Exegetical and Hermeneutical Commentary of Nehemiah 2:9
Then I came to the governors beyond the river, and gave them the king’s letters. Now the king had sent captains of the army and horsemen with me.
9. the governors beyond the river ] The governors of the provinces W. of the Euphrates. According to Josephus the chief governor of Syria, Phnicia and Samaria was Adus ( Ant. XI. 5. 6). The statement that Nehemiah went to the various ‘governors beyond the river’ may indicate the line of his journey, of which we are told nothing. The Compiler for brevity’s sake has here condensed ‘the Memoirs of Nehemiah,’ omitting whatever was not directly connected with the purpose of his history. Nehemiah would journey to Babylon, and from Babylon probably to Hamath and Damascus, which as the most important cities in Syria would be the residences of ‘governors.’ From Damascus he either journeyed along the E. of the Jordan, crossing it at Jericho, or he crossed it by the usual fords south of the Lake of Galilee and visited Samaria on his way to Jerusalem. At Samaria there may very possibly have resided a Persian officer (cf. Neh 4:2). If Nehemiah took Samaria on his way to Jerusalem, this would account for his mention of Sanballat and Tobiah (Neh 2:10) before the mention of his arrival at Jerusalem (Neh 2:11).
had sent with me ] R.V. had sent with me. As the king’s commissioner Nehemiah was attended by an armed retinue. These royal soldiers placed at his disposal would greatly strengthen the independence of his position at Jerusalem. Nehemiah’s progress as governor with an armed escort is in striking contrast to the similar journey of Ezra, who was ashamed to ask for military protection for his large and unarmed company. (Ezr 8:22.)
Fuente: The Cambridge Bible for Schools and Colleges
Neh 2:9-20
Then I came to the governors beyond the river.
The initial stages of a great reformation
Great reformations often have an insignificant commencement and are slow in developing their true proportions. Reformation work–
I. Requires a vigorous leader.
II. Should not be undertaken without a deliberate estimate of its magnitude and difficulty.
III. In its initial stages is almost certain to provoke opposition.
IV. Cannot be carried on without mutual co-operation.
V. Cannot succeed without the divine blessing. (Homiletic Commentary.)
And gave them the kings letters.
The kings letters
Here is a beautiful picture of the Christian evangelist. When he goes abroad he has no introduction of himself to make–he simply delivers the Kings letters. When the preacher appears in the pulpit, all he has to do is to give the people the Kings letters; when the student bends his head over his desk in the study, it is only that he may study what is written in the letters of the King. The moment we begin to write letters of commendation for ourselves, we become as other men; our distinctiveness as ambassadors is lost. The Kings letters are full of light and love. They are addressed to every man. (J. Parker, D. D.)
When Sanballat the Horonite . . . it grieved them exceedingly.–
Secret jealousy
There is jealousy–
I. Tyrannical in its spirit.
II. Anti-religious in its attitude.
III. Covetously selfish in its motives.
IV. Self-torturing in its effects. (Homiletic Commentary.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
6-9. the queen also sitting byhimAs the Persian monarchs did not admit their wives to bepresent at their state festivals, this must have been a privateoccasion. The queen referred to was probably Esther, whose presencewould tend greatly to embolden Nehemiah in stating his request; andthrough her influence, powerfully exerted it may be supposed, also byher sympathy with the patriotic design, his petition was granted, togo as deputy governor of Judea, accompanied by a military guard, andinvested with full powers to obtain materials for the building inJerusalem, as well as to get all requisite aid in promoting hisenterprise.
I set him a timeConsideringthe great despatch made in raising the walls, it is probable thatthis leave of absence was limited at first to a year or six months,after which he returned to his duties in Shushan. The circumstance offixing a set time for his return, as well as entrusting so importanta work as the refortification of Jerusalem to his care, proves thehigh favor and confidence Nehemiah enjoyed at the Persian court, andthe great estimation in which his services were held. At a laterperiod he received a new commission for the better settlement of theaffairs of Judea and remained governor of that province for twelveyears (Ne 5:14).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then I came to the governors beyond the river,…. Who these governors were, whether the same who were in the second year of this king’s reign eighteen years ago, Tatnai and Shetharboznai, is not certain:
now the king had sent captains of the army and horsemen with me; both to do him honour, and for his safety; and coming thus attended, must serve to recommend him to the governor, who received him from them at the river Euphrates, and conducted him to Judah.
Fuente: John Gill’s Exposition of the Entire Bible
Nehemiah delivered the letter when he came to the governors on this side Euphrates. The king had also sent with him captains of the army and horsemen. The second half of Neh 2:9 contains a supplementary remark, so that must be expressed by the pluperfect. Ezra had been ashamed to request a military escort from the Persian monarch ( Ezr 8:22); but the king gave to the high dignitary called Pecha a guard of soldiers, who certainly remained with him in Jerusalem also for his protection (Ezr 4:17). Besides these, there were in his retinue his brethren, i.e., either relations or fellow-countrymen, and servants, comp. Neh 4:10; Neh 5:10. That this retinue is not mentioned in the present verses, is owing to the fact that the journey itself is not further described, but only indirectly alluded to.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Nehemiah’s Journey to Jerusalem; the Malice of Sanballat, c. | B. C. 445. |
9 Then I came to the governors beyond the river, and gave them the king’s letters. Now the king had sent captains of the army and horsemen with me. 10 When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel. 11 So I came to Jerusalem, and was there three days. 12 And I arose in the night, I and some few men with me neither told I any man what my God had put in my heart to do at Jerusalem: neither was there any beast with me, save the beast that I rode upon. 13 And I went out by night by the gate of the valley, even before the dragon well, and to the dung port, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire. 14 Then I went on to the gate of the fountain, and to the king’s pool: but there was no place for the beast that was under me to pass. 15 Then went I up in the night by the brook, and viewed the wall, and turned back, and entered by the gate of the valley, and so returned. 16 And the rulers knew not whither I went, or what I did; neither had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work. 17 Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach. 18 Then I told them of the hand of my God which was good upon me; as also the king’s words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for this good work. 19 But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn, and despised us, and said, What is this thing that ye do? will ye rebel against the king? 20 Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem.
We are here told,
I. Now Nehemiah was dismissed by the court he was sent from. The king appointed captains of the army and horsemen to go with him (v. 9), both for his guard and to show that he was a man whom the king did delight to honour, that all the king’s servants might respect him accordingly. Those whom the King of kings sends he thus protects, he thus dignifies with a host of angels to attend them.
II. How he was received by the country he was sent to.
1. By the Jews and their friends at Jerusalem. We are told,
(1.) That while he concealed his errand they took little notice of him. He was at Jerusalem three days (v. 11), and it does not appear that any of the great men of the city waited on him to congratulate him on his arrival, but he remained unknown. The king sent horsemen to attend him, but the Jews sent none to meet him; he had no beast with him, but that which he himself rode on, v. 12. Wise men, and those who are worthy of double honour, yet covet not to come with observation, to make a show, or make a noise, no, not when they come with the greatest blessings. Those that shortly are to have the dominion in the morning the world now knows not, but they lie hid, 1 John iii. 1.
(2.) That though they took little notice of him he took great notice of them and their state. He arose in the night, and viewed the ruins of the walls, probably by moon-light (v. 13), that he might see what was to be done and in what method they must go about it, whether the old foundation would serve, and what there was of the old materials that would be of use. Note, [1.] Good work is likely to be well done when it is first well considered. [2.] It is the wisdom of those who are engaged in public business, as much as may be, to see with their own eyes, and not to proceed altogether upon the reports and representations of others, and yet to do this without noise, and if possible unobserved. [3.] Those that would build up the church’s walls must first take notice of the ruins of those walls. Those that would know how to amend must enquire what is amiss, what needs reformation, and what may serve as it is.
(3.) That when he disclosed his design to the rulers and people they cheerfully concurred with him in it. He did not tell them, at first, what he came about (v. 16), because he would not seem to do it for ostentation, and because, if he found it impracticable, he might retreat the more honourably. Upright humble men will not sound a trumpet before their alms or any other of their good offices. But when he had viewed and considered the thing, and probably felt the pulse of the rulers and people, he told them what God had put into his heart (v. 12), even to build up the wall of Jerusalem, v. 17. Observe, [1.] How fairly he proposed the undertaking to them: “You see the distress we are in, how we lie exposed to the enemies that are round about us, how justly they reproach us as foolish and despicable, how easily they may make a prey of us whenever they have a mind; come, therefore, and let us build up the wall.” He did not undertake to do the work without them (it could not be the work of one man), nor did he charge or command imperiously, though he had the king’s commission; but in a friendly brotherly way he exhorted and excited them to join with him in this work. To encourage them hereto, he speaks of the design, First, As that which owed it origin to the special grace of God. He takes not the praise of it to himself, as a good thought of his own, but acknowledges that God put it into his heart, and therefore they all ought to countenance it (whatever is of God must be promoted), and might hope to prosper in it, for what God puts men upon he will own them in. Secondly, As that which owed its progress hitherto to the special providence of God. He produced the king’s commission, told them how readily it was granted and how forward the king was to favour his design, in which he saw the hand of his God good upon him. It would encourage both him and them to proceed in an undertaking which God had so remarkably smiled upon. Thus he proposed it to them; and, [2.] They presently came to a resolution, one and all, to concur with him: Let us rise up and build. They are ashamed that they have sat still so long without so much as attempting this needful work, and now resolve to rise up out of their slothfulness, to bestir themselves, and to stir up one another. “Let us rise up,” that is, “let us do it with vigour, and diligence, and resolution, as those that are determined to go through with it.” So they strengthened their hands, their own and one another’s, for this good work. Note, First, Many a good work would find hands enough to be laid to it if there were but one good head to lead in it. They all saw the desolations of Jerusalem, yet none proposed the repair of them; but, when Nehemiah proposed it, they all consented to it. It is a pity that a good motion should be lost purely for want of one to move it and to break the ice in it. Secondly, By stirring up ourselves and one another to that which is good, we strengthen ourselves and one another for it; for the great reason why we are weak in our duty is because we are cold to it, indifferent and unresolved. Let us now see how Nehemiah was received,
2. By those that wished ill to the Jews. Those whom God and his Israel blessed they cursed. (1.) When he did but show his face it vexed them, v. 10. Sanballat and Tobiah, two of the Samaritans, but by birth the former a Moabite, the latter an Ammonite, when they saw one come armed with a commission from the king to do service to Israel, were exceedingly grieved that all their little paltry arts to weaken Israel were thus baffled and frustrated by a fair, and noble, and generous project to strengthen them. Nothing is a greater vexation to the enemies of good people, who have misrepresented them to princes as turbulent, and factious, and not fit to live, than to see them stand right in the opinion of their rulers, their innocency cleared and their reproach rolled away, and that they are thought not only fit to live, but fit to be trusted. When they saw a man come in that manner, who professedly sought the welfare of the children of Israel, it vexed them to the heart. The wicked shall see it, and be grieved. (2.) When he began to act they set themselves to hinder him, but in vain, Neh 2:19; Neh 2:20. [1.] See here with what little reason the enemies attempted to discourage him. They represented the undertaking as a silly thing: They laughed us to scorn and despised us as foolish builders, that could not finish what we began. They represented the undertaking also as a wicked thing, no better than treason: Will you rebel against the king? Because this was the old invidious charge, though now they had a commission from the king and were taken under his protection, yet still they must be called rebels. [2.] See also with what good reason the Jews slighted these discouragements. They bore up themselves with this that they were the servants of the God of heaven, the only true and living God, that they were acting for him in what they did, and that therefore he would bear them out and prosper them, though the heathen raged, Ps. ii. 1. They considered also that the reason why these enemies did so malign them was because they had no right in Jerusalem, but envied them their right in it. Thus may the impotent menaces of the church’s enemies be easily despised by the church’s friends.
