was not prejudice, but because these specific groups didn’t help with the Israelites during their Wildnerness Wandering. The events of Balaam in Numbers 22-24 (cf. Num. 25:1-3; 31:16; 2 Pet. 2:15; Jude 11). An extrabiblical inscription dating to the 6th BC attests to the prophet Balaam.[43]
(13:3) The term “foreigners” (ʿēreḇ) is the same term used of the “mixed multitude” that left Egypt. In that former case, the Egyptians were allowed to escape because they agreed to align with Yahweh, but in this case, the Ammonites and Moabites had made their decision.
Expelling Tobiah
(13:4-5) Tobiah had wormed his way into the Temple bank (Num. 18:21-32; Deut. 14:28-29; 26:12-15), while Nehemiah was away in the Persian court.
(13:6-7) Nehemiah returned in 432 BC. Remember, Nehemiah had told Artaxerxes that he would return, and Nehemiah kept his promise (Neh. 2:1-8). Nehemiah returned to find one of his mortal enemies in the Temple bank! What will Nehemiah do?
(13:8-9) Nehemiah evicted Tobiah, throwing his belongings out on the street. He also cleansed all of the “rooms” Tobiah had touched. He left no room for compromise.
Reinstating pay for the Levites
(13:10-14) The people had agreed to pay the Levites and singers, but this must have fallen apart after Nehemiah left. In the absence of leadership, discipline can quickly erode. Nehemiah put “reliable” men in charge (v.13).
Reinstating the Sabbath
(13:15-18) People were making wine (v.15) and selling imported goods (v.16) on the Sabbath. Nehemiah held the leaders responsible for allowing this to happen (v.17). Nehemiah reminded them that the Exile occurred for this very reason (v.18).
(13:19-21) Nehemiah personally had the gates shut when the Sabbath arrived. The merchants continued to do business outside of the gates (v.20), until Nehemiah threatened to use “force” to stop them (v.21). This was not an idle threat (see v.25).
(13:22) Nehemiah didn’t just stop the work, but he increased the worship of God on this day.
Eliminating intermarriage
(13:23) This event is 30 years after the events in Ezra 10.[44] This explains why Nehemiah’s approach is so different than Ezra’s.
The Ammonites worshiped Molech, sacrificing their children to him (Lev. 18:21; 2 Kings 23:10, 13). Yamauchi writes, “Extensive archaeological evidence of the burning of thousands of young children has come to light in the Phoenician colony of Carthage. Excavations have uncovered some Ammonite inscriptions from the ninth to seventh century b.c. that feature the god Milcom… to whom the children were offered.”[45]
The Moabites worshiped Chemosh, sacrificing their children to him (Num. 21:29; 2 Kings 3:27).
(13:24) Nehemiah could recognize the mixed marriages, because the children couldn’t speak Hebrew and “the mothers naturally taught their children to speak the only language they knew.”[46]
(13:25) Ezra pulled out his own hair (Ezra 9:3), but Nehemiah pulled out their hair! Yamauchi writes, “Plucking the hair from another’s beard was an action designed to show anger, to express an insult, and to mark someone to scorn (2 Sam 10:4; Isa 50:6; cf. Hammurabi Code 127; Herodotus 2.121).”[47]
Ezra dissolved the current marriages, while Nehemiah abolished future marriages. He put the fear of God into these people.
(13:26) Nehemiah references the case of Solomon, who was a wise man (1 Kings 3:3-15) but who lost his leadership due to marrying foreign wives (1 Kings 11:1-3).
(13:27-28) Clearly, the son of the high priest had been influenced by Sanballat, who was an enemy of Israel (Neh. 2:10).
(13:29-31) Originally, Nehemiah built a wall to keep the enemies out. He returned to the city to find that the values of the enemy had seeped into the city.
Why does Nehemiah continue to ask God to “remember” his good deeds and the evil deeds of these people? (v.14, 22, 31)
[1] Archer, G., Jr. (1994). A survey of Old Testament introduction (3rd. ed., p. 456). Chicago: Moody Press.
