Exegetical and Hermeneutical Commentary of Nehemiah 5:19
Think upon me, my God, for good, [according] to all that I have done for this people.
19. Think upon me, my God, for good, according to all, &c.] R.V. Remember unto me, O my God, for good, all, &c. ‘Remember’ is the natural translation here and in the similar passages, Neh 6:14, Neh 13:22; Neh 13:29; Neh 13:31. The A.V. unfortunately introduced the rendering ‘think upon’ as a variation. For the use of ‘remember’ in its application to the Deity, cf. 2Ch 6:42; Jdg 16:28; Psa 106:4; Jer 15:15. Nehemiah’s prayer differs in a measure from the appeal for ‘remembrance’ in the last three of these passages. In these the prayer is that the speaker may not be forgotten and so left in his present distress. Nehemiah prays with frank simplicity that God will recognize and reward his services to the people of Israel. In our ears the self-complacency of the petitions strikes a jarring note. But the words must not be judged by our modern standard. Their quaint candour quite disarms the charge of vanity. It is the ejaculation of a practical man, keenly alive to the responsibility of his position, very conscious of his loneliness, and sensible of the moral effort which it costs him at every fresh endeavour to please Jehovah in the service of the people.
To illustrate the thought cf. Sir 17:22 , ‘The alms of a man are as a signet with him, and he will keep the good deeds of man as the apple of the eye.’ Heb 6:10, ‘For God is not unrighteous to forget your work and the love which ye showed toward his name, in that ye ministered unto the saints, and still do minister.’
Fuente: The Cambridge Bible for Schools and Colleges
Neh 5:19
Think upon me, my God.
The saints support
I. The person petitioned.
1. General title: God.
2. Special relation: My.
II. The point prayed for. Lessons:
1. God the support of His saints.
2. Peculiar God to believer: My.
3. God hath remembrancers.
4. God is soonest drawn to His own.
5. Prayer proper for ones own good.
6. Works may be pleaded before God.
7. Mans works are the rule of Gods reward.
8. Everything well done shall be rewarded.
9. Good done to Gods people is most acceptable. (Wm. Gouge.)
The remembrance of good deeds a pillow of rest for a good man
I. Lifes review will be a review of the whole of life.
II. Lifes reward will be rendered according to its deeds. (Homiletic Commentary.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. Think upon me, my God, for good] Nehemiah wishes for no reward from man; and he only asks mercy at the hand of his God for what his providence enabled him to do; and which, according to the good hand of his God upon him, he had done faithfully. He does not offer his good deeds to God in extenuation of his sins, or as a compensation for the heaven he expected. Nothing of the kind: he simply says, what any good man might say, My God, as I have done good to them, so do good to me; or as the poet has sung: –
“Teach me to feel another’s wo,
To hide the fault I see:
The mercy I to others show,
That mercy show to me!” POPE.
This is according to the precept of Christ: “Forgive, and ye shall be forgiven; give, and it shall be given unto you.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As I have done thy people good for thy sake, so do me good for thine own sake; for thou art pleased, and hast promised graciously to reward us according to our works, and to mete to men the same measure which they mete to others.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Think upon me, my God, for good, according to all that I have done for this people. He expected not any recompence from the people, but from the Lord; and from him not in a way of merit, but of grace and good will, who forgets not what is done for his name’s sake, Heb 6:10.
Fuente: John Gill’s Exposition of the Entire Bible
(19) Think upon me, my God.Inserting the present prayer far from this people, Nehemiah humbly asks his recompense not from them, but from God. Nothing was more distant from his thoughts than the fame of his good deeds.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Think upon me, my God, for good The prayer of conscious innocence and self-sacrifice, such as any pure and lofty soul might naturally write down in his diary, if he were beset with the difficulties that surrounded Nehemiah.
Fuente: Whedon’s Commentary on the Old and New Testaments
Neh 5:19. Think upon me, my God, for good See the note on ch. Neh 13:31.
