Exegetical and Hermeneutical Commentary of Nehemiah 5:14
Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, [that is], twelve years, I and my brethren have not eaten the bread of the governor.
14 19. Nehemiah recounts other measures by which as governor he endeavoured to relieve the condition of his brethren
14. Moreover, &c.] i.e. Here is another instance. During the whole tenure of his office, Nehemiah provided out of his own purse for the expenses of his official position.
from the time , that is, twelve years ] Nehemiah was governor or Pekhah of Judah for twelve years, apparently from b.c. 445 or 4 to b.c. 433 or 432, cf. Neh 13:6 with Neh 2:1. See however Additional Note, p. 320.
have not eaten the bread of the governor ] i.e. the provisions usually supplied by the province for the maintenance of its Pekhah and his household. ‘Bread’ of course must not be understood literally. It is explained in the next verse by ‘bread and wine, beside forty shekels of silver.’
Fuente: The Cambridge Bible for Schools and Colleges
Have not eaten the bread of the governor – i. e. have not, like other Persian governors, lived at the expense of the people under my government. See Ezr 4:14 note.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. I and my brethren have not eaten the bread of the governor.] From what is related here, and in the following verse, we find that the table of the governor was always supplied by the people with bread and wine; and, besides, they had forty shekels per diem for their other expenses. The people were also greatly oppressed by the servants and officers of the governor; but, during the twelve years that Nehemiah had been with them, he took not this salary, and ate none of their bread. Nor were his servants permitted to take or exact any thing from them. Having such an example, it was scandalous for their chiefs, priests, and nobles, thus to oppress an afflicted and distressed people.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Twelve years; not that he continued so long together at Jerusalem, of which see Neh 2:6; but that he so long governed Jerusalem by himself when he was present, and in his absence by a deputy.
I and my brethren; either my fellow officers, or they whom I left in my stead, who as they were to do any work, so might have required my rights.
The bread of the governor, i.e. that allowance which by the laws of God and nations, and of the king of Persia, the governors might require for the maintenance of their own dignity and office, and of the public service.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. Moreover from the time that Iwas appointed . . . I and my brethren have not eaten the bread of thegovernorWe have a remarkable proof both of the opulence andthe disinterestedness of Nehemiah. As he declined, on conscientiousgrounds, to accept the lawful emoluments attached to his government,and yet maintained a style of princely hospitality for twelve yearsout of his own resources, it is evident that his office of cup-bearerat the court of Shushan must have been very lucrative.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Moreover, from the time that I was appointed to be their governor in the land of Judah,…. That is, by the king of Persia, which was not done when he was first sent into Judea; but very probably when he had finished the wall in fifty two days, he returned to Persia, and gave the king an account of his success, and how things stood in those parts, when he judged it necessary to send him again in the character of a governor, and which was still within the same year, as follows: from the twentieth year, even unto the thirty second year of Artaxerxes, that is, twelve years; see Ne 13:6.
I and my brethren have not eaten the bread of the governor; which was fit and proper for him, and used to be given him; neither he, nor those that assisted him in the government, the principal men he brought along with him, and put into posts and places under him.
Fuente: John Gill’s Exposition of the Entire Bible
Nehemiah’s unselfish conduct. – The transaction above related gave Nehemiah occasion to speak in his narrative of the unselfishness with which he had filled the office of governor, and of the personal sacrifices he had made for the good of his fellow-countrymen.
Neh 5:14 The statement following is compared with the special occurrence preceding it by . As in this occurrence he had used his credit to do away with the oppression of the people by wealthy usurers, so also had he shown himself unselfish during his whole official career, and shunned no sacrifice by which he might lighten the burdens that lay upon his fellow-countrymen. “From the time that he appointed me to be their governor in the land of Judah, from the twentieth year even unto the two-and-thirtieth year of Artaxerxes the king, I and my servants have not eaten the bread of the governor.” The subject of is left undefined, but is obviously King Artaxerxes. , their (the Jews’) governor. This he was from the twentieth (comp. Neh 2:1) to the thirty-second year of Artaxerxes, in which, according to Neh 13:6, he again visited the court of this monarch, returning after a short interval to Jerusalem, to carry out still further the work he had there undertaken. “The bread of the Pechah” is, according to Neh 5:15, the food and wine with which the community had to furnish him. The meaning is: During this whole period I drew no allowances from the people.
Neh 5:15 The former governors who had been before me in Jerusalem – Zerubbabel and his successors-had received allowances, , had burdened the people, and had taken of them (their fellow-countrymen) for bread and wine (i.e., for the requirements of their table), “afterwards in money forty shekels.” Some difficulty is presented by the word , which the lxx render by , the Vulgate quotidie . The meaning ultra, praeter , besides (EW. 217, 1), can no more be shown to be that of , than over can, which Bertheau attempts to justify by saying that after forty shekels follow forty-one, forty-two, etc. The interpretation, too: reckoned after money (Bttcher, de Inferis, 409, b, and N. krit. Aehrenl. iii. p. 219), cannot be supported by the passages quoted in its behalf, since in none of them is used de illo quod normae est , but has everywhere fundamentally the local signification after. Why, then, should not be here used adverbially, afterwards, and express the thought that this money was afterwards demanded from the community for the expenses of the governor’s table? “Even their servants bare rule over the people.” denotes arbitrary, oppressive rule, abuse of power for extortions, etc. Nehemiah, on the contrary, had not thus acted because of the fear of God.
Neh 5:16 “And also I took part in the work of this wall; neither bought we any land, and all my servants were gathered thither unto the work.” = , to set the hand to something; here, to set about the work. The manner in which Nehemiah, together with his servants, set themselves to the work of wall-building is seen from Neh 4:10, Neh 4:12, Neh 4:15, and Neh 4:17. Neither have we (I and my servants) bought any land, i.e., have not by the loan of money and corn acquired mortgages of land; comp. Neh 5:10.
Neh 5:17 But this was not all; for Nehemiah had also fed a considerable number of persons at his table, at his own expense. “And the Jews, both one hundred and fifty rulers, and the men who came to us from the nations round about us, were at my table,” i.e., were my guests. The hundred and fifty rulers, comp. Neh 2:16, were the heads of the different houses of Judah collectively. These were always guests at Nehemiah’s table, as were also such Jews as dwelt among the surrounding nations, when they came to Jerusalem.