[2] Merrill, Eugene H., Mark F. Rooker, and Michael A. Grisanti, The World and the Word: An Introduction to the Old Testament (Nashville, TN: B&H Academic, 2011), 346.
[3] Merrill, Eugene H., Mark F. Rooker, and Michael A. Grisanti, The World and the Word: An Introduction to the Old Testament (Nashville, TN: B&H Academic, 2011), 349.
[4] Kidner, D. (1979). Ezra and Nehemiah: An Introduction and Commentary (Vol. 12, p. 84). Downers Grove, IL: InterVarsity Press.
[5] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 680). Grand Rapids, MI: Zondervan Publishing House.
[6] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 685). Grand Rapids, MI: Zondervan Publishing House.
[7] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 685). Grand Rapids, MI: Zondervan Publishing House.
[8] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 687). Grand Rapids, MI: Zondervan Publishing House.
[9] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 687). Grand Rapids, MI: Zondervan Publishing House.
[10] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 687). Grand Rapids, MI: Zondervan Publishing House.
[11] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 688). Grand Rapids, MI: Zondervan Publishing House.
[12] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 693). Grand Rapids, MI: Zondervan Publishing House.
[13] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 693). Grand Rapids, MI: Zondervan Publishing House.
[14] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 694). Grand Rapids, MI: Zondervan Publishing House.
[15] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 696). Grand Rapids, MI: Zondervan Publishing House.
[16] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 697). Grand Rapids, MI: Zondervan Publishing House.
[17] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 698). Grand Rapids, MI: Zondervan Publishing House.
[18] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 699). Grand Rapids, MI: Zondervan Publishing House.
[19] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 699). Grand Rapids, MI: Zondervan Publishing House.
[20] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 699). Grand Rapids, MI: Zondervan Publishing House.
[21] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 700). Grand Rapids, MI: Zondervan Publishing House.
[22] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 700). Grand Rapids, MI: Zondervan Publishing House.
[23] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 703). Grand Rapids, MI: Zondervan Publishing House.
[24] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, pp. 703–704). Grand Rapids, MI: Zondervan Publishing House.
[25] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 707). Grand Rapids, MI: Zondervan Publishing House.
[26] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 707). Grand Rapids, MI: Zondervan Publishing House.
[27] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 708). Grand Rapids, MI: Zondervan Publishing House.
[28] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 710). Grand Rapids, MI: Zondervan Publishing House.
[29] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 710). Grand Rapids, MI: Zondervan Publishing House.
[30] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 712). Grand Rapids, MI: Zondervan Publishing House.
[31] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 712). Grand Rapids, MI: Zondervan Publishing House.
[32] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 713). Grand Rapids, MI: Zondervan Publishing House.
[33] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 715). Grand Rapids, MI: Zondervan Publishing House.
[34] Some scholars think that this is apposition—namely, elaborating on the first name Hanani (a nickname for Hananiah).
[35] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 716). Grand Rapids, MI: Zondervan Publishing House.
[36] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 721). Grand Rapids, MI: Zondervan Publishing House.
[37] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 721). Grand Rapids, MI: Zondervan Publishing House.
[38] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 723). Grand Rapids, MI: Zondervan Publishing House.
[39] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 723). Grand Rapids, MI: Zondervan Publishing House.
[40] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 724). Grand Rapids, MI: Zondervan Publishing House.
[41] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 726). Grand Rapids, MI: Zondervan Publishing House.
[42] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 728). Grand Rapids, MI: Zondervan Publishing House.
[43] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 759). Grand Rapids, MI: Zondervan Publishing House.
[44] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 765). Grand Rapids, MI: Zondervan Publishing House.
[45] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 765). Grand Rapids, MI: Zondervan Publishing House.
[46] Myers, Ezra-Nehemiah, p.216. Cited in Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 765). Grand Rapids, MI: Zondervan Publishing House.
[47] Yamauchi, E. (1988). Ezra-Nehemiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 766). Grand Rapids, MI: Zondervan Publishing House.