REFLECTIONS.1st, We heard but lately the cry of fear, because of the enemy without; in this chapter we have the cry of the poor, because of the oppressor within. Two causes had contributed to their poverty and distress; the dearth of their land, and the tribute still lying on them, which must be paid. To satisfy the cravings of hunger for themselves and families, as well as the relentless demands of the tax-gatherers, they were obliged, not only to mortgage their lands and vineyards, but to sell their children (though of the same stock and family as the richest), to relieve their wants, without the power of redemption, because of the growing debt from the usury exacted by their hard-hearted brethren. Note; (1.) Among the most unhappy situations in life, we may justly reckon that of being in debt without power to pay. (2.) It is cruel to take advantage of our brethren’s distress, and to make their yoke heavier by usurious exactions. (3.) When times are hard, the wants of the poor cry for relief: it becomes us to have our ears open to their application, and our hand ready to relieve their wants. (4.) Let those who grind the faces of the poor tremble at their cries, which enter into the ears of a compassionate God. (5.) The distress of his family is more grievous to a tender parent, than his own.
2nd, With tender sympathy for his brethren’s distressed case, the good Nehemiah defers not to seek immediate redress. It was of more importance to secure the God of the poor for their friend, than to dwell in a city which had bars and gates.
1. He was angry: a holy indignation warmed his heart; yet, not hasty in his spirit, he bethought him how the grievance might best be redressed. Note; (1.) We may be angry without offending, when sin, and not the person of the sinner, is the object of our displeasure. (2.) Before we rebuke, we should deliberate; that we may speak, not the language of passion, but the word of meekness.
2. He openly rebuked the nobles, who had been the authors of the oppression; called an assembly to determine upon the case; or engaged the people in a body to bring in their complaints, that the offenders might be convicted, and the abuse reformed. Note; (1.) No man is so great as to be above the reproof of a faithful minister. (2.) Popular complaints, when just, demand speedy redress.
3. He remonstrates with them on the evil of their conduct; not merely to reform them by his authority, but to awaken their consciences to a sense of sin. They were their brethren, and therefore entitled to peculiar tenderness: many of them had been but lately redeemed from their heathen masters, to whom, at Babylon, and the countries around, they had been sold; and to bring them again into bondage would be very cruel. They who did such things must needs be destitute of the fear of God. Himself, and those who were with him, had shewn them a better example: besides, nothing would give the heathens around them greater cause for reproach. He therefore exhorts them to immediate restitution of the mortgaged lands and houses, and entreats that they will desist from their exorbitant usury. Note; (1.) The relation that we stand in to each other, as brethren, should engage our compassion. (2.) They who are once God’s redeemed people, ought never more to return into bondage. (3.) They who have a zeal for God’s cause will be tenderly careful to bring no reproach upon it. (4.) A worldly-minded and niggardly professor is the greatest scandal to religion. (5.) When we have done ill, it becomes us to labour to undo it. There can be no simplicity towards God, without restitution to the oppressed. (6.) They who themselves set a good example can speak with greater confidence. (7.) It is a wise man’s maxim to entreat where he may command, and seek to engage a compliance rather than use compulsion.
4. As they could not answer his remonstrance, and professed their readiness to comply with his request, the priests are called to administer an oath to them, and with a solemn imprecation to bind them to be faithful thereto. Nor were they backward, but added their ready amen to the oath that he exacted, and praised the Lord; both those who were relieved, for the mercy they had received; and they who had yielded up the mortgaged lands, that God had given them such a heart; and their performance was as punctual as the oath was solemn. Note; (1.) It is a mercy when a wise rebuke finds an obedient ear. (2.) An oath is sacredly to be fulfilled: the perjured, God will judge.
Fuente: Commentary on the Holy Bible by Thomas Coke
(19) Think upon me, my God, for good, according to all that I have done for this people.