Neh 5:18 “And that which was prepared for one (i.e., a single) day was one ox, six choice (therefore fat) sheep, and fowls; they were prepared for me, i.e., at my expense, and once in ten days a quantity of wine of all kinds.” The meaning of the last clause seems to be, that the wine was furnished every ten days; no certain quantity, however, is mentioned, but it is only designated in general terms as very great, . , and with this, i.e., notwithstanding this, great expenditure, I did not require the bread of the Pechah (the allowance for the governor, comp. Neh 5:14), for the service was heavy upon the people. is the service of building the walls of Jerusalem. Thus Nehemiah, from compassion for his heavily burdened countrymen, resigned the allowance to which as governor he was entitled.
Neh 5:19 “Think upon me, my God, for good, all that I have done for this people.” Compare the repetition of this desire, Neh 13:14 and Neh 13:31. in the sense of , for the sake of this people, i.e., for them.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Generosity of Nehemiah. | B. C. 445. |
14 Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, that is, twelve years, I and my brethren have not eaten the bread of the governor. 15 But the former governors that had been before me were chargeable unto the people, and had taken of them bread and wine, beside forty shekels of silver; yea, even their servants bare rule over the people: but so did not I, because of the fear of God. 16 Yea, also I continued in the work of this wall, neither bought we any land: and all my servants were gathered thither unto the work. 17 Moreover there were at my table a hundred and fifty of the Jews and rulers, beside those that came unto us from among the heathen that are about us. 18 Now that which was prepared for me daily was one ox and six choice sheep; also fowls were prepared for me, and once in ten days store of all sorts of wine: yet for all this required not I the bread of the governor, because the bondage was heavy upon this people. 19 Think upon me, my God, for good, according to all that I have done for this people.
Nehemiah had mentioned his own practice, as an inducement to the nobles not to burden the poor, no, not with just demands; here he relates more particularly what his practice was, not inn pride or vain-glory, nor to pass a compliment upon himself, but as an inducement both to his successors and to the inferior magistrates to be as tender as might be of the people’s ease.
I. He intimates what had been the way of his predecessors, v. 15. He does not name them, because what he had to say of them was not to their honour, and in such a case it is good to spare names; but the people knew how chargeable they had been, and how dearly the country paid for all the benefit of their government. The government allowed them forty shekels of silver, which was nearly five pounds (so much a day, it is probable); but, besides that, they obliged the people to furnish them with bread and wine, which they claimed as perquisites of their office; and not only so, but they suffered their servants to squeeze the people, and to get all they could out of them. Note, 1. It is no new thing for those who are in public places to seek themselves more than the public welfare, any, and to serve themselves by the public loss. 2. Masters must be accountable for all the acts of fraud and injustice, violence and oppression, which they connive at in their servants.
II. He tells us what had been his own way.
1. In general, he had not done as the former governors did; he would not, he durst not, because of the fear of God. He had an awe of God’s majesty and a dread of his wrath. And, (1.) The fear of God restrained him from oppressing the people. Those that truly fear God will not dare to do any thing cruel or unjust. (2.) It was purely that which restrained him. He was thus generous, not that he might have praise of men, or serve a turn by his interest in the people, but purely for conscience’ sake, because of the fear of God. This will not only be a powerful, but an acceptable principle both of justice and charity. What a good hand his predecessors made of their place appeared by the estates they raised; but Nehemiah, for his part, got nothing, except the satisfaction of doing good: Neither bought we any land, v. 16. Say not then that he was a bad husband, but that he was a good governor, who aimed not to feather his own nest. Let us remember the words of the Lord, how he said, It is more blessed to give than to receive, Acts xx. 35.
2. More particularly, observe here, (1.) How little Nehemiah received of what he might have required. He did the work of the governor, but he did not eat the bread of the governor (v. 14), did not require it, v. 18. So far was he from extorting more than his due that he never demanded that, but lived upon what he had got in the king of Persia’s court and his own estate in Judea: the reason he gives for this piece of self-denial is, Because the bondage was heavy upon the people. He might have used the common excuse for rigour in such cases, that it would be a wrong to his successors not to demand his dues; but let them look to themselves: he considered the afflicted state of the Jews, and, while they groaned under so much hardship, he could not find it in his heart to add to their burden, but would rather lessen his own estate than ruin them. note, In our demands we must consider not only the justice of them, but the ability of those on whom we make them; where there is nothing to be had we know who loses his right. (2.) How much he gave which he might have withheld. [1.] His servants’ work, v. 16. The servants of princes think themselves excused from labour; but Nehemiah’s servants, by his order no doubt, were all gathered to the work. Those that have many servants should contrive how they may do good with them and keep them well employed. [2.] His own meat, Neh 5:17; Neh 5:18. He kept a very good table, not on certain days, but constantly; he had many honourable guests, at least 150 of his own countrymen, persons of the first rank, besides strangers that came to him upon business; and he had plentiful provisions for his guests, beef, and mutton, and fowl, and all sorts of wine. Let those in public places remember that they were preferred to do good, not to enrich themselves; and let people in humbler stations learn to use hospitality one to another without grudging, 1 Pet. iv. 9.
III. He concludes with a prayer (v. 19): Think upon me, my God, for good. 1. Nehemiah here mentions what he had done for this people, not in pride, as boasting of himself, nor in passion, as upbraiding them, nor does it appear that he had occasion to do it in his own vindication, as Paul had to relate his like self-denying tenderness towards the Corinthians, but to shame the rulers out of their oppressions; let them learn of him to be neither greedy in their demands nor paltry in their expenses, and then they would have the credit and comfort of their liberality, as he had. 2. He mentions it to God in prayer, not as if he thought he had hereby merited any favour from God, as a debt, but to show that he looked not for any recompence of his generosity from men, but depended upon God only to make up to him what he had lost and laid out for his honour; and he reckoned the favour of God reward enough. “If God do but think upon me for good, I have enough.” His thoughts to us-ward are our happiness, Ps. xl. 5. He refers it to God to recompense him in such a manner as he pleased. “If men forget me, let my God think on me, and I desire no more.”
Fuente: Matthew Henry’s Whole Bible Commentary
Nehemiah-s Example, verses 14-18
In this passage Nehemiah gives a summary of his fiscal situation in the time he was governor of Judah. This he said covered a twelve year period from the twentieth year of Artaxerxes to his thirty-second year. His “brethren” is an evident reference to his gubernatorial council appointed to assist him in governing. He says they did not eat “the bread of the governor,” referring to the regularly appointed tribute money and grain due the governor under the Persian grant. This was contrary to all the governors who preceded him, some or all, of whom were surely Jews also. They had taken from the people the regularly allowed bread and wine plus forty shekels of silver; or about two hundred ninety-one dollars in present-day values. This amounted to a handsome- salary for the times. Even the servants of the former governors had lived from the tribute of the people.