Fuente: Matthew Henry’s Whole Bible Commentary
Arrival in Jerusalem, Verses 9-16
Unlike Ezra Nehemiah says nothing about preparations for his journey, nor any details of those who accompanied him, except for one very different matter. Whereas Ezra was ashamed to ask the king for an armed escort because of his avowal of God’s power and ability to care for him, there went with Nehemiah army captains and horsemen. As he came into the land Nehemiah delivered the king’s letters to the governors and officers for whom they were intended.
One cannot but contrast the two tasks which Ezra, first, then Nehemiah came to Jerusalem to do. That of Ezra was a spiritual undertaking, and the important example of absolute dependence on the Lord was most fitting. With Nehemiah, he was undertaking the physical betterment of the Jews, and the Lord expects His people to take advantage of the physical means He has provided to accomplish such. Thus it was befitting that he have the armed escort. Note the words of Jesus (Lu 16:1-13).
Nehemiah had enemies already in the land, who would have destroyed him and stopped his work had they been able. He became aware of the two most malicious shortly on his arrival beyond the river, Sanballat the Horonite and Tobiah the servant, the Ammonite. Nothing is known of Sanballat outside the Book of Nehemiah, but the consensus of opinion identifies him as a Samaritan of Beth-horon, some kind of officer in the king’s service. Tobiah is called the “servant,” meaning that he had been a slave, probably of the king of Persia, but had been honored with a position in the province including Jerusalem. He was of Ammonite descent, the people who sprang from the younger son of Lot by his daughter. Both these nefarious characters, with others, will be constant deterrents to the work Nehemiah is set to do. They probably learned early of his intent from the letters he brought from the king. Why their animosity was so extreme is never revealed. They were simply early leaders of anti-Semitism.
Nehemiah waited three days before he made the first survey of his task. He says he took a few unnamed individuals with him by night and rode along the demolished walls of the city. He traces his route. Leaving the city by the valley gate, on the southwest corner of the city, he rode along the ruined walls past the dragon well, which some think is to be identified with the spring of Gihon. Riding past the dung gate he came to the fountain gate on the southeast corner of Jerusalem. Here the trash and debris from the burned walls was so great he could ride his beast no further. Nehemiah dismounted and continued on foot through the valley of the brook Kidron to view the eastern wall. After this he turned back into the city by the valley gate, telling no one what he had been doing. The “rulers” include all the governors, prefects, noblemen, priests, elders of the Jews, whom he proceeds to name separately. His secrecy at this point is not altogether understandable, but may have something to do with that opposition already apparent in Sanballat and Tobiah. These men had influential connections in the city.
Fuente: Garner-Howes Baptist Commentary
(9-11) His journey to Jerusalem, occupying some three months, and safe under good escort, is passed over in the narrative, as Ezras had been. It is mentioned, however, that Sanballat, one of the governors, was roused to hostility. After the laborious travelling Nehemiah rested three days, to review the past and prepare for the future.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
NEHEMIAH’S JOURNEY TO JERUSALEM AND NIGHT-VIEW OF ITS WALLS, Neh 2:9-16.
9. Sent captains of the army and horsemen For a safe-conduct. Probably Nehemiah retained these for his guard at Jerusalem.
Fuente: Whedon’s Commentary on the Old and New Testaments
Nehemiah Takes The Road To Jerusalem With A Suitable Armed Guard ( Neh 2:9-10 ).
Having received the king’s permission, and having obtained his letters of authority, Nehemiah set off for Jerusalem accompanied by a suitable armed escort. He was a leading Persian courtier travelling in a way that befitted his dignity. The king would hardly have allowed otherwise. This was not an Ezra travelling with a large party of returnees. This was a king’s favourite and royal official who was travelling in style, and it was the king who would decide on his escort. This was all to the good for it no doubt made the right impression on the governors of the Province when they received the king’s letters. They would know what manner of man this was.
Neh 2:9
‘Then I came to the governors of Beyond the River, and gave them the king’s letters. Now the king had sent with me captains of the army and horsemen.’
Arriving in the Province of Beyond The River in style, he handed over the king’s letters to the various governors. He was accompanied by his royal escort which would in itself speak volumes. All would acknowledge his importance and would no doubt help him on his way.
Neh 2:10
‘And when Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them greatly, in that there was come a man to seek the welfare of the children of Israel.’
There were, however, two officials who were not pleased at his arrival. These were Sanballat the Horonite, who was probably the governor of the district of Samaria, which up to this time had probably included Judah, (we know that he certainly was later), and Tobiah the Servant, the Ammonite, who may well have been his deputy, but was certainly closely connected with him. They were ‘greatly grieved’ that such an important and influential man had come in order to look after the welfare of ‘the children of Israel’. This is not surprising. They had looked on them as easy pickings, but now they had to recognise that, with the arrival of Nehemiah, duly appointed by the king, the situation had changed.
That the returnees were thought of as ‘the children of Israel’ hints at the fact that the returnees now indeed saw themselves as the true Israel, something already made clear in Ezr 2:2; Ezr 3:8; Ezr 9:8. But it also made clear that the returnees, while an identifiable group, were scattered among the local population (they were ‘the children of Israel’ not ‘Israel’), and were probably looked on as fair game, both to be excessively taxed and to be treated contemptuously, and even violently. This was undoubtedly why they were experiencing such anguish and reproach (Neh 1:3). The coming of Ezra would unquestionably have uplifted them spiritually, but he had not had the authority to outface the Governor of Samaria. Nehemiah, however, was of a different standing. It was clear from his royal escort that he was an important Persian official, and the letters had no doubt made clear that he was appointed as the independent Governor of Judah. He therefore had the authority to stand up to Sanballat, and the self-confidence with which to back it up (Neh 6:11). Sanballat and Tobiah, on the other hand, were probably not aware how close he stood to the king, otherwise they would not have later thought that they could traduce him.
Both Sanballat, whose sons names (Delaiah and Shelemiah) included the Name of Yah, and Tobi-yah, were apparently syncretistic Yahwists, the consequence of this being that much of their opposition to the returnees was probably religious. They still took offence at the fact that the returnees had never allowed their fathers, or themselves, a part in the worship of the Temple at Jerusalem (Ezr 4:2-4). And they therefore did everything possible to make life difficult for the returnees. There were indeed large numbers of Yahwists in the district of Samaria (which probably included Judah), some of whom were descended from the newcomers introduced by various kings (2Ki 17:24; 2Ki 17:33; Ezr 4:9-10), and others of whom were descended from the old Israel and Judah which had become so involved in idolatry (Jer 39:10; Jer 40:5). These were now all excluded from the new Israel because of their connections with idolatry.
We know from the Elephantine papyri that Sanballat was governor of Samaria in 408 BC, but clearly then ageing in that his sons were acting for him. And in view of his prominence in the opposition and the way that he treated Nehemiah on equal terms (Nehemiah 6), and that Nehemiah never resents it, it must be seen as probable that he was already governor. Nehemiah, it is true, never gives him the title. But that may simply have been due to the fact that Nehemiah was indicating his contempt for him, preferring to call him ‘the Horonite’ (probably ‘resident of Beth-Horon’ (Jos 16:3; Jos 16:5) and therefore not to be seen as a genuine Yahwist). We can compare the similar ‘Tobiah — the Ammonite’. Meanwhile the title given to Tobiah of ‘the Servant’, while it could indicate ‘servant of the king’ and be an honourable title, was probably rather intended by Nehemiah to indicate Tobiah’s slavish obedience to Sanballat. In later centuries the name Tobiah was linked with a prominent Ammonite family, but Tobiah was a common Jewish name (‘YHWH is good’), and there may have been no connection.
Fuente: Commentary Series on the Bible by Peter Pett
Nehemiah Arrives at Jerusalem
v. 9. Then I came to the governors beyond the river, and gave them the king’s letters. Now, the king had sent captains of the army and horsemen with me, v. 10. When Sanballat the Horonite, v. 11. So I came to Jerusalem and was there three days, v. 12. And I arose in the night, I and some few men with me, v. 13. And I went out by night by the Gate of the Valley, v. 14. Then I went on to the Gate of the Fountain v. 15. Then went I up in the night by the brook, v. 16. And the rulers knew not whither I went, or what I did, v. 17. Then said I unto them, v. 18. Then I told them of the hand of my God which was good upon me, v. 19. But when Sanballat the Horonite and Tobiah, the servant,, the Ammonite, and Geshem the Arabian heard it, they laughed us to scorn and despised us, v. 20. Then answered I them and said unto them, The God of heaven, He will prosper us; therefore we, His servants, will arise and build; but ye have no portion nor right nor memorial in Jerusalem.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
NEHEMIAH‘S JOURNEY TO JERUSALEM (Neh 3:9-11). On his way to Jerusalem, Nehemiah would pass through the provinces of various Persian satraps and governors. To those beyond the Euphrates he carried letters, which he took care to deliver, though by doing so he aroused the hostility of San-ballat. Being accompanied by an escort of Persian soldiers, he experienced neither difficulty nor danger by the way, but effected his journey in about three months.
Neh 2:9
I came to the governors beyond the river. Josephus gives the name of the satrap, of Syria at this time as Adieus (‘Ant. Jud; Neh 11:5, 6, ad fin), but it is uncertain on what authority. The other “governors” he calls Hipparchs.
Neh 2:10
Sanballat. According to Josephus, Sanballat was “satrap of Samaria” under the Persians, and by descent a Cuthaean (‘Ant. Jud.,’ Neh 11:7, 2). He was probably included among the governors to whom Nehemiah had brought letters, and learnt the fact that “a man was come to seek the welfare of the children of Israel” by the delivery of the letters to him. The Horonite, Born, i.e; at one of the two Beth-horons, the upper or the lower, mentioned in Joshua (Jos 16:3, Jos 16:5) as belonging to Ephraim, and now under Samaria. Tobiah the servant, the Ammonite. It has been usual to regard Tobiah as a native chief of the Ammonites, who, after having been a page or other servant at the Persian court, had been made head of the nation. But it seems to be quite as likely that he was a servant of Sanballat’s, who stood high in his favour, gave him counsel, and was perhaps his secretary (Neh 6:17, Neh 6:19). It grieved them exceedingly. From the time that Zerub-babel rejected the co-operation of the Samaritans in the rebuilding of the temple (Ezr 4:3), an enmity set in between the two peoples which continued till the destruction of Jerusalem by Titus. The two capitals were too near not to be rivals; and the greater (general) prosperity of Jerusalem made Samaria the bitterer adversary.
Neh 2:11
I was there three days. Compare Ezr 8:32. After the long journey, three days of rest were necessary.