Nehemiah’s petition, to be remembered for good, was not offered up as if he looked for a reward from the Lord for his good services; but only implied that he himself might receive from a gracious God the favor of his good will and pleasure. That God who had inclined his heart to love God’s people, would remember that his love to the people arose from the love the Lord had put in his heart to the Lord himself, and that God would bless him with the kindness he manifested to Israel, and remember him in his covenant mercy.
REFLECTIONS
WHAT a blessing to every state, and to every people, are faithful governors! placed by a gracious God in the supreme department of magistracy, like the beneficent planets of the earth, they shine as lights in the midst of a crooked and perverse generation. And when the Lord Jesus, who places them where they are, graciously furnishes them with hearts, and heads, and hands, to minister to his glory, and the people’s welfare, like Nehemiah, their government becomes a blessing, and their persons sacred and beloved.
But, my soul, while thou art contemplating the happy state of an earthly governor, a faithful magistrate, like Nehemiah, among men, look to thy Jesus, the Almighty supreme Lord of heaven and earth, by whom kings reign, and princes decree justice. All the good that is done upon earth he doeth it himself. Yes, blessed Jesus! it is thou that by the sweet and secret influences of thy Spirit dost order, regulate, appoint, and give blessings to the whole events of justice, truth, and faithfulness found among men. In thee, and from thee every source of blessing must flow. Nay, thou thyself art the everlasting glory, the honor, beauty, and loveliness of all merciful dispensations. And art thou, then, my governor, my Lord, my God, my Holy One? Oh! give me to hail thee, and to acknowledge thee Lord of all. And while I bend the knee before thee, do thou bring every thought into captivity to the obedience of Christ. Lord, let me dwell under thy shadow; revive as the corn, and grow as the vine; that the smell of fragrancy in thy sweet sacrifice may be as the wine of Lebanon.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Neh 5:19 Think upon me, my God, for good, [according] to all that I have done for this people.
Ver. 19. Think upon me, my God, for good ] i.e. Both of grace and glory, saith Lyra; a confluence of all comforts and contentments, especially spiritual blessings in heavenly things, Eph 1:3 . He that first called riches goods was surely a better husband than divine, saith one. Ostendam tibi omne bonum, I will show thee all good, said God to Moses, when he gave him a glimpse of himself. Nil bonum absque summo Bone, saith Austin, There is no good without the chief Good. Say, therefore, with the Church, Hos 14:2 , Take away all iniquity, and do good; and as here, Remember me, O my God, for good.
According to all that I have done for this people
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
See Neh 5:14 for a longer note that applies to this verse.
Think. Figure of speech Apostrophe (App-6) and Figure of speech Anthropopatheia.
Fuente: Companion Bible Notes, Appendices and Graphics
Think: Neh 13:14, Neh 13:22, Neh 13:31, Gen 40:14, Psa 25:6, Psa 25:7, Psa 40:17, Psa 106:4, Jer 29:11
according to: Psa 18:23-25, Mat 10:42, Mat 25:34-40, Mar 9:41
Reciprocal: 2Ki 20:3 – remember Neh 6:14 – My God Neh 7:5 – my God Psa 119:159 – Consider Isa 38:3 – Remember Jer 15:15 – remember Jer 24:6 – For I will Hos 9:17 – My God Phi 4:19 – God 2Ti 1:16 – Lord Heb 6:10 – to forget
Fuente: The Treasury of Scripture Knowledge
Neh 5:19. Think upon me, my God, for good As I have done thy people good for thy sake, so do me good for thine own sake, for thou art pleased, and hast promised, graciously to reward us according to our works, and to mete to men the same measure which they mete to others. Thus he shows that he expected his reward only from God, who, he hoped, would show him kindness, similar to that which he had shown for his people. There is no reason to think he here speaks too much of himself, and his own worthy acts; for it was no more than was necessary in such a state of things, that posterity might be furnished with an example of extraordinary virtue; and no more than St. Paul was constrained to speak of himself in his second epistle to the Corinthians, of whom he would take nothing, that he might stop the mouths of false apostles, and covetous people.