Nehemiah- not only unselfishly refrained from burdening the people while building the wall, living at his own expense, but he honored the Lord by recognizing that he served God’s people. He did so out of respect and reverence for the Lord. Whereas predecessors had acquired grants of land by virtue of their office; Nehemiah had even abstained from his privilege. All this he did even though he was responsible for many servants who worked for him. His table was spread for a hundred fifty of the Jews and rulers beside those who came to him from the heathen nations around him. For one day’s provision he had prepared one ox, six sheep, and numerous fowl. Every ten days it was necessary for him to lay in a new. store of all kinds of wine. The expense was heavy, and it is not known how Nehemiah secured the means to provide it, aside from the “bread of the governor,” but the Lord blessed him. and he did not wish to add more burden on the already heavily laden Jews.
Nehemiah closes his statement with a short prayer, of which there are several throughout his book. It is commendatory of himself toward God, and might seem out of place to some, especially in this day. However, it should probably not be thought of as lacking in humility. Actually it was in accord with the Lord’s promises to those who were obedient to His laws and statutes. Though one today might not pray such a prayer he doubtless expects the Lord to honor, or bless, him for his obedience to the Lord’s commandments.
Some lessons from chapter five: 1) many little noted persons will surely have a greater reward than those more prominent; 2) men will answer in judgment for the oppression of the Lord’s people; 3) many will be compelled to acknowledge their hypocritical practices; 4) he who would lead God’s people aright should be unselfish; 5) the Lord will supply what is needed for His faithful servants.
Fuente: Garner-Howes Baptist Commentary
3. Nehemiah vindicates his own conduct.
TEXT, Neh. 5:14-19
14
Moreover, from the day that I was appointed to be their governor in the land of Judah, from the twentieth year to the thirty-second year of King Artaxerxes, for twelve years, neither I nor my kinsmen have eaten the governors food allowance.
15
But the former governors who were before me laid burdens on the people and took from them bread and wine besides forty shekels of silver; even their servants domineered the people, But I did not do so because of the fear of God.
16
And I also applied myself to the work on this wall; we did not buy any land, and all my servants were gathered there for the work.
17
Moreover, there were at my table one hundred and fifty Jews and officials, besides those who came to us from the nations that were around us.
18
Now that which was prepared for each day was one ox and six choice sheep, also birds were prepared for me; and once in ten days all sorts of wine were furnished in abundance. Yet for all this I did not demand the governors food allowance, because the servitude was heavy on this people.
19
Remember me, O my God, for good, according to all that I have done for this people.
COMMENT
From Neh. 5:14, it is obvious that this note was written after Nehemiahs second journey to his brethren in Israel, described in Neh. 13:6 ff. It would also appear from this verse (and through the end of the chapter) that Nehemiah was a man of considerable means who could afford to live on his income as a Persian official without ever drawing his salary as governor of Judah, for himself or for his assistants. This is also the first disclosure that Nehemiah has made of the rank which had been assigned to him by Artaxerxes; again we see something of his reserve. We can also guess what kept his enemies in the surrounding regions from attacking.
Neh. 5:15 contrasts this with other administrations in which large (daily) demands had been made on the people, both by the rulers and by their appointees. The forty shekels of silver was probably the value of the bread and wine, rather than in addition to it; assuming that a shekel was an average days wage for a working man, the ruler would be well paid. Add the burden of the appointees domineering attitude (underlings in government have historically been among the most overbearing), and we can guess the benefits which Nehemiahs administration had in contrast. The reason he gives for his unassuming character was his fear of the Lord.
Neh. 5:16 lists three more things to his credit. (1) He himself helped with construction on the wall; even if this meant only superintendence of the work, it was beyond the call of duty for a governor. (2) Neither he nor his associates bought up any of the land at cheap prices from the desperate workers. (3) His own soldiers busied themselves with the building.
Meanwhile, in Neh. 5:17, there were the considerable expenses of official hospitality. It is suggested that the 150 Jews were the officials spoken of; read, Jews, that is, officials. There were still others from surrounding lands who came and went.
The daily menu, in Neh. 5:18, has been estimated as sufficient to feed 400 to 500 people[58]; that would be no small food bill. Here also is his concern not to be a burden on the people. It is always a blessing when those who give themselves to the service of others do not need to be compensated by oppressive salaries from those whom they volunteer to serve.
[58] Interpreters Bible, Vol. III, p. 714.
In Neh. 5:19 Nehemiahs only request for recompense for his work was from God. His nobility speaks for itself.
WORD STUDIES
REDEEM. Of the three main words translated redeem in the O.T., two appear in Nehemiah. Qanah, Neh. 5:8 : set upright, erect. This is a means of founding, creating, by which then we get, acquire something, as Eve got Cain; hence to get by purchase, buy, buy off, or redeem.
Padah, Neh. 1:10 : the basic idea is to cut off, or cut loose; thus, to let go free, or set free. This happens when one is ransomed, or redeemed.
The third word, Gaal (noun, Goel, Redeemer) is implied in the whole process of being sold into slavery as described in Neh. 5:5, or in mortgaging property (Neh. 5:3). A near relative always has the right; if he were sufficiently wealthy and equally concerned (see Rth. 4:1-6 for one who wasnt), to buy a person back from slavery (Lev. 25:48 f; Exo. 6:6); he could always redeem land which had been sold or foreclosed (Lev. 25:25). All firstborn males were to be given in sacrifice to God in memory of the sparing of the firstborn in Egypt; but a person could not be sacrificed, so a redemption price was paid and his life was spared (Exo. 13:2; Exo. 13:13). If a person had suffered a crime or had been murdered, his next kinsman was to track down the guilty and avenge his brother; this threat would preserve justice in the land (Num. 35:19). Or if a married man died without children, his next younger brother or kinsman was to marry her and continue his brothers name and inheritance (Rth. 3:13).
So our redeemer restores our inheritance, recovers us from sins bondage, rescues us from death, protects us from injustice, and gives us an everlasting name.
SUMMARY
The next obstacle which Nehemiah and the builders had to surmount was caused by the Jews themselves: their selfishness and greed and oppression of one another. Some had been forced by the economic situation to borrow money, mortgaging and losing their property. Others had sold their children into slavery. Still others had encumbered their property to borrow the money to pay their taxes.
When Nehemiah heard how they were abusing one another when they all equally needed the protection of the wall and its completion was in jeopardy, he went to their creditors and politely insisted that they return the slaves and things taken in security, that they eliminate the usurious interest rate, and thus honor God and quit giving comfort to their enemies. Walls or no walls, the presence of a class of impoverished people never makes a contribution to the wealth of the well-to-do; ultimately the well-being of all is related. Observing Nehemiahs own example they agreed, and took an oath to continue this policy into the future.