STEPS TAKEN BY NEHEMIAH PRELIMINARY TO HIS BUILDING OF THE WALL, AND FIRST APPEARANCE OF OPPOSITION (Neh 2:12-20). Hitherto Nehemiah had communicated his purpose to no one but the king and queen of Persia. He expected opposition, and resolved to baffle his opponents, as long as possible, by concealing his exact designs. Even when further concealment was on the point of becoming impossible, he made his survey of the wall by night, that it might escape observation. At last, the time for action being come, he was obliged to lay the matter before the head men of the city (verse 17), whom he easily persuaded when he assured them of Artaxerxes’ consent and goodwill Preparations then began to be made; and immediately murmurs of opposition arose. Three opponents are now spoken ofSanballat, Tobiah, and an Arabian, Geshem or Gashmu, not previously mentioned. These persons appear to have sent a formal message to the authorities of Jerualem (verse 19), taxing them with an intention to rebel Nehemiah made no direct reply to this charge, but boldly stated his resolve to “arise and build,” and denied Sanballat’s right to interfere with him (verse 20).
Neh 2:12
Some few men with me. All the arrangements are made to avoid notice. Nehemiah goes out by night, with few attendants, and with only one beast. He is anxious to see with his own eyes what is the extent of the repair needed, but wishes as few as possible to know of his proceedings.
Neh 2:13
The valley gate. A gate on the western or south-western side of Jerusalem, opening towards the valley of Hinnom. There are no means of fixing its exact position. It was one of those which Uzziah fortified (2Ch 26:9). The dragon well. Dean Stanley suggests that “the dragon well” is the spring known generally as “the pool of Siloam,” and that the legend, which describes the intermittent flow of the Siloam water as produced by the opening and closing of a dragon s mouth, had already sprung up; but the Siloam spring seems to lie too far to the eastward to suit the present passage, and is most likely represented by the “king’s pool” of Neh 2:14. The dung port. “The gate outside of which lay the piles of the sweepings and offscourings of the streets” (‘Stanley,’ 1. s.c.); situated towards the middle of the southern wall
Neh 2:14
The gate of the fountain. A gate near the pool of Siloam (which, though bearing that name in Neh 3:15, seems to be here called “the king’s pool” ); perhaps the “gate between two walls of 2Ki 25:4. There was no place for the beast that was under me to pass. The accumulated rubbish blocked the way. The animal could not proceed. Nehemiah therefore dismounted, and “in the night, dark as it was, pursued his way on foot.
Neh 2:15
By the brook. “The brook Kidron,” which skirted the city on the east. From this he would be able to “look up at the eastern wall” along its whole length, and see its condition. Following the brook, he was brought to the north-eastern angle of the city; on reaching which he seems to have “turned back” towards the point from which he had started, and skirting the northern wall, to have re-entered by the gate of the valley.
Neh 2:16
The rulers. On Nehemiah’s arrival at Jerusalem he found no single individual exercising authority, but a number of persons, a sort of town-council, whom he calls khorim and saganim. It is not clear that he made his commission known to them at first, or indeed that he divulged it before the interview mentioned in verses 17 and 18. The rest that did the work This seems to be said by anticipation, and to mean those who subsequently built the wall.
Neh 2:17
Then said I unto them. Ewald boldly assumes that this happened the next day; but there is nothing to show that it was so soon. The original contains, no note of timenot even the word “then.” Nehemiah simply says, “And I said to them.” The distress. Or “affliction,” as the word is translated in Neh 1:3. No special suffering seems to be intended, beyond that of lying open to attack, and being a “reproach” in the sight of the heathen. Lieth waste. On this hyperbole see the comment upon Neh 1:3.
Neh 2:18
Then I told them of the hand of my God. Nehemiah sketched the history of his past life, and showed how God’s providence had always shielded him and supported him. This, however, would scarcely have had any great effect had he not been able to appeal further to the king’s words that he had spoken. These words clearly contained permission to rebuild the wall, and took away the danger of their so doing being regarded as an act of rebellion by the Persians. What others might think was not of very much account. And they said, Let us rise up and build. Nehemiah’s address had all the effect he hoped for from it. He was anxious to carry the nation with him, and induce them, one and. all, to engage heartily in the work, which must be accomplished, if it was to be accomplished at all, by something like a burst of enthusiasm. Such a burst he evokes, and its result is seen in the next chapter. Almost the whole people came forward, and set to work with zeal So they strengthened their hands for this good work. The original is briefer, and more emphatic”And they strengthened their hands for good.” They embraced the good cause, took the good part, set themselves to work heartily on the right side.
Neh 2:19
Geshem the Arabian, elsewhere called Gashmu (Neh 6:6), may have been an independent sheikh possessing authority in Idumea, or in the desert country adjoining upon Ammon; but it seems quite as likely that he was merely the head of a body of Arab troops maintained by Sanballat at Samaria (Neh 4:7). Sanballat, Tobiah, and Geshem are united so closely, and act so much together (Neh 4:1-7; Neh 6:1, Neh 6:2, Neh 6:6, Neh 6:12, Neh 6:14), that it is difficult to suppose them to be three chieftains residing on three sides of Judaea, the north, the east, and the south, merely holding diplomatic intercourse with each other, which is the ordinary idea. Note that Tobiah is present with Sanballat in Samaria on one occasion (Neh 4:3), and that Geshem and Sanballat propose a joint interview with Nehemiah on another (Neh 6:2). They laughed us to scorn, and said. Either by messengers, like Sennacherib (2Ki 18:17-35), or by a formal written communication, as Ewald supposes. Will ye rebel? Compare Neh 6:6; and see also Ezr 4:12-16. Had Artaxerxes not granted permission, Nehemiah’s proceedings might naturally have borne this interpretation.
Neh 2:20
Then answered I. It is remarkable that Nehemiah takes no notice of the serious charge brought against him, does not say that he had the king’s permission, but rather leaves the “adversaries“ to suppose that he had not. Perhaps he thought that to reveal the truth would drive them to some desperate attempt, and therefore suppressed it. The God of heaven, he will prosper us. Instead of a human, Nehemiah claims a Divine sanction for his proceedings. He and his brethren will build as servants of the God of heaven. Compare the answer made to Tatnai in Zerubbabel’s time”We are the servants of the God of heaven and earth, and build the house that was builded these many years ago” (Ezr 5:11). Ye have no portion, nor right, nor memorial, in Jerusalem. As the claim of the Samaritans to interfere in the affairs of the Jews had been disallowed when they came with an offer of aid (Ezr 4:2, Ezr 4:3), so now, when their interference is hostile in character, it is still more fiercely and indignantly rejected. They are told that they have no part in Jerusalem, no right, not even so much as a place in the recollections of the inhabitants. Their interference is officious, impertinentwhat have they to do with Nehemiah, or the Israelites, or Jerusalem? Let them be content to manage the affairs of their own idolatrous community, and not trouble the worshippers of the true God. Nehemiah avoids opposition by concealment as long as he can; but when opposition nevertheless appears, he meets it with defiance.
HOMILETICS
Neh 2:9-20
Preparation for a great work.
A record of the first steps taken by Nehemiah in the execution of his commission.
I. HIS JOURNEY TO JERUSALEM (verses 9, 11). He no doubt lost no time in setting out; and he made the journey with suitable dignity, and in safety, owing to the escort granted by the king, and the obedience of the “governors beyond the river” to “the king’s letters.”
II. HIS PRELIMINARY INVESTIGATION (verses 12-15). This was
1. Personal. He would see with his own eyes the condition of the wall, so as to judge of the practicability of his plan for restoring it.
2. Secret. Perhaps that foes without might not be able to hinder him, nor their partisans within inform them of his movements.
3. Thorough. Notwithstanding the difficulty of completing it. In all enterprises careful inquiry must precede action if they are to prosper. Our Lord enjoins those who are thinking of becoming his disciples to “count the cost;” and a similar previous consideration is necessary in endeavours to advance his kingdom. Whoever would revive, reform, or restore, must first ascertain the existing state of things, and reckon up his resources for effecting his object. “The knowledge of a disease is half its cure.” Rash zeal is likely to end in failure. Only we must take heed of putting consideration in the place of action; of “thinking about” decision in religion instead of deciding; of “considering” how we can do good until the opportunity of doing it is gone.
III. HIS SUCCESSFUL APPEAL TO THE PEOPLE. Notwithstanding the ruinous condition of the wall, and the feebleness of the Jews
1. He was confident and resolute himself. Assured that the work could be done, and prepared to do his part, and more.
2. He infused his spirit into the people.
(1) He appealed to all classes: rulers, priests, nobles, working-men. The co-operation of all was essential.
(2) His appeal was to all assembled together. Thus insuring the enthusiasm generated by numbers.
(3) His appeal was forcible.
(a) Reminding them of the present condition of the city. Ruinous, defenceless, exciting contempt.
(b) Informing them of the favourable turn which affairs had taken. God’s kind interposition. The king’s commission to him, and gracious words.
(c) Summoning them to join him in building the wall.
(4) His appeal was successful. It roused them to
(a) Prompt and determined resolve.
(b) Mutual incitement.
(c) Confidence and courage.
“So they strengthened their hands for the good work.” Observe
1. The worth of competent leaders. The multitude helpless without them. One man, able and resolute, may turn weakness into strength, and depression into prosperity. In the work of Christ good leaders are of incalculable value. The advent of such often changes the whole aspect of things.
2. The duty of those who are fitted to be leaders. A great responsibility rests on them. Let them not decline the posts for which they are fitted on account of the expense or self-denial involved in filling them. Let them study to lead well, not for the sake of their own honour, but for the glory of Christ and the good of their brethren. Let them lead by their example as well as their speeches; so that they can say with Nehemiah, “Come, and let us build,” etc.
3. The duty of the people towards them. To recognise them, welcome them thankfully, co-operate with them heartily. If the people are weak without good leaders, these are equally weak without the people. But both uniting heartily, they may work wonders.
IV. HIS TREATMENT OF ILL–DISPOSED NEIGHBOURS.
1. How they regarded his proceedings.
(1) With great displeasure and mortification (verse 10).
(2) With undisguised contempt (verse 19). “Will ye rebel against the king?” is perhaps to be viewed as ironical rather than as insinuating a serious charge. “Ye puny Jews, do you imagine you can defy the power of Persia to which you are subject?” Otherwise we may add
(3) With misrepresentation.
2. How he dealt with them.
(1) He addressed them seriously, expressing his confidence in God; his determination, in common with his brethren, to proceed with the enterprise; his rejection of their unjustifiable interference.
(2) He just went on with the work. Observe
1. Every good work will meet with opposition, if not with contempt.
2. Such opposition is best met by trust in God, earnest resolution, and increased activity.
Neh 2:10
Seeking the welfare of the Church.
“There was a man come to seek the welfare of the children of Israel.” Thus, with some contempt, Sanballat and Tobiah thought and spoke of the coming of Nehemiah to Palestine. But if meant as a scoff, it may be accepted as a eulogium: like” a friend of publicans and sinners.” Nehemiah is correctly described in the words. They set before us conduct to be imitated by citizens and statesmen in respect to the general community, by Christians in respect to the Church, and to the world at large.