Nehemiah himself assessed no tax on the land to pay his salary or his lavish hospitality bills. He required similar generosity of his associates and soldiers, and he and they actually assisted in the construction of the wall.
Fuente: College Press Bible Study Textbook Series
(14) I was appointed.That he appointed me, viz., Artaxerxes.
Twelve years.The whole narrative, thus far, was written after his return from Jerusalem, and on a review of his governorship; hence, their governor in the land of Judah. Of his second appointment the same thing might have been said: but that, at the time of writing, was in the future.
I and my brethren have not eaten the bread of the governor.At the close of the twelve years term, Nehemiah could say that he and his official attendants had not drawn the customary allowances from the people.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(14-19) Nehemiahs vindication of his own conduct.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
NEHEMIAH’S EXAMPLE OF SELF-DENIAL, Neh 5:14-18.
14. The time that I was appointed governor This was in the twentieth year of Artaxerxes, the same year in which he was sent up from Shushan the palace. Compare Neh 1:1; Neh 2:1.
Have not eaten the bread of the governor Have not received the customary salary and support which it is usual for a governor to receive of his people, and which he might have justly claimed. Compare the similar example of Paul. 2Co 11:7 ; 2Co 11:9.
Fuente: Whedon’s Commentary on the Old and New Testaments
Nehemiah Continued On As Governor In The Same Spirit That He Had Exhorted On The Wealthy, Refusing To Allow His Position To Be A Charge On The People ( Neh 5:14-19 ).
It is probable that having fulfilled his original intention of restoring the walls of Jerusalem Nehemiah returned to the king accompanied by his escort, and this may well have resulted in his preparing a report which makes up a large part of the first section of the book of Nehemiah. But it appears that the king then appointed him as Governor over Judah, a position which he held for twelve years. This may well have been because there had been unrest in Egypt under Inaros, followed by a rebellion by Megabyzus, the then governor of Syria (in 449 BC), with the consequence that the king wanted to ensure Judah’s loyal support in such a sensitive area at such a crucial time, especially now that Jerusalem had been fortified. It could well be that he wanted to ensure that Jerusalem was in safe hands, providing a steadying influence in the area.
In what is probably a section added to his earlier report Nehemiah now goes on to describe how he himself during that twelve years sought not to be a financial burden on the Jewish people. He was clearly, as we would expect of a person in his high position, a very wealthy man, and he was prepared to use that wealth in the service of God by ensuring the financial stability of His people. As a consequence he did not call on the normal perquisites available to a Persian governor. And in true Nehemaic fashion he calls on God to witness that fact for his good.
Neh 5:14
‘Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even to the thirty second year of Artaxerxes the king, that is, twelve years, I and my brothers have not eaten the bread of the governor.’
This is our first indication that Nehemiah was appointed governor, and it is interesting to note that in spite of the fact that Nehemiah speaks of earlier governors (Neh 5:15), none, apart from Sheshbazzar in Ezr 5:14, are mentioned as such either in Ezra or Nehemiah (nor are we told what Sheshbazzar was ‘governor’ of, the returnees or the district). It has been suggested that this was because, since the previous attempt to build the walls of Jerusalem, Tobiah had been acting as deputy governor, under the governorship in Samaria of Sanballat. This could well explain their hard feelings towards Nehemiah, and would tie in with Tobiah’s cosy relationship with leading men in Judah (Neh 6:17-19). Zerubbabel was called governor by Haggai, but he is not called governor in Ezra. This does, however, demonstrate the danger of an argument based on silence. If we had had Ezra alone we would not have seen Zerubbabel as sole governor as he constantly acts in unison with others.
We are not told whether Nehemiah was appointed as governor from the start. The suggestion that he had appointed a time to the king for his return (Neh 2:6) would militate against the idea. Thus it may well be that after the completion of the building of the walls he returned to Persia, only to discover that the king wanted him to return as governor because of the political situation, a post which he then held for twelve years. And he points out here that over that whole period of twelve years he and his family had not ‘eaten the bread of the governor’, that is, had not called on the people of Judah to provide him and his house with food in the way that a governor would usually expect.
Neh 5:15
‘But the former governors who were before me were laid a charge on the people, and took from them bread and wine, besides forty shekels of silver. Yes, even their servants bore rule over the people, but I did not do so, because of the fear of God.’
This was in contrast to former governors who ruled before him, who were a charge on the people and took from them food and drink as well as forty shekels of silver, presumably yearly. Given that their food and drink was also supplied to them forty shekels of silver was a goodly sum. These former rulers of Judah may or may not have held the same full governorship that Nehemiah enjoyed, but whether they did or not, they had been rulers of the people and responsible to the Persian authorities. The term ‘governor’ (pecha) is a general one and is therefore not decisive. But it would seem that these governors took advantage of their position, so that even their ministers and advisers (‘their servants’) were also a charge on the people. Nehemiah, however, refrained from all this because he was ‘God-fearing’. He is a good example of the Old Testament equivalent of a man who loves God with heart, soul, mind and strength, and his neighbour as himself.
Neh 5:16
‘Yes, also I continued in the work of this wall, neither bought we any land, and all my servants were gathered there to the work.’
His attitude was demonstrated by the fact the he continued to work on the wall until it was completed, as did his ‘servants’. Nor did he acquire any land by any means whatsoever. He was not out to enrich himself.
Neh 5:17
‘Moreover there were at my table, of the Jews and the rulers, a hundred and fifty men, besides those who came to us from among the nations who were round about us.’
And all this was in spite of the fact that, in accordance with recognised Persian custom, he continually entertained numerous guests at his table. Thus he constantly welcomed at his table 150 prominent Jewish officials, including their rulers, as well as important officials from nations round about, thus maintaining the prestige of the empire.
Neh 5:18
‘Now what was prepared for one day was one ox and six choice sheep. Also fowls were prepared for me, and once in ten days store of all sorts of wine. Yet for all this I demanded not the bread of the governor, because the bondage was heavy on this people.’
He makes clear what this involved. Every day one ox and six choice sheep were slain and prepared for the banquet, together with numerous birds. And every ten days the wine cellar was restocked. Yet in spite of these charges on his purse he made no demands on the people by claiming ‘the food of the governor’, because he recognised the financial burdens that they were carrying. Seemingly he met the whole out of his own family estates. He was in complete contrast with the general run of rulers who used their offices in order to obtain whatever they could get.
Neh 5:19
“ Remember to me, O my God, for good, all that I have done for this people.”
And he did it consciously out of love for God. Thus he called on Him to remember for good all that he had done for God’s people. This was the only reward that he sought, to please God and be approved by Him. Note that Neh 13:22 makes clear that he did not thereby think that he was earning God’s favour. He was fully aware that he was dependent on His mercy.
Fuente: Commentary Series on the Bible by Peter Pett
Nehemiah’s Fine Example
v. 14. Moreover, from the time that I was appointed to be their governor in the land of Judah, v. 15. But the former governors that had been before me were chargeable unto the people, v. 16. Yea, also I continued in the work of this wall, neither bought we any land, v. 17. Moreover, there were at my table, partaking of his hospitality, an hundred and fifty of the Jews and rulers, v. 18. v. 19. Think upon me, my God, for good, according to all that I have done for this people,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
GENERAL ACCOUNT OF NEHEMIAH‘S GOVERNMENT (Neh 5:14-19). Having given this account of the internal difficulties which threatened to put a stop to the building of the wall before it was well begun, and been led in the course of it to speak of the poverty and sufferings of the common people, Nehemiah not unnaturally goes on to inform us of the methods by which in his general government he endeavoured to alleviate the distress, or at any rate to avoid adding to the burthens which pressed upon the poorer classes. From the time that he entered upon his office, in the twentieth year of Artaxerxes, b.c. 444, to the time of his writing this portion of his Book, in the thirty-second year of the same king, b.c. 432, he had lived entirely at his own expense, requiring no contributions from the people, either in provisions or money, for the support of himself or his court (verse 14). This was quite contrary to the previous practice of Jewish governors (verse 15), and indeed of Oriental governors generally, whether under the Persian system or any other, such persons almost universally taxing their provinces, sometimes very heavily, for their current expenses, and often accumulating princely fortunes by their exactions. Nehemiah had also maintained a noble hospitality, of which he may be excused for being a little proud, during these twelve years of his governorship, entertaining daily at his table 150 of the chief inhabitants of Jerusalem, besides many foreign Jews who from time to time came on visits to the Judaean capital (verses 17, 18). It is conjectured that he was able to take this course, and spend so largely without receiving any income from his province, because he retained his place of cupbearer, and as such drew a large salary from the Persian court. However this may have been, he certainly disbursed large sums of money in Jerusalem, and must have done something to alleviate the general poverty by his lavish expenditure. He takes credit, further, for giving the services of his private attendants to the work of the wall during the whole time that it was in building (verse 16), and for having abstained from the purchase of any land, when, through the general poverty, it might have been bought at a low price from those who were anxious to part with it (ibid.). HIS conduct beyond a doubt stood in the strongest contrast with that of the ordinary Persian satrap, or other governor, and we cannot be surprised that he looked on it with some complacency. He felt that he had done much for his people. He looked, however, for his reward not to them, not to man, but to God; and desired that his reward should be not present gratitude and thanks, not even posthumous fame, but God’s approval and remembrance only (verse 19). “Think upon me, my God, for good, according to all that I have done for this people.”
Neh 5:14
From the day that I was appointed. Literally, “from the day that he (i.e. Artaxerxes) appointed me.” From the twentieth year. See above, Neh 2:1. The appointment, having taken place in Nisan, was in b.c. 444. Unto the two and thirtieth year. We see here that this chapter, and therefore, probably, the entire first section (Neh 1:1-11.-7.) of this Book, was not written until b.c. 432, the year in which Nehemiah returned to the Persian court from Jerusalem (Neh 13:6). I and my brethren have not eaten the bread of the governor. i.e. “have not lived at the expense of our subjects, as Persian governors do ordinarily.” Nehemiah’s brethren here are probably not his brothers only, but his entire court.
Neh 5:15
The former governors that had been before me. Of these, two only are known to us, Zerubbabel and Ezra; but it is probable that there had been others. Were chargeable unto the people. The words of the original are stronger, and should be rendered “had oppressed the people (, LXX.), “had been heavy upon them. Had taken of them bread and wine, beside forty shekels. Rather, “had taken from them, for bread and wine, above forty shekels.” (So Ewald and Bertheau.) Forty shekels a day from the whole people would seem to be intendednot forty shekels a year from each person, as some explain. Even their servants bare rule. The oppression exercised by the domestics and other hangers-on of rulers is often worse than their own. This is especially the case in the East, where eunuchs and other domestics have been the most fearful tyrants. Haman under Xerxes, Sejanus under Tiberius, Narcissus under Nero, are examples. So did not I. I neither exacted money, nor allowed my servants to bear rule. Because of the fear of God. Because I felt that it would be wrong, either absolutely or under the circumstances.
Neh 5:16
I continued in the work of this wall. Literally, “I repaired,“ like the others (Neh 3:4-31). I employed myself not in buying up men’s fields at low prices, and so enriching myself, but in the restoring and repairing of the wall, over which I exercised a constant superintendence. All my servants were gathered thither. See Neh 4:16.
Neh 5:17
An hundred and fifty of the Jews and rulers. The “hundred and fifty” were, all of them, “rulers.” Nehemiah means to say that he entertained continually at his table 150 of the Jewish chief men or “rulers” (segdnim), and also an indefinite number of foreign Jews, who came on short visits to Jerusalem.
Neh 5:18
Once in ten clays store of all sorts of wine. Literally, “all sorts of wine in abundance.” Wine was probably drunk every day, but laid in every ten days. Yet for all this. Or, “with all this”notwithstanding this great expenditure, I took no allowance as governor. Because the bondage was heavy upon this people. The bondage intended must be that under the Persian crown, since neither the labour at the wall nor the oppression of the creditors lasted during the twelve years that Nehemiah was governor. It would seem that the tribute, already complained of in verse 4, must have been felt as a heavy burthen at this period.
Neh 5:19
Think upon me, my God. Compare Neh 13:14, Neh 13:22, Neh 13:31. This is no “prayer for posthumous fame”, but simply an appeal to God, beseeching him to bear in mind the petitioner’s good deeds, and reward them at his own good time and in his own way. As Butler observes (‘Analogy,’ Part I. ch. 3.), the sense of good and ill desert is inseparably connected with an expectation of reward or punishment, and so with the notion of a future life, since neither are the righteous adequately rewarded nor the wicked adequately punished in this life.
HOMILETICS
Neh 5:14-19
An example of disinterestedness.
In contrast with the selfishness of others Nehemiah sets his own generous conduct.
I. HIS NOBLE CONDUCT.
1. He forewent the usual allowances to the governor, for twelve years ruling without charge for his services (verses 14, 15).
2. He restrained those under him from oppressive and extortionate rule (verse 15). Although preceding governors had permitted such rule on the part of their servants.