I. TO SEEK THE WELFARE OF THE CHURCH OF CHRIST IS INCUMBENT ON ALL CHRISTIANS. The maintenance of religions ordinances, the spread of Christianity, the increase and prosperity of the Church, the benefit of its individual members, are the concern of every Christian, and ought not to be left to a few. The efforts of all are needed; each can do something, and should do it heartily and cheerfully. The great motives to zeal apply to all, as really as to the few who feel their power. When the many can be described as those who with all their might “seek the welfare” of the Church and kingdom of God, a new era in the history of Christianity will begin.
1. How we should seek the welfare of the Church. By our exertions, gifts, prayers.
2. Why we are bound to do so. The nature of our religion, which is love; the purpose of our calling as Christiansto be “lights in the world;” the express commands of our Lord; the Divine examples and many human; the blessings we have received from the gospel and the Church; the blessings we may impart; the nobleness of the unselfish spirit and pursuits, and the increase they secure to the true wealth and blessedness of our own beingall are powerful reasons why we should interest ourselves in the good of the Church, and so of the world, and do all we can to promote it.
II. IT IS ESPECIALLY INCUMBENT ON THOSE WHO HAVE SPECIAL TALENTS. All talents can find employment in this service; all should be consecrated to it. The more we have of faculty and aptitude, the more we are bound to employ them. Bodily energy, mental power and culture, spiritual attainments, wealth, social position and influence, should all be cheerfully devoted to Christ and the good of men. “Unto whomsoever much is given, of him shall be much required.”
III. THE PUBLIC SPIRIT SHOWN BY ANY WHO ARE SPECIALLY QUALIFIED TO DO GOOD SHOULD AWAKEN THANKFULNESS, AND THEIR SERVICES BE GLADLY ACCEPTED. Because such men are greatly needed, and if well supported can do much more good than ordinary men; and because the number of such is comparatively small, so strong are the temptations to a lower style of life. Yet even in a time of depression, the appearance on the scene of a man of unusual ability and resources, willing to devote himself to the general good, is not always welcomed by all. Not only, outside, the Sanballats and Tobiahs are grieved and angry, but within are found some who feel their own importance in the community threatened, and allow jealousy, envy, and uncharitableness, culminating perhaps in open hostility, to prevail over such faint love for Christ, his cause and people, as they may possess.
IV. THE MISSION AND WORK OF NEHEMIAH MAY WELL REMIND US OF HIS WHO IN LOVING SERVICE IS “HIGHER THAN THE HIGHEST.” He came “to seek the welfare” not of “the children of Israel” only, but of the world. He came with the commission not of an earthly monarch, but of the Father in heaven. His personal qualifications were not simply those of an excellent and able man, but of perfect humanity united to perfect Deity. His compassion for men was that of incarnate love. His toils and sufferings, ending in a death of agony and shame, surpass incalculably all that the best men have ever endured in serving their fellows. His resources are those of the universe”all power in heaven and earth.” The benefits he confers are of corresponding magnitude and duration. Yet men viewed him with hate and envy, and still turn away from him; and his people render him a love and co-operation miserably small, far inferior to what Nehemiah received from his fellow Jews. Let us be careful to receive him with hearty faith and submission for our own salvation; and then consecrate our all to his service, counting nothing too great to do for him, no sacrifice too painful to make in promoting his designs for the present and eternal welfare of men.
Neh 2:12
God-given thoughts and impulse.
“Neither told I any man what my God had put in my heart to do at Jerusalem.”
I. WHEN WE MAY SAFELY ASCRIBE TO GOD WHAT HAS ARISEN IN OUR HEARTS. There is a danger, to which fervent religiousness exposes men, of delusion, fanaticism, and impiety in ascribing their thoughts, feelings, or purposes to God. When may we safely say, “God put it into my heart”?
1. When the thought, feeling, or purpose is manifestly good. God is the author of all good, and only of good. He cannot put evil into the heart. To ascribe it to him is blasphemy. Hatred, malice, uncharitableness, misrepresentation, injustice, cruelty, even though they assume the garb of piety, cannot be from him. They bear upon them the stamp of their father, the devil. Let furious bigots, calumniators of their Christian brethren, and persecutors, lay this to heart. Before ascribing to God what is in our heart, we must compare it with what we know to be from himthe teaching of our Lord, his character, the enumerations of the fruits of the Spirit (Gal 5:22, Gal 5:23; Eph 5:9). Whatever corresponds with these we may safely conclude to be from God. And the closer the correspondence, the more certain the conclusion.
2. When it issues in great good. Nehemiah, writing after he had executed his purpose and seen its beneficial results, could speak confidently as to its source. This rule for determining the Divine origin of our mental operations must, however, be applied with caution. It is only subordinate, not sufficient of itself. For
(1) God brings good out of evil. Sin and Satan, and bad men, evil in themselves, are God’s slaves to work good (comp. Gen 50:20; Act 2:23, seq.).
(2) Good desires are not always accomplished. David purposed to build the temple; his purpose is pronounced good, and therefore from God, although it was not the will of God that he should execute it. Still, when our thoughts, etc. are carried into action and produce great and lasting good, our confidence is rightly increased that they were from him.
II. WHY WE SHOULD ASCRIBE TO GOD THE GOOD WHICH ARISES IN OUR HEARTS.
1. It is manifestly according to truth.
2. It is required by gratitude A great benefit and honour is thus conferred upon us.
3. Humility demands and is promoted by it. Yet the human heart is so deceitful, that under a show of humility pride and self-complacency may hide, and be fostered by the thought of the distinction thus enjoyed.
4. Due regard for the glory of God will induce us to do this.
5. It is acceptable to God, who will reward by “more grace.”
III. THE PROPRIETY AND WISDOM OF SOMETIMES CONCEALING FROM MEN WHAT GOD HAS PUT INTO OUR HEARTS. There is “a time to be silent;” yet there is also “a time to speak.”
1. Reticence as to our pious thoughts, emotions, and purposes may be right. As for instance when indulged
(1) From a sense of their sacredness.
(2) To test their goodness. In the case of the emotions of personal religion, to ascertain their genuineness. In the case of plans of usefulness, to determine their practicability. So Nehemiah.
(3) To promote their maturity.
2. Reticence may be, or become, wrong. It is so
(1) When cowardice produces it, and the confession of Christ is thereby evaded. “A secret disciple” may be borne with at first, but Christ requires confession on pain of rejection.
(2) When others are thereby deprived of help and encouragement.
(3) When the course of action to which what is put in our hearts points is unreasonably delayed. Nehemiah soon revealed his plans to others, that he might through their co-operation accomplish them.
Neh 2:18
Mutual encouragement.
“And they said, Let us rise up and build. So they strengthened their hands for the good work.” Narrates the effect produced on all classes at Jerusalem by Nehemiah’s address.
I. WHAT MOVED THEM.
1. There was a plain need for energetic and united action.
2. They had a good leader. Competent, resolute, courageous, generous, devoted, self-denying; and withal having authority.
3. There were many encouragements and helps.
4. In all, the will and favourable providence of God seemed manifest.
II. TO WHAT IT LED THEM.
1. Ardent enthusiasm.
2. Resolute determination.
3. Mutual exhortation. “Let us rise up and build.”
4. Confidence and courage.
5. All combining to impart vigour for the work.
“They strengthened their hands,” braced themselves “for the good work.” Note throughout that Christians have similar incentives to their work, and should be similarly affected by them. There is sadder and more wide-spread ruin to move our hearts; we have a Divine leader; the word, the grace, and the providence of God combine to urge and encourage us. Let us “provoke” one another “to love and good works,” and give ourselves to them with unanimous zeal, resolution, and confidence; thus “strengthening our hands for the good work.”
Neh 2:20
Assurance of Divine co-operation.
“The God of heaven, he will prosper us,” etc. Nehemiah’s reply to opponents who wished to deter him from the work he was undertaking.
I. WHEN WE MAY CHERISH THE ASSURANCE OF DIVINE AID AND BLESSING IN OUR ENDEAVOURS. In general when our endeavours are in accordance with the will of Godin the line of his plans and purposes. And this is the case when
1. The work is good.
2. The Divine call to it is clear. This is ascertainable from
(1) the word of God, its revelations, commands, promises.
(2) The grace of God, producing desire and willingness in our hearts; or in some cases placing us in such relation to his Church as gives us the right to act.
(3) The providence of God, giving ability, opportunity, and facilities.
3. Our motives are pure and Christian.
4. Our methods right. Being according to the directions and in harmony with the spirit of Christ.
5. The blessing of God is relied upon and earnestly sought.
II. THE EFFECTS WHICH SUCH ASSURANCE WILL PRODUCE.
1. Confidence of success. Notwithstanding difficulties, misrepresentation, contempt, opposition (see verse 19), and occasional desponding thoughts.
2. Strenuous exertion. “Therefore,“ etc; not, “Therefore we need not work, or may be lax in our endeavours.” Confidence which thus operates is presumption. God will do most when men do their best.
3. Rejection of alien interference. This took the form of opposition in the case of Sanballat, etc. Yet Nehemiah’s language seems to imply that these objectors would have co-operated, if allowed to do so, on terms acceptable to them. “We his servants will arise and build; but ye have no portion,” etc. So it was at least as to the erection of the temple (Ezr 4:1-3). And in our day many who are “of the world” arc willing to unite with the Church in her works. The peril is that in welcoming their aid the Church should imbibe their spirit, and so lose her own proper strength. We cannot, it is true, draw as sharp a line between the Church and the world as Nehemiah between Jews, and non-Jews. But we have great need to be on our guard against the insidious influence of the worldly spirit, and the adoption of worldly means of doing what professes to be, but then ceases to be, Christ’s work. We may not be justified in rejecting the material aid of worldly men when proffered without conditions (Nehemiah had accepted that of Artaxerxes), but we must never accept their counsels. The world is more dangerous within the Church than in open opposition. Faith in Divine aid will preserve from such a policy. Cherishing this, we shall feel that whether the world smile or frown we shall succeed in the end; but that if God were to withdraw his help we must fail; and that he is likely to abandon us if we so rely on others as to be unfaithful and disobedient to him, by surrendering our distinctiveness as the disciples of Christ.
HOMILIES BY W. CLARKSON
Neh 2:9-11
Ungodly (unchristian) jealousy.
Nehemiah, attended by a Persian escort, came safely to Jerusalem. The king had dealt liberally with him; he provided him with a military guard to protect him from the dangers of the road, and with letters of instruction to use at his journey’s end (verse 9). But the prophet soon foundwhat we all find soon enoughthat the work we attempt for God can only be accomplished by triumphing over difficulty. The path of holy service lies over many a scorching plain, up many a steep mountain, along many a “slippery place.” . Nehemiah’s great obstacle was to be found in the virulent enmity of Sanballat and Tobiah. When these men heard of his arrival, “it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel” (verse 10). Looking at this statement concerning these men, we notice
I. THEIR COMPARATIVE INNOCENCY WHEN JUDGED BY HUMAN STANDARDS. At first thought it seems almost incredible that they should have been “grieved exceedingly” because a man had come to seek the welfare of their neighbours. But when we ask if Sanballat and Tobiah were so very much worse than mankind in general, we are compelled to own that theirs was but an instance of ordinary human selfishness. In every land and through every age men have been jealous of their rivals’ prosperity. These men concluded that the elevation of Jerusalem virtually meant the depression of Samaria; that, indirectly, Nehemiah had come to lower the dignity if not to lessen the prosperity of their state, and they counted him an enemy. So have men argued everywhere even until now. Wars that were avowedly waged on some small pretext were really fought because one strong nation was jealous of the growing vigour of some neighbouring power. Not only nations, but tribes, families, societies, and (it must be sorrowfully admitted) Christian Churches have allowed themselves to be jealous of the growth of other nations, other tribes, other Churches, and have been grieved when men “sought” and promoted “their welfare.” So general and widespread is this selfishness, taking the form of jealousy of the prosperity of others, that it is not for us to “cast the first stone” of bitter reproach. But we must see
II. THEIR ACTUAL GUILT IN THE SIGHT OF GOD. A selfish jealousy like this of Sanballat and Tobiah, a grief at the prosperity of neighbours and competitors, whether in the civil or religious world, is in the sight of God
(a) unrighteous. Our neighbours have every whit as much right to make the most of their powers and opportunities as we have of ours; to rise above us by lawful means as we to remain above them. We, as well as they, have received our heritage from men and from God, and we have no moral right to limit their success, or to object to their power, or be offended at their superiority.
(b) Short-sighted. We ought to understand that we are enriched by one another’s prosperity. “We are members one of another, and should rejoice in one another’s welfare. This is so with
(1) neighbouring nations;
(2) sister Churches;
(3) capital and labour;
(4) various contemporary industries.
The more one prospers, the more another will prosper too. If a man comes to “seek the welfare” of any “Israel,” we should not be “exceedingly grieved,” but heartily glad.
(c) Sinful. Though we may not denounce one another, we are all, together, under the condemnation of God. How can he be otherwise than grieved with us when we envy the welfare of our own brethren? That those who are children of the same Divine Father and members of the same family should wish ill to one another must vex his loving spirit.
(d) Something of which we shall live to be utterly ashamed. How many have to remember with shame that when men “came seeking the welfare of God’s people,” they were antagonistic when they should have been friendly.C.
HOMILIES BY R.A. REDFORD
Neh 2:10-20
True work Divinely succeeded.
Here is the enterprise briefly sketched out: the ruin to be built up; the surrounding sea of scorn, hatred, and opposition to be kept back; the co-operation of rulers and people to be maintained. One man evidently to be the life and soul of the whole work. “I told not a man what my God had put in my heart to do for Jerusalem.”
I. All truly religious work should be accomplished in the spirit of UNCOMPROMISING FAITHFULNESS.
1. Complete independence of those who have no heart to “seek the welfare of the children of Israel.”
2. Fearlessness of opposition whether open or treacherous.
3. Wise discretion in the use of methods. The less confident must be held up by the men of stronger faith. It is well sometimes to commit the energies of good men to a worthy enterprise before they calculate too much, lest their hearts should misgive them.
4. The true leader must not wait for others. Promptitude is the soul of activity and the seal of success. Nehemiah begins with his night expedition of survey: “I and some few men with me.”
II. REALITY AND TRUTH is the basis of all faith and zeal for God. Look at the facts. “Ye see the distress.” Jerusalem lying waste; its gates burned with fire; actual reproach on the people of God. Whatever we attempt to build up, whether the edifice of our own religious life, or the prosperity of the Church, or the structure of Christian evidence, let us be sure that we understand the real state of the case; what is in ruins, what remains unshaken, what will be expected of us, what is the reproach which has to be wiped away; we must neither extenuate nor exaggerate.
III. FELLOWSHIP and CO–OPERATION the hope of a revived Church. “Come and let us build.“ However needful that good men should, in some respects and for a time, work alone (Nehemiah told nothing at first to the Jews”priests, nobles rulers and the rest”), when the great effort has to be made, it should be made in the spirit of union and brotherly love. “I told them.” “And they said, Let us rise up and build.” The true co-operation will not be a mere association of individuals, but a spiritual brotherhood, a covenant with God and with one another, recognising the “hand of God,” and the “good work,” and the Divinely-appointed ministry, and the special guidance and grace, both already bestowed and promised.
IV. ALL SUCCESS, as against the world and its enmity, in face of scorn, contumely, falsehood, and evil devices, MUST COME OUT OF THE HARMONY BETWEEN GOD‘S PURPOSES AND OUR WILL. He will prosper. We will arise and build. We must look to it that our portion, our right, our memorial are in Jerusalem. There are the three great supports to every earnest worker’s confidence and hope. He has cast in his lot with God’s people; he has entered into covenant relation with God, and has therefore a right in Jerusalem; it is the seat and fountain of his most blessed memories. “There his best friends, his kindred dwell; there God his Saviour reigns.” All happy, successful work in the Church of Christ will be work done by spiritual men, actuated by spiritual motives, and depending on spiritual strength. The greatest hindrance to the progress of true religion has been the meddling with its operations by those who “have no portion, nor right, nor memorial in Jerusalem.”R.
HOMILIES BY W. CLARKSON
Neh 2:11-20
Wise procedure in presence of a great work.
Nehemiah before Jerusalem, the earnest patriot prophet before the city of God, lying waste and exposed, suggests to us
I. THE PRESENCE OF A GREAT WORK AWAITING US. “So I came to Jerusalem” (verse 11). There are to-day many Churches, societies, interests, more or less dear to God, which are “in distress” (verse 17), urgently needing restoration and defence, that they be not open to attack, and that they may” be no more a reproach” (verse 17) to the people of God. Our work, like that of Nehemiah before Jerusalem, may be great, inasmuch as
(1) it will be costly, demanding time and treasure;
(2) it will be delicate and difficult, requiring the co-operation of men of many minds and various interests;
(3) it will have large issues, the end being either a sad and humiliating collapse or a noble and useful triumph. The steps which Nehemiah took to carry out his great project suggest points in a
II. WISE PROCEDURE IN OUR WORK. The first and very essential point is
1. Full consideration, in private before making proposals in public. Nehemiah “was there three days (verse 11) before taking action. Instead of illustrating the maxim, “More haste, worse speed,” he acted on another and better one, “Quickly enough if well enough;” indeed, on another and better still, “He that believeth shall not make haste” (Isa 28:16). After waiting three days at Jerusalem, he made a very careful inspection of the city, going all round and examining it thoroughly (verses 12-15). He “went out by night” (verse 13), in order that he might be the more unobserved, and he took care that “the rulers knew not whither he went, or what he did” (verse 16); nor did he tell any one, priest, ruler, noble, or workman (verse 16), what he was about. First he took, as we should, “counsel with himself;” he examined searchingly, considered fully, went into and went round the matter in his own mind. A little time spent in earnest, devout meditation beforehand will often save an “age of care,” and a “world of trouble” afterwards. Then Nehemiah spake.
2. Free consultation before other action. “Then said I unto them,” etc. (verse 17). Evidently he made a full statement to them “in public meeting assembled.” He called them together, no doubt using the king’s commission. He took counsel with the leaders (those specified in verse 16). Consultation is wise, just, with a view to co-operation. It
(a) conciliates those whose goodwill we need. Men do not like to be treated as if their judgment were worthless and their consent unnecessary.
(b) Brings out valuable suggestions. The wisest man overlooks some things, and they who devote all their powers to particular industries, obtain a knowledge and can furnish help in council in matters relating to their own department which others cannot contribute.
3. Forcible presentation of motives. Nehemiah laid the whole case before them, and appealed to
(a) The urgency of their need: the distress they were in; Jerusalem waste; the gates burnt (verse 17).
(b) The sign of God’s favour resting upon them. “The hand of my God which was good upon me” (verse 18).
(c) The encouragement they had from man as well as God. “The king’s words” (verse 18).
(d) The need there was to regain the honour they had lost among the nations. “That we be no more a reproach.”
(1) Necessity,
(2) God’s manifest presence,
(3) available human help,
(4) our reputation (and therein the repute of God’s work), will often be leading motives with us.
We should omit none that can be brought, for all are helpful, and one will avail with one man, and another with another.
4. Energetic resolution. “They said, Let us arise and build. So they strengthened their hands for this good work” (verse 18). Zest at the commencement is not everything, but it is much. It is vastly better than contention or cold-heartedness. Let us gird ourselves to the fight with energy of soul, and the battle is half won already.
5. Disregard of ridicule (verses 19, 20). Zeal is deaf to sarcasm; it brushes aside the spears of scorn; it turns the idlers out of the field.C.
HOMILIES BY J.S. EXELL
Neh 2:12-20
The way to view and repair ruined fortunes.
I. The way to VIEW ruined fortunes. “And viewed the walls of Jerusalem, which were broken down” (Neh 2:13). There are broken fortunes in the Church, in business, and in the home; let us see how we are to regard them.
1. Thoughtfully. Nehemiah made a careful inspection of the ruined city.
2. Religiously. “What God hath put in my heart to do at Jerusalem” (verse 12).
3. Conscientiously. “Which were broken down, and the gates thereof were consumed with fire” (verse 13). Nehemiah did not try to persuade himself that the city was in a better state than it really was; he saw things in their right aspect.
4. Independently. “And the rulers knew not whither I went” (verse 16). Nehemiah was animated by a strong purpose.
5. Cautiously. “And I arose in the night” (verse 12).
6. Reproachfully. We must look on our broken fortunes as a reproach to us.
7. Hopefully.
II. The way to REPAIR ruined fortunes.
1. Energy must be awakened. “Come and let us build up the wall.”
2. Providence must be recognised. “The hand of my God which was good upon me.”
3. Circumstances must be utilised. “As also the king’s words that he had spoken unto me.”
4. Mutual co-operation must be effected. “So they strengthened their hands for this good work.”
5. Scorn must be withstood (verses 9-20).E.
Neh 2:19, Neh 2:20
Religion and ridicule.
I. That religion is often made the subject of RIDICULE. “They laughed us to scorn.”
1. Its doctrines are ridiculed. Men laugh at the supernatural.
2. Its enterprise is ridiculed. Men scorn the idea of a world-wide moral conquest.
3. Its agencies are ridiculed. “Is not this the carpenter’s son?”
4. Its experiences are ridiculed. “Much learning doth make thee mad.” This ridicule is
(1) envious;
(2) imbecile;
(3) contemptuous;
(4) ignorant;
(5) libellous.
“Will ye rebel against the king?” Christ was despised and rejected of men.
II. The REPLY which religion should make to ridicule.
1. That it is often wise to reply to ridicule. “Then answered I them.”
2. That religion must meet ridicule by expressing confidence in God. “The God of heaven, he will prosper us.”
3. That religion must meet ridicule by determination which cannot be moved by it. “Therefore we his servants will arise and build.”
4. That religion must meet ridicule by denying its right or ability to interfere. “But ye have no portion, nor right, nor memorial, in Jerusalem.”
5. That religion must meet ridicule by declaring it alien to the high privileges of the truth. It has no portion in Jerusalem. This is the ideal reply to derision.E.
Fuente: The Complete Pulpit Commentary
Neh 2:9 Then I came to the governors beyond the river, and gave them the king’s letters. Now the king had sent captains of the army and horsemen with me.