3. He and his assisted the needy without exacting possession of their land (verse 16). Such is perhaps the meaning of the words “neither bought we any land” (comp. verse 10).
4. He and his servants did their full share of work at the wall (verse 16).
5. He kept open table at great expense to himself (verses 17, 18). Thus, not only did he take nothing from the people, but he spent his own fortune freely in their service. That he had the means for so large expenditure makes the more conspicuous his piety and patriotism in leaving the court of Artaxerxes, and undertaking work so arduous for the benefit of his fellow Jews.
II. THE PRINCIPLES ON WHICH HE ACTED.
1. The fear of God (verse 15).
2. Pity for the overburdened people (verse 18).
3. Hope of Divine recompense (verse 19).
Neh 5:15
The practical power of the fear of God.
“But so did not I, because of the fear of God.””The fear of God,” as a description of piety, is more common in the Old Testament; “faith” and “love” in the New. But each includes the other. For this fear is not mere dread, but reverence.
I. THE FEAR OF GOD IS A PRACTICAL PRINCIPLE. It rules the life.
1. As a motive, He who fears God must be concerned to please and obey him. All that is included in such fear tends to this result.
(1) Reverence for his glorious perfections, his infinite power, his omniscience and omnipresence, his holiness, justice, loving-kindness. His infinite excellences, known, admired, revered, will impress their image on the heart and life. The sense of his presence, his knowledge of the heart, his power to bless and to curse, must stimulate to the avoidance of sin and the practice of righteousness.
(2) Reverence for his authority. As Creator, Lawgiver, Ruler, Judge.
(3) Reverence for his laws.
(4) Dread of his displeasure.
2. As it will secure Divine assistance.
II. THE FEAR OF GOD AS A PRACTICAL PRINCIPLE IS SUPREME AND PREDOMINANT. It recognises God as supreme, regards his favour as most to be desired, his displeasure as most to be dreaded. Hence it raises at once above self-will, the desire to please men, and the influence of human examples and customs. It follows that it will
1. Rule those whose position renders them largely independent of men. Well is it for the feeble when the mighty govern themselves by this fear; well for nations when their rulers, especially where despotic government prevails, answer to the description of a good sovereign given in the last words of David (2Sa 23:3).
2. Restrain from common sins. Such as are not generally condemned, or are very leniently regarded by society.
3. Incite to uncommon virtues. Nehemiah’s conduct supplies an illustration and proof of all three propositions.
III. THOSE WHO ARE GOVERNED BY THE FEAR OF GOD WILL ENJOY HAPPY REMEMBRANCES. Nehemiah records with emphasis and evident pleasure,” So did not I,” etc. Such remembrances are pleasant, as they
1. Give satisfaction to the conscience, which pronounces the conduct right and good.
2. Afford evidence of sincere piety.
3. Strengthen the hope of future acceptance and recompense.
4. Awaken thankfulness to God. Let the young begin early to live in the fear of God, and they will live pure and noble lives, on which, in old age and in the prospect of death, they will be able to look back with satisfaction.
Neh 5:19
Prayer for Divine remembrance.
“Think upon me, O my God,” etc. This and other similar prayers of good Nehemiah strike us at first as unseemly; and certainly they are more consonant with the spirit of the Old Testament than that of the New. Our Lord teaches us to say after our best works, “We are unprofitable servants, we have done that which was our duty to do.” Besides which, the sense of sin on the one hand, and of entire indebtedness to Divine grace for all the good we have and do on the other, foster a humility which prevents the complacent thought of our good deeds, especially before God. Still the doctrine of reward according to works belongs to the Christian equally with the Mosaic religion. We are taught to hope for future recompense of the good we have done; and there can, therefore, be no essential impropriety in at times praying for it. It is a probable supposition (Ewald) that Nehemiah Wrote these prayers after he had learned by painful experience how little of appreciation, gratitude, or reward he could expect from men. “They forget or neglect me, or requite me evil, but do not thou be unmindful.”
I. WHO MAY OFFER SUCH A PRAYER. Those who have served God’s people, and therefore God himself
1. With sincere regard for God. His will, approval, recompense. They whose good works are done” to be seen of men” “have their reward,” but may not look to God for it.
2. Disinterestedly. Not from selfishness or ambition.
3. Devotedly. With great zeal.
4. Abundantly. Rendering great service.
5. Self-denyingly. At considerable sacrifice of ease, time, strength, substance, etc.
6. Un-weariedly.
II. WHEN SUCH A PRAYER IS SUITABLE.
1. When reward cannot be expected from men. Either on account of their want of appreciation of what is done for them, or inability from poverty or otherwise to requite it suitably.
2. When men show positive ingratitude, or return evil for good.
3. Even when men remember and reward. For the godly man feels that without the Divine favour all that man can give will be vain and unsatisfying.
III. WHY A FAVOURABLE ANSWER MAY BE EXPECTED. Because of
1. The relation of God to his praying servant. “My God.”
2. The Divine character. Righteous, and loving righteousness; good, and approving the good (see Heb 6:10).
3. The union which exists between God and his people. So that he regards what is done to “this people” as done to himself.
4. The Divine promises. Such as Mat 10:42; Mat 25:34-40.
HOMILIES BY W. CLARKSON
Neh 5:14-19
Self-regard and magnanimity.