Ver. 9. Then I came to the governors ] Josephus saith that the next day he took his journey and delivered his letters to Saddeus, governor of Syria, Phoenicia, and Samaria. A strange example, saith one, to see a courtier leave that wealth, ease, and authority that he was in, and go dwell so far from court in an old, torn, and decayed city, among a rude poor people, where be should not live quietly, but toil and drudge like a day labourer, in dread and danger of his life. But this is the case of earnest and zealous men in religion, &c.
Now the king had sent captains
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Neh 2:9-10
9Then I came to the governors of the provinces beyond the River and gave them the king’s letters. Now the king had sent with me officers of the army and horsemen. 10When Sanballat the Horonite and Tobiah the Ammonite official heard about it, it was very displeasing to them that someone had come to seek the welfare of the sons of Israel.
Neh 2:9 the king had sent with me officers of the army, and horsemen Ezra did not ask for an official escort (cf. Ezr 8:22). Nehemiah used all the official clout he could muster. They were both spiritual men, but functioning in different roles (Ezra – political/spiritual leader and Nehemiah – political/administrative leader).
Neh 2:10 Sanballat This Babylonian name (BDB 702, May Sin [moon goddess] give life, cf. Neh 2:10; Neh 2:19; Neh. 3:33; Neh 4:1; Neh 6:1-2; Neh 6:5; Neh 6:12; Neh 6:14; Neh 13:28). He was governor of the province of Samaria. We know of him both from the Elephantine papyri and the Samaritan papyri. His children had YHWHistic names. The returning Jews rebuffed his offer of help (cf. Ezr 4:3), which infuriated him.
the Horonite This means that he was from one of the two Canaanite cities called Beth-horon; both were located in the old tribal allocation of Ephraim (cf. Jos 10:10-14).
Tobiah His name means, YHWH is my good (BDB 375). He was an Ammonite enemy of Nehemiah and all returning Jews (cf. Neh 2:10; Neh 2:19; Neh. 3:35; Neh 4:1; Neh 6:1; Neh 6:12; Neh 6:14; Neh 6:17; Neh 6:19; Neh 13:4; Neh 13:7-8).
official This is literally slave, servant (BDB 713). This term became a title of honor and access to the court. It is interesting that who he served is not stated, so he was not a servant of Sanballat, but a person of leadership himself.
It is just possible that he was governor of Ammon as Nehemiah was governor of Judah, both under the satrap of the Province Beyond the River. His name occurs in some later lists of leaders of Ammon. If this is so, then these three enemies denoted that the leaders of the regions surrounding Judah were all hostile.
it was very displeasing to them This is the same term (BDB 949) that was used in Neh 2:3 to describe Nehemiah (cf. Neh 13:8, where Nehemiah throws Tobiah’s personal belongings out of a room in the temple). For other uses in the same sense see Gen 48:17; 1Sa 8:6; 1Sa 18:8; Isa 59:15; Jon 4:1).
Sanballat and Tobiah were still angry (BDB 949, KB 1269, Qal IMPERFECT) at their rejection of helping rebuild the temple (cf. Ezr 4:3).
the sons of Israel In this idiom the term Israel (BDB 975, KB 442) refers to Jacob’s new name after he wrestled with the angel (cf. Gen 32:28). It can mean
1. El persisteth
2. El perseveres
3. El contendeth
All of the tribes of Israel came from his sons (cf. Gen 49:3-27; Exo 1:2-4, Joseph’s two children, Ephraim and Manessah, both became tribes, cf. Gen 48:8-22).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
captains = princes.
army = force.
Fuente: Companion Bible Notes, Appendices and Graphics
Neh 2:9-16
Neh 2:9-16
NEHEMIAH SHOWS HIS CREDENTIALS TO THE SATRAPS;
ARRIVES IN JERUSALEM; AND SURVEYS THE BROKEN WALLS BY NIGHT
“Then I came to the governors beyond the River, and gave them the king’s letters. Now the king had sent with me captains of the army and horsemen. And when Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly, for that there was come a man to seek the welfare of the children of Israel. So I came to Jerusalem, and was there three days. And I arose in the night, and some few men with me; neither told I any man what my God put in my heart to do for Jerusalem; neither was there any beast with me, save the beast that I rode upon. And I went out by night by the valley gate, even toward the jackars well, and to the dung gate, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire. Then I went on to the fountain gate, and to the king’s pool.’ but there was no place for the beast that was under me to pass. Then I went up in the night by the brook, and viewed the wall; and I turned back, and entered by the valley gate, and so returned. And the rulers knew not whither I went, or what I did; neither had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rest that did the work.”
“And I came to the governors beyond the River, and gave them the king’s letters” (Neh 2:9). This must indeed have been a shock to Sanballat and Tobiah. The mention of “captains of the army, and horsemen,” (Neh 2:9) indicates a very considerable military escort; and they were strengthened by the full authority, permission and credentials of the king of Persia. This was particularly bad news to Sanballat, who, “According to the Elephantine Papyrus, was governor of Samaria, which at that time included Judea. He was possibly an Ephraimite.”
Sanballat would have been a fool not to have read this sudden arrival of Nehemiah in command of a division of the Persian army as the end of his domination of Judah.
“It grieved them exceedingly” (Neh 2:10). Of course, their normal reaction to the situation was to hinder Nehemiah in every possible manner.
“I went out by night by the valley gate” (Neh 2:13). One must admire the skill, wisdom and ability of Nehemiah, who secretly developed his whole program of action, concealing it from every person who might have been in a position to discourage or hinder it.
“The valley gate” (Neh 2:13). This was one of the nine gates of the city, located at the southwest corner of Jerusalem; and Nehemiah’s exploration of the walls extended along the southern elevation of the city, past the southeast corner and some distance up the Kidron valley as far as the king’s pool. He did not go around the whole city, but turned back and reentered by the valley gate.
“There was no place for the beast that was under me to pass” (Neh 2:14). Recent archaeological discoveries explain why Nehemiah was compelled to dismount and continue a part of his exploration on foot. “Excavations by Kathleen Kenyon have revealed dramatically why Nehemiah’s mount could not pass along the eastern wall. The steep slopes had been built up with gigantic stone terraces. When Nebuchadnezzar destroyed the city, those terraces with the buildings constructed on them collapsed into the valley below; and when Nehemiah came the entire area (around that southeastern section) was an incredible mass of fallen stones. Nehemiah abandoned the pre-exilic line of the east wall altogether and constructed a new wall along the crest of the hill.”
“And the rulers knew not …” (Neh 2:16). The `rulers’ were the local officials; and the fact that Nehemiah laid his plans secretly, excluding both the priests and the nobles from his confidence, at first, indicates that he was in possession of prior information regarding the opposition to be expected from them. Those people whom he had interviewed in Shushan had probably apprised him of the evil attitude of the priests and nobles.
E.M. Zerr:
Neh 2:9. Artaxerxes was very considerate of Nehemiah. He not only gave him letters of introduction to the governors west of the Euphrates, but furnished him a military escort. The preceding verse explains this all to have been the hand of God.
Neh 2:10. Sanballat was a Persian ruler under the authority of Artaxerxes, stationed In Samaria. Tobiah was a Samaritan by race, and a slave of Sanballat. The two were united in their opposition to the work of Nehemiah. They were unfriendly toward the Jews, and hence felt grieved to see anyone doing something in their behalf.
Neh 2:11. The situation was somewhat tense, so Nehemiah was not hasty in starting operations; he waited 3 days after arriving in Jerusalem.
Neh 2:12. Nehemiah knew that he would likely be opposed in his work. He did not want to expose himself to the enemy any more nor any sooner than necessary. His first investigation, therefore, was in the night. He went about it very quietly. He took a few men with him, evidently for protection only. He did not tell them what he had in mind, and did not let them have horses to ride. They had to go on foot while he alone had the use of a horse.
Neh 2:13. Of course we would not expect Nehemiah to make a minute inspection of all the parts of the wall, especially at night; he made a general survey. The cities with walls had gates at certain places where special interests would draw crowds. And the gates would be named after these special interests, or perhaps be located by some natural significance. The dragon well was a fountain having that name, for what reason we are not told. Since this fountain would be visited frequently, a gate was made in the wall at that place. One gate was called gate of the valley because it opened out near one of the depressions near the city. Dung port. The second word means “gate.” The first is from SHEPHOTH and Strong defines it, “a heap of rubbish or filth.” Smith’s Bible Dictionary says the following about the subject: “The uses of dung were twofold–as manure and as fuel. The manure consisted either of straw steeped in liquid manure, Isa 25:10, or the sweepings, Isa 5:25, of the streets and roads, which were carefully removed from the houses, and collected in heaps outside the walls of the towns and fixed spots–hence the dung-gate at Jerusalem–and thence removed in due course to the fields.” All of this information explains why there would be a port [al] or gate at this spot and be so named. Nehemiah made inspection at these places and found the walls and gates in a dilapidated condition.
Neh 2:14. Such places as fountains and pools would be visited frequently, which would call for the convenience of a gate. Nehemiah tried to inspect some of these spots but they were not passable for his horse.
Neh 2:15. He came up from another angle; by the brook. From here he examined the condition of the wall, then retraced his journey. He reentered the city at the gate of the valley, the place where he had begun his tour of inspection (Neh 2:13).
Neh 2:16. The persons named were outstanding citizens of the country. The priests were a religious class and the others were assorted according to either social or industrial classification. Nehemiah kept his preliminary investigation unknown to all of them, until he had returned.
Fuente: Old and New Testaments Restoration Commentary
to the governors: Neh 2:7
Now the: Ezr 8:22
Reciprocal: Jer 30:21 – nobles
Fuente: The Treasury of Scripture Knowledge
Neh 2:9. Now the king had sent captains of the army and horsemen with me This the king had done over and above what Nehemiah had desired; and it procured him the greater respect from the governors, when they saw the care which the king took for the safety of his person.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Neh 2:9-20. Nehemiah Arrives in Jerusalem and Surveys the Walls.
Neh 2:9. The account of the journey is omitted, interest being centred upon what Nehemiah was going to do in Jerusalem.the governors beyond the river: namely of the provinces on the west of the Euphrates; as Nehemiah would almost certainly pass through Hamath and Damascus, the two most important cities in Syria, the governors here resident are probably intended.the king . . . horsemen: cf. Neh 4:16; Neh 4:23; this body-guard remained with Nehemiah in Jerusalem. Contrast Ezr 8:22.
Neh 2:10. Sanballat the Horonite: more correctly Sinuballit; an inhabitant of Beth-horon in Samaria (cf. Jos 16:3; Jos 16:5; Jos 18:13; Jos 21:22). One of the Elephantine papyri (p. 79) refers to him as the governor of Samaria.Tobiah the servant: lit. slave; the epithet is difficult to account for; perhaps Tobiah had once held a menial position under the Persian king, and had been raised to a place of honour.a man: in the Heb. there is a note of contempt
Neh 2:11. and was there three days: cf. Ezr 8:32.
Neh 2:12. neither . . . Jerusalem: this secrecy was due to what is recounted in Neh 2:10; whatever plans Nehemiah might have in view would necessarily require to be kept secret lest their carrying out should be forestalled by the enemys partisans in the city (see Neh 6:10-14).