In each one of these verses Nehemiah makes a personal reference. He, the writer, is the theme of his narrative. He writes of himself more than is customary with the sacred authors. We consider
I. THE SELF–REGARD WHICH IS NOT SELFISHNESS. Though Nehemiah writes about himself, there is no painful egotism in his record. He does not obtrude himself. There is a self-regard which is not selfishness. It is right and needful that we should
(a) think much and highly of our spiritual nature. Not to do this is the sin of the thoughtless multitude. Every man’s first duty is to consider how he himself stands before God, and whether he is entering in activity and life into all the holy possibility of moral character. It is sometimes right that we should
(b) speak or write about ourselves. Our Divine Master without egotism spake much concerning himself. He could not possibly have wrought his redeeming work with any completeness had he not so done. His great apostle had occasion to write much about himself in order to make clear the truth, and “for the furtherance of the gospel.” So Nehemiah writes, using often the first person singular, but in no egotistic vein. We may sometimes aid the cause of Christ and serve our fellow-men by an effective personal narration of motive, experience, and work. Only we must remember that this is an alluring path, and we may easily go too far in it. It is not every one who can be as autobiographic and as unselfish as Nehemiah. Often it is our duty to
(c) pray for ourselves (verse 19). Often should we utter such a prayer as “Think upon me, my God, for good.” Though assured that “the Lord thinketh upon us in our poverty” (Psa 40:17), and greatly encouraged thereby, we must ask him to have us in his gracious and bountiful remembrance. And it is right that we should
(d) hope for a personal reward for our labours (verse 19), “according to all that I have done for this people.” We cannot be more evangelical than Paul, but with him we may hope that after the “fight is fought” and the “course is finished,” the “righteous Judge” will give the “crown of righteousness” (2Ti 4:7). Like Moses, we may “have respect unto the recompense of the reward” (Heb 11:26). But we have our attention called also to
II. THE MAGNANIMITY WHICH IS CHRISTIAN (verses 14, 15, 16, 17). Nehemiah was totally unlike those governors who had regarded their office as a means whereby to secure emolument. His thoughts rose high above the line of the mercenary and the perfunctory. There was a large-mindedness, and therefore an openheartedness about him worthy of all admiration and imitation. He not only did his own appointed work faithfully and energetically (verse 16), but he declined to receive the usual remuneration. For twelve years he “did not eat the bread of the governor” (verse 14). Beside this, he kept a very hospitable table, entertaining daily “an hundred and fifty of the rulers of the Jews, beside those that came from the heathen” (verse 17). Generosity may be shown in many ways:
(1) in large and costly gifts,
(2) in free expenditure of time and strength,
(3) in a noble overlooking of injury,
(4) in refusal to claim what is justly due.
It is sometimes
(a) the overflow of natural disposition. We find in some ungodly men this open-heartedness and nobility of conduct. With Nehemiah it was partly, indeed largely,
(b) the outcome of genuine godliness (verse 15). “So did not I, because of the fear of God.” If animated by this motive, we shall not live to ourselves, but shall
(1) give freely, and
(2) forego gladly,
that God may be glorified, and the welfare of his people promoted.C.
HOMILIES BY J.S. EXELL
Neh 5:14-19
A man of public spirit.
I. THAT HE HAS MORE REGARD FOR THE PUBLIC WELFARE THAN FOR PERSONAL REMUNERATION. “Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, that is, twelve years, I and my brethren have not eaten the bread of the governor” (Neh 5:14).
II. THAT HE HAS MORE REGARD FOR NECESSARY REFORMS THAN FOR TRADITIONAL CUSTOMS. “But the former governors that had been before me were chargeable unto the people” (Neh 5:15). Men are chargeable to their fellows
1. In the state.
2. In morals.
3. In society.
4. In the family.
5. In the Church.
Men have often to pay and suffer for their governors.
III. THAT HE HAS MORE REGARD FOR POPULAR LIBERTY THAN FOR OPPRESSIVE EXACTIONS. “Yea, even their servants bare rule over the people: but so did not I, because of the fear of God” (Neh 5:15, Neh 5:18). Nehemiah would not allow the few to oppress the many; he made his servants work (verse 16).
IV. THAT HE HAS MORE REGARD FOR EARNEST INDUSTRY THAN FOR LUXURIOUS INDOLENCE. “Yea, also I continued in the work of this wall” (verse 16).
1. Personal work.
2. Continuous work.
3. Effective work.
4. A good example.
V. THAT HE HAS MORE REGARD FOR WISE BENEFICENCE THAN FOR A MEAN POLICY. “Now that which was prepared for me daily was one ox and six choice sheep; also fowls were prepared for me, and once in ten days store of all sorts of wine: yet for all this required not I the bread of the governor, because the bondage was heavy upon this people” (verse 18).
VI. THAT HE HAS MORE REGARD FOR THE DIVINE BENEDICTION THAN FOR HUMAN PRAISE. “Think upon me, my God, for good, according to all that I have done for this people” (verse 19).
1. The Divine contemplation of man.
2. The beneficent regard of God for man.
3. God will reward those who aid his people.
4. The measure of the Divine favour not according to what we have done, but according to what Christ has done in, by, and for us.E.
Fuente: The Complete Pulpit Commentary
(14) Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, that is, twelve years, I and my brethren have not eaten the bread of the governor. (15) But the former governors that had been before me were chargeable unto the people, and had taken of them bread and wine, beside forty shekels of silver; yea, even their servants bare rule over the people: but so did not I, because of the fear of God. (16) Yea, also I continued in the work of this wall, neither bought we any land: and all my servants were gathered thither unto the work. (17) Moreover there were at my table an hundred and fifty of the Jews and rulers, beside those that came unto us from among the heathen that are about us. (18) Now that which was prepared for me daily was one ox and six choice sheep; also fowls were prepared for me, and once in ten days store of all sorts of wine: yet for all this required not I the bread of the governor, because the bondage was heavy upon this people.
There is much to admire in this liberality of Nehemiah, who would not avail himself of his office, as governor under the king of Persia his master, to take money or goods from the people. He lost sight of his authority in this particular, in his affection as a Jew. He considered himself as a brother, and as such acted the brotherly part. He must have been a noble character. But oh! at what an infinite distance doth Nehemiah stand, in this nobleness of soul, when we look at the Lord Jesus Christ. He who was rich, yet for our sakes became poor, that we through his poverty might be made rich. It was generous for Nehemiah to leave the court of Persia to visit Jerusalem in ruins. But what was this, in point of greatness of love, compared to thine, thou adorable, blessed Jesus, in that thou didst leave the court of heaven, and the bosom of thy Father, and camest not to be ministered unto, but to minister, and to give thy life a ransom for many! Oh! matchless love! Oh! unequalled, unheard of grace!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Neh 5:14 Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, [that is], twelve years, I and my brethren have not eaten the bread of the governor.
Ver. 14. From the time that I was appointed to be their governor ] He was not ambitious of the office, nor usurped it; but was commanded to it (as the word signifieth) by the king of Persia, and clearly called to it by God Almighty. Otherwise he could have shrouded himself in willing secrecy, as good corn lieth in the bottom of the heap, and as good balsam sinketh to the bottom of the vessel.
I and my brethren have not eaten the bread, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Neh 5:14-19
14 Moreover, from the day that I was appointed to be their governor in the land of Judah, from the twentieth year to the thirty-second year of King Artaxerxes, for twelve years, neither I nor my kinsmen have eaten the governor’s food allowance. 15But the former governors who were before me laid burdens on the people and took from them bread and wine besides forty shekels of silver; even their servants domineered the people. But I did not do so because of the fear of God. 16I also applied myself to the work on this wall; we did not buy any land, and all my servants were gathered there for the work. 17Moreover, there were at my table one hundred and fifty Jews and officials, besides those who came to us from the nations that were around us. 18Now that which was prepared for each day was one ox and six choice sheep, also birds were prepared for me; and once in ten days all sorts of wine were furnished in abundance. Yet for all this I did not demand the governor’s food allowance, because the servitude was heavy on this people. 19Remember me, O my God, for good, according to all that I have done for this people.