Neh 2:13. the valley gate: so called because it led to the valley of Hinnom.the dragons well: not mentioned elsewhere; it cannot be located with certainty Robertson Smith (The Religion of the Semites, p. 172 [1894]) says: In 1Ki 1:9; 1Ki 3:8, the fountains of En-rogel, where Adonijah held his sacrificial feast, and of Gihon, where Solomon was crowned, are plainly the original sanctuaries of Jerusalem. The former was by the serpents stone, and may perhaps be identified with the dragon well of Neh 2:13. Here again, as in Arabia and at the Orontes, the dragon or serpent has a sacred significance. [See also G. A. Smith, Jerusalem, i. pp. 74, Neh 11:1 f. He considers that it was a spring opened by earthquake which subsequently disappeared. We have no reference to the name or to a well in the position described before or after the time of Nehemiah.A. S. P.]the dung gate: probably, as the name seems to imply, the gate out of which the town refuse was carried.
Neh 2:14. the fountain gate: cf. Neh 3:15, Neh 12:37; on the east side of the mouth of the Tyropon Valley, though this is not quite certain.the kings pool: i.e. Solomons pool; it lay to the east of the pool of Siloam.but there was no place . . .: because the path was blocked with, the ruins of the walls.
Neh 2:15. the brook: i.e. the Kidron; cf. 2Sa 15:23.and I turned back: this reads as though Nehemiah did not finish his inspection of the walls; Ryle is, however, probably right n thinking that we have here an instance of condensation on the part of the compiler, who at this point passes at once to the return journey without giving us sufficient material to judge whether the complete circuit of the walls was made.
Neh 2:16. And the rulers knew not: as rulers occurs again later in this verse it is perhaps better to follow the LXX here and read guards.to the rest that did the work: the work can only refer to the building of the walls; but these had not been begun seeing that Nehemiah had not yet disclosed his purpose. The words were probably added by the compiler, writing later from his own point of view.
Neh 2:17. The compiler is only utilising Nehemiahs memoirs, he is not transcribing them, and he leaves out the account of the calling of the assembly, the meeting of which is implied by what follows, in order to come to what he regards as more important.that we be no more a reproach: cf. Psa 44:13; Psa 79:4.
Neh 2:18. the hand of my God: i.e. Gods guidance; this did not, however, mean that human means were not to be made the most of, so he recalls the promise of the king of Persia.they strengthened their hands: i.e. they took heart; the approximate converse expression of weakening the hands of someone, in the sense of discouraging by hindering, occurs in Ezr 4:4.
Neh 2:19. Geshem the Arabian: in Neh 6:6 Gashmu.what is this thing that ye do? The words imply that the building had already commenced.
Neh 2:20. we his servants: if the reading of the LXX is right, we his innocent (lit. pure) servants, the words convey a repudiation of Sanballats suggestion of rebellion.ye have . . . Jerusalem: cf. Ezr 4:3.memorial: viz. among their posterity: the thought of the memory of the departed living amongst their posterity was the forerunner of the belief in the life hereafter, and with it in the resurrection of the body, which became a dogma of Judaism soon after the Maccaban struggle. The normal Sheol-conceptionmodified by the adumbration of a higher belief in a few isolated passagespictured only the existence of the shades of the departed in the underworld with only a vague idea of personality (Isa 14:9-15*).
Fuente: Peake’s Commentary on the Bible
4. The return to Jerusalem 2:9-20
Because of the opposition of the Jews’ neighbors, Artaxerxes sent a military escort to accompany Nehemiah to Jerusalem (Neh 2:9). It is not certain how many Jews traveled with Nehemiah on this occasion. The writer gave us no numbers.
Sanballat may have originated in Horonaim in Moab, but he seems more likely to have come from one of the Beth-horons (Upper or Lower) located just a few miles northwest of Jerusalem (cf. Jos 10:10-11). [Note: H. H. Rowley, "Sanballat and the Samaritan Temple," Bulletin of the John Rylands Library 38:1 (September 1955):166-67.] The Elephantine papyri (ca. 400 B.C.) name him as the governor of Samaria, which he may have been then or after this event took place. [Note: James B. Prichard, ed., Ancient Near Eastern Texts, p. 492.] There was evidently a series of governors of Samaria named Sanballat. [Note: Yamauchi, "Ezra-Nehemiah," pp. 768-71.] Tobiah seems to have been a Jew-his name means "Yahweh is good"-who had attained a position similar to that of Sanballat in Ammon, east of Judah, under the Persians. [Note: L. H. Brockington, Ezra, Nehemiah, and Esther, p. 130.] Scholars have traced nine generations of his influential family. [Note: Benjamin Mazar, "The Tobiads," Israel Exploration Journal 7 (1957):137-45, 229-38.]
Probably Nehemiah wanted to survey the damage to the walls secretly (Neh 2:12) because, had Israel’s enemies observed him, they might have stirred up the people of the land to riot against him.
"He wished to lay his plans without any possibility of leakage to the enemy before their execution began, and then to let the execution be so swift that the work would be finished before they could successfully appeal to the king against it once more." [Note: H. H. Rowley, "Nehemiah’s Mission and Its Background," Bulletin of the John Rylands Library 37:2 (March 1955):559.]
Perhaps Nehemiah only surveyed the southern parts of Jerusalem’s wall because those were the only sections still standing.
"Jerusalem was always attacked where she was most vulnerable, from the north; thus there was little preserved in that direction." [Note: Yamauchi, "Ezra-Nehemiah," p. 689.]
Another reason for Nehemiah’s secrecy was probably that he wanted to formulate a plan before the Jews could marshal arguments why they could not rebuild the walls (Neh 2:16). When he did present his ideas (Neh 2:17-18), the people responded positively. This is an evidence of Nehemiah’s wisdom as a leader.
"There is evidence that Geshem [Neh 2:19] (cf. Neh 6:1 ff.), far from being a negligible alien, was an even more powerful figure than his companions, though probably less earnestly committed to their cause. . . . From other sources it emerges that Geshem and his son ruled a league of Arabian tribes which took control of Moab and Edom (Judah’s neighbors to the east and south) together with part of Arabia and the approaches to Egypt, under the Persian empire." [Note: Kidner, pp. 83-84. Cf. Olmstead, pp. 295, 316.]
Nehemiah continued the policy of not allowing the people of the land to help rebuild Jerusalem, that Zerubbabel had begun (Neh 2:20; cf. Ezr 4:3). He also continued to trust in God’s enabling power primarily, rather than in his own ability (Neh 2:20; cf. Joh 15:5).
"Nehemiah was clearly a shaker, a mover, and a doer." [Note: Yamauchi, "Ezra-Nehemiah," p. 690.]
Donald Campbell identified 21 principles of effective leadership that Nehemiah demonstrated in chapter 2.
"He established a reasonable and attainable goal
He had a sense of mission
He was willing to get involved
He rearranged his priorities in order to accomplish his goal
He patiently waited for God’s timing
He showed respect to his superior
He prayed at crucial times
He made his request with tact and graciousness
He was well prepared and thought of his needs in advance
He went through proper channels
He took time (three days) to rest, pray, and plan
He investigated the situation firsthand
He informed others only after he knew the size of the problem
He identified himself as one with the people
He set before them a reasonable and attainable goal
He assured them God was in the project
He displayed self-confidence in facing obstacles
He displayed God’s confidence in facing obstacles
He did not argue with opponents
He was not discouraged by opposition
He courageously used the authority of his position." [Note: Donald K. Campbell, Nehemiah: Man in Charge, p. 23.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
THE MIDNIGHT RIDE
Neh 2:9-20
NEHEMIAHS journey up to Jerusalem differed in many respects from Ezras great expedition, with a host of emigrants, rich stores, and all the accompaniments of a large caravan. Burdened with none of these encumbrances, the newly appointed governor would be able to travel in comparative ease. Yet while Ezra was “ashamed” to ask for a military escort to protect his defenceless multitude and the treasures which were only too likely to attract the vulture eyes of roving hordes of Bedouin, because, as he tells us, he feared such a request might be taken as a sign of distrust in his God, Nehemiah accepted a troop of cavalry without any hesitation. This difference, however, does not reflect any discredit on the faith of the younger man.
In the first place, his claims on the king were greater than those of Ezra, who would have had to petition for the help of soldiers if he had wanted it, whereas Nehemiah received his bodyguard as a matter of course. Ezra had been a private subject previous to his appointment, and though he had subsequently been endowed with large authority of an indefinite character, that authority was confined to the execution of the Jewish law; it had nothing to do with the general concerns of the Persian government in Syria or Palestine. But Nehemiah came straight from the court, where he had been a favourite servant of the king, and he was now made the official governor of Jerusalem. It was only in accordance with custom that he should have an escort assigned him when he went to take possession of his district. Then, probably to save time, Nehemiah would travel by the perilous desert route through Tadmor, and thus cover the whole journey in about two months-a route which Ezras heavy caravan may have avoided. When he reached Syria the fierce animosity which had been excited by Ezras domestic reformation-and which therefore had been broken out after Ezras expedition-would make it highly dangerous for a Jew who was going to aid the hated citizens of Jerusalem to travel through the mixed population.
Nevertheless, after allowing their full weight to these considerations, may we not still detect an interesting trait of the younger mans character in Nehemiahs ready acceptance of the guard with which Ezra had deliberately dispensed? In the eyes of the world the idealist Ezra must have figured as a most unpractical person. But Nehemiah, a courtier by trade, was evidently well accustomed to “affairs.” Naturally a cautious man, he was always anxious in his preparations, though no one could blame him for lack of decision or promptness at the moment of action. Now the striking thing about his character in this relation-that which lifts it entirely above the level of purely secular prudence-is the fact that he closely associated his careful habits with. his faith in Providence. He would have regarded the rashness which excuses itself on the plea of faith as culpable presumption. His religion was all the more real and thorough because it did not confine itself to unearthly experiences, or refuse to acknowledge the Divine in any event that was not visibly miraculous. No man was ever more impressed with the great truth that God was with him. It was this truth, deeply rooted in his heart, that gave him the joy which became the strength, the very inspiration of his life. He was sure that his commonest secular concerns were moulded by the hand of his God. Therefore to his mind the detachment of Persian cavalry was as truly assigned to him by God as if it had been a troop of angels sent straight from the hosts of heaven.
The highly dangerous nature of his undertaking and the necessity for exercising the utmost caution were apparent to Nehemiah as soon as he approached Jerusalem. Watchful enemies at once showed themselves annoyed “that there was come a man to seek the welfare of the children of Israel.” {Neh 2:10} It was not any direct injury to themselves, it was the prospect of some favour to the hated Jews that grieved these people, though doubtless their jealousy was in part provoked by dread lest Jerusalem should regain the position of pre-eminence in Palestine which had been enjoyed during her depression by the rival city of Samaria. Under these circumstances Nehemiah followed the tactics which he had doubtless learnt during his life among the treacherous intrigues of an Oriental court. He did not at first reveal his plans. He spent three days quietly in Jerusalem. Then he took his famous ride round the ruins of the city walls. This was as secret as King Alfreds exploration of the camp of the Danes. Without breathing a word of his intention to the Jews, and taking only a horse or an ass to ride on himself and a small body of trusty attendants on foot, Nehemiah set out on his tour in the dead of night. No doubt the primary purpose of this secrecy was that no suspicion of his design should reach the enemies of the Jews. Had these men suspected it they would have been beforehand with their plans for frustrating it; spies and traitors would have been in the field before Nehemiah was prepared to receive them; emissaries of the enemy would have perverted the minds even of loyal citizens. It would be difficult enough under any circumstances to rouse the dispirited people to undertake a work of great toil and danger. If they were divided in counsel from the first it would be hopeless. Moreover, in order to persuade the Jews to fortify their city, Nehemiah must be prepared with a clear and definite proposal. He must be able to show them that he understands exactly in what condition their ruined fortifications are lying. For his personal satisfaction, too, he must see the ruins with his own eyes. Ever since the travellers from Jerusalem who met him at Susa had shocked him with their evil tidings, a vision of the broken walls and charred gates had been before his imagination. Now he would really see the very ruins themselves, and ascertain whether all was as bad as it had been represented.
The uncertainty which still surrounds much of the topography of Jerusalem, owing to its very foundations having been turned over by the ploughshare of the invader, while some of its sacred sites have been buried under huge mounds of rubbish, renders it impossible to trace Nehemiahs night ride in all its details. If we are to accept the latest theory, according to which the gorge hitherto regarded as the Tyropaeon is really the ancient Valley of Hinnom, some other sites will need considerable readjustment. The “Gate of the Valley” seems to be one near the head of the Valley of Hinnom; we know nothing of the “Dragon Well”: the “Dung Port” would be a gateway through which the city offal was flung out to the fires in the Valley of Hinnom; the “Kings Pool” is very likely that afterwards known as the “Pool of Siloam.” The main direction of Nehemiahs tour of inspection is fairly definite to us. He started at the western exit from the city and passed down to the left, to where the Valley of Hinnom joins the Valley of the Kidron; ascending this valley, he found the masses of stones and heaps of rubbish in such confusion that he was compelled to leave the animal he had been riding hitherto and to clamber over the ruins on foot. Reaching the northeastern corner of the valley of the Kidron, he would turn round by the northern side of the city, where most of the gates had been situated, because there the city, which was difficult of access to the south and the east on account of the encircling ravines, could be easily approached.
And what did he gain by his journey? He gained knowledge. The reformation that is planned by the student at his desk, without any reference to the actual state of affairs, will be, at best, a Utopian dream. But if the dreamer is also a man of resources and opportunities, his impracticable schemes may issue in incalculable mischief. “Nothing is more terrible,” says Goethe, “than active ignorance.” We can smile at a knight-errant Don Quixote; but a Don Quixote in power would be as dangerous as a Nero. Most schemes of socialism, though they spring from the brains of amiable enthusiasts, break up like empty bubbles on the first contact with the real world. It is especially necessary, too, to know the worst. Optimism is very cheering in idea, but when it is indulged in to the neglect of truth, with an impatient disregard for the shady side of life, it simply leads its devotees into a fools paradise. The highest idealist must have something of the realist in him if he would ever have his ideas transformed into facts.
Further, it is to be noted that Nehemiah would gather his information for himself; he could not be content with hearsay evidence. Here again he reveals the practical man. It is not that he distrusts the honesty of any agents he might employ, nor merely that he is aware of the deplorable inaccuracy of observers generally and the inability of nearly all people to give an un-coloured account of what they have seen, but he knows that there is an impression to be obtained by personal observation which the most correct description cannot approach. No map or book will give a man a right idea of a place that he has never visited. If this is true of the external world, much more is it the case with those spiritual realities which the eye hath not seen, and which therefore it has not entered into the heart of man to conceive.. Wordsworth frequently refers to his sensations of surprise and disappointment passing over into a new delight when he first beheld scenes long ago described to him in verse or legend. He finds “Yarrow visited” very unlike “Yarrow unvisited.” One commonplace distinction we must all have noticed under similar circumstances-viz., that the imagination is never rich and varied enough to supply us with the complications of the realty. Before we have looked at it our idea of the landscape is too simple, and an invariable impression produced by the actual sight of it is to make us feel how much more elaborate it is. Indeed a personal investigation of most phenomena reveals an amount of complication previously unexpected. Where the investigation is, like Nehemiahs, concerned with an evil we propose to attack, the result is that we begin to see that the remedy cannot be so simple as we imagined before we knew all the facts.
But the chief effect of Nehemiahs night ride would be to impress him with an overwhelming sense of the desolation of Jerusalem. We may know much by report, but we feel most keenly that of which we have had personal experience. Thus the news of a gigantic cataclysm in China does not affect us with a hundredth part of the emotion that is excited in us by a simple street accident seen from our own windows. The man whose heart will be moved enough for him to sacrifice himself seriously in relieving misery is he who will first “visit the fatherless and widows in their affliction.” {Jam 1:27} Then the proof that the impression is deep and real, and not a mere idle sentiment, will be seen in the fact that it prompts action. Nehemiah was moved to tears by the report of the ruinous condition of Jerusalem, which reached him in the far-off palace beyond the Euphrates. What the scene meant to him as he slowly picked his way among the huge masses of masonry is seen by his conduct immediately afterwards. It must have stirred him profoundly. The silence of the sleeping city, broken now and again by the dismal howls of packs of dogs scouring the streets, or perhaps by the half-human shrieks of jackals on the deserted hills in the outlying country; the dreary solitude of the interminable heaps of ruins, the mystery of strange objects half-descried in the distance by starlight, or, at best, by moonlight, the mournful discovery, on nearer view, of huge building stones tumbled over and strewn about on mountainous heaps of dust and rubbish, the gloom, the desolation, the terror, -all this was enough to make the heart of a patriot faint with despair. Was it possible to remedy such huge calamities?
Nehemiah does not despair. He has no time to grieve. We hear no more of his weeping and lamentation and fasting. Now he is spurred on to decisive action.
Fortified by the knowledge he has acquired in his adventurous night ride, and urged by the melancholy sights he has witnessed, Nehemiah loses no time in bringing his plans before the oligarchy of nobles who held the rule in Jerusalem previous to his coming, as well as the rest of the Jews. Though he is now the officially appointed governor, he cannot arrange matters with a high hand. He must enlist the sympathy and encourage the faith, both of the leaders and of the people generally.
The following points in his speech to the Jews may be noticed. First, he calls attention to the desolate condition of Jerusalem. {Neh 2:17-18} This is a fact well known. “Ye see the evil case that we are in,” he says, “how Jerusalem lieth waste, and the gates thereof are burned with fire.” The danger was that apathy would succeed to despair, for it is possible for people to become accustomed to the most miserable condition. The reformer must infuse a “Divine discontent ,” and the preliminary step is to get the evil plight well recognised and heartily disliked. In the second place, Nehemiah exhorts the nobles and people to join him in building the walls.
So now he clearly reveals his plan. The charm in his utterance here is in the use of the first person plural, not the first person singular- he cannot do the work alone, nor does he wish to, not the second person-though he is the authoritative governor, he does not enjoin on others a task the toil and responsibility of which he will not share himself. In the genuine use of this pronoun “we” there lies the secret of all effective exhortation. Next Nehemiah proceeds to adduce reasons for his appeal. He calls out the sense of patriotic pride in the remark, “that we be no more a reproach ,” and he goes further, for the Jews are the people of God, and for them to fail is for reproach to be cast on the name of God Himself. Here is the great religious motive for not permitting the city of God to lie in ruins, as it is today the supreme motive for keeping all taint of dishonour from the Church of Christ.
But direct encouragements are needed. A sense of shame may rouse us from our lethargy, and yet in the end it will be depressing if it does not give place to the inspiration of a new hope. Now Nehemiah has two fresh grounds of encouragement. He first names that which he esteems highest – the presence and help of God in his work. “I told them,” he says, “of the hand of my God which was good upon me.” How could he despair, even at the spectacle of the ruined walls and gateways, with the consciousness of this great and wonderful truth glowing in his heart? Not that he was a mystic weaving fantastic dreams out of the filmy substance of his own vague feelings. It is true he felt impelled by the strong urging of his patriotism, and he knew that God was in that holy passion. Yet his was an objective mind and he recognised the hand of God chiefly in external events-in the Providence that opens doors and indicates paths, that levels mountains of difficulty and fills up impassable chasms, that even bends the wills of great kings to do its bidding. This action of Providence he had himself witnessed; his very presence at Jerusalem was a token of it. He, once a household slave in the jealous seclusion of an Oriental palace, was now the governor of Jerusalem, appointed to his post for the express purpose of restoring the miserable city to strength and safety. In all this Nehemiah felt the hand of God upon him. Then it was a gracious and merciful Providence that had led him. Therefore he could not but own further that the hand of God was “good.” He perceived Gods work, and that work was to him most wonderfully full of loving kindness. Here indeed was the greatest of all encouragements to proceed. It was well that Nehemiah had the devout insight to perceive it; a less spiritually minded man might have received the marvellous favour without ever discovering the hand from which it came. Following the example of the miserable, worldly Jacob, some of us wake up in our Bethel to exclaim with surprise, “Surely the Lord is in this place, and I knew it not.” {Gen 28:16} But even that is better than to slumber on in dull indifference, too dead to recognise the Presence that guides and blesses every footstep, provoking the melancholy lamentation: “The ox knoweth his owner, and the ass his masters crib, but Israel doth not know, My people doth not consider.” {Isa 1:3}
Lastly, Nehemiah not only perceived the hand of God and took courage from his assurance of the fact, he made this glorious fact known to the nobles of Jerusalem in order to rouse their enthusiasm. He had the simplicity of earnestness, the openness of one who forgets self in advocating a great cause. Is not reticence in religion too often a consequence of the habit of turning ones thoughts inward? Such a habit will vanish at the touch of a serious purpose. The man who is in dead earnest has no time to be self-conscious, he does not indulge in sickly reflections on the effect of what he says on other peoples opinions about himself, he will not care what they think about him so long as he moves them to do the thing it is laid on his soul to urge upon them. But it is difficult to escape from the selfish subjectivity of modern religion, and recover the grand naturalness of the saints alike of Old and of New Testament times.
After this revelation of the Divine Presence, Nehemiahs second ground of encouragement is of minor interest, it can be but one link in the chain of providential leading. Yet for a man who had not reached his lofty point of view, it would have filled the whole horizon. The king had given permission to the Jews to rebuild the walls, and he had allowed Nehemiah to visit Jerusalem for the very purpose of carrying out the work. This king, Artaxerxes, whose firman had stopped the earlier attempt and even sanctioned the devastating raid of the enemies of the Jews, was now proving himself the friend and champion of Jerusalem! Here was cheering news!
It is not surprising that such a powerful appeal as this of Nehemiahs was successful. It was like the magic horn that awoke the inmates of the enchanted castle. The spell was broken. The long, listless torpor of the Jews gave place to hope and energy, and the people braced themselves to commence the work. These Jews who had been so lethargic hitherto were now the very men to undertake it. Nehemiah brought no new laborers, but he brought what was better, the one essential requisite for every great enterprise-an inspiration. He brought what the world most needs in every age. We wait for better men to arise and undertake the tasks that seem to be too great for our strength; we cry for a new race of God-sent heroes to accomplish the Herculean labours before which we faint and fail. But we might ourselves become the better men; nay, assuredly we should become Gods heroes, if we would, but open our hearts to receive the Spirit by the breath of which the weakest are made strong and the most indolent are fired with a Divine energy. Today, as in the time of Nehemiah, the one supreme need is inspiration.