Neh 5:14 for twelve years This was 445 to 433 B.C. This was the time of Nehemiah as governor of Judah in Jerusalem. The following verses discuss his personal use of his privileges and fortunes during this period of governmental service.
I nor my kinsmen This is another difficult phrase. It may refer to (1) Persian officials; (2) blood relatives; or (3) helpers. The same ones seem to be referred to in Neh 5:10.
Neh 5:15 laid burdens on the people The VERB (BDB 457, KB 455, Hipil PERFECT) is a metaphor derived from placing a heavy yoke on a domestic animal (e.g., 1Ki 12:10; 1Ki 12:14; 2Ch 10:10; 2Ch 10:14; Isa 47:6). This is the non-religious use of the root kbd for glory, which means heavy and dignity.
bread and wine besides the forty shekels This list of revenue can be understood in several ways: as (1) the daily requirements of the governor (LXX, TEV, NJB); (2) the yearly taxation on families; or (3) both (Peshitta, NKJV, NIV).
I did not do so because of the fear of God This is a direct contrast to the wealthy Jews’ attitudes and methods (cf. Neh 5:9).
Neh 5:16 we did not buy land Neh 5:13-19 shows that Nehemiah did not abuse either his position or the circumstances of the Jewish nation during his time as governor.
all my servants The phrase is much like my kinsmen in Neh 5:14. To whom it refers is uncertain. This same group is mentioned in Neh 4:16; Neh 4:21 (we carried on the work) and Neh 5:10; Neh 5:14.
Those related (by blood, office, or service) to Nehemiah acted in the same way as he did. This is exactly opposite of the previous governors (i.e., Neh 5:15, even their servants domineered the people).
Neh 5:17 Nehemiah as governor was required to entertain officials from other provinces and leaders from Judah. He did this (1) at his own expense or (2) he did not partake of the food allotted. Because of Neh 5:14 option #2 is best.
Neh 5:18 the servitude was heavy on this people Nehemiah explains why he acted with such selflessness during this period: (1) the taxation was heavy (cf. Neh 5:15), and (2) he wanted to please God (cf. Neh 5:9; Neh 5:15; Neh 5:19).
Neh 5:19 This has been Nehemiah’s prayer (remember me, Qal IMPERATIVE) from the beginning (cf. Neh 1:11; Neh 13:31). Nehemiah was a man of integrity, faith, and prayer!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What were the rich Jews doing to their poor brothers in Nehemiah 5?
2. Was what they were doing legal or illegal according to Mosaic law?
3. Why did Nehemiah want them to promise with an oath and threaten with a curse?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Moreover from the time that I was appointed, &c. Neh 5:14-19 are put within brackets for the following reasons:
As Nehemiah’s record must have been written many years later, after the dedication both of the Temple (405 B.C.) and the Wall (403 B.C.), the reference to his policy during the twelve years of his governorship, from the twentieth to the thirty-second year of Artaxerxes (Darius Hystaspis, 419-407 B. C), is introduced here, in order to emphasize the contrast between the rapacity of “the nobles and rulers” (Neh 5:7), and his own conduct. For he says that, not only at that time (454 B.C.) did he not exploit the people for his own advantage, but that during his governorship (which ended in 407 B. C, some four or five years at least before the time of his writing the final record, more than forty years later than 454), when, according to Eastern views, he would have been justified in getting as much as he could out of his office, he not only lived entirely at his own charges but supported others also. See note below on Neh 13:4-9.
time = day.
governor = Pasha.
from the twentieth year. See App-50. (5).
Artaxerxes = the great king, viz. Astyages. See notes on p. 618, and App-57.
the bread of the governor. The supplies due to him from the people.
Fuente: Companion Bible Notes, Appendices and Graphics
Neh 5:14-19
Neh 5:14-19
NEHEMIAH’S SUMMARY OF HIS CONDUCT AS GOVERNOR
“Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even to the two and thirtieth year of Artaxerxes the king, that is, twelve years, I and my brethren have not eaten the bread of the governor. But the former governors that were before me were chargeable unto the people, and took of them bread and wine, besides forty shekels of silver; yea, even their servants bare rule over the people: but so did not I, because of the fear of God. Yea, also I continued in the work of this wall, neither bought we any land: and all my servants were gathered thither unto the work. Moreover there were at my table, of the Jews and the rulers, a hundred and fifty men, besides those that came unto us from the nations that were round about us. Now that which was prepared for one day was one ox and six choice sheep; also fowls were prepared for me, and once in ten days stores of all sorts of wine; yet for all this, I demanded not the bread of the governor, because the bondage was heavy upon this people. Remember unto me, O God, for good, all that I have done for this people.”
“That is, twelve years” (Neh 5:14). “These years were 444 to 432 B.C.” This verse is clearly retrospective, and from this the usual understanding is that this chapter was written some twelve years after the building of the wall. Shortly before this first term of Nehemiah as governor ended, “He returned to Babylon for a visit.” Many scholars have marveled that the “time” set by Nehemiah for his return to Babylon (Neh 2:6) could have included the entire twelve-year term as governor. Evidently, there had been some other arrangement with the king in Babylon that would have extended the time. As Oesterley said, “If more fragments of Nehemiah’s memoirs had been preserved, this would have been explained.” This is a wise observation, and it would be encouraging if more scholars took into account the fact that all the difficulties which we find in the Bible would doubtless disappear altogether if we had all the facts.
“I and my brethren have not eaten the bread of the governor” (Neh 5:14). This simply means that Nehemiah and his staff did not accept the usual allotments of food and money that the state provided for governors. He was a truly patriotic soul, much as was George Washington, who during the Revolutionary war built and outfitted three naval ships, at his own expense; and he did not seek a reimbursement after he became president. What a pity that the birthday of a president like that should not be accorded a separate celebration, apart from all others.
“The former governors … were chargeable unto the people” (Neh 5:15). We agree with Whitcomb that, “These were probably the Persians who did not fear God, and we are sure that the one’s meant by Nehemiah did not include Zerubbabel.”
“Those at my table were a hundred and fifty men” (Neh 5:17). “This included his entire staff, and additionally there were Jews from the surrounding area, who as yet had no homes, who ate at his table, and all of this at his own expense. Compare that with the entertainment by Jezebel of 400 prophets of the Asherah `at her table’, besides all of the provisions for their upkeep and livelihood (1Ki 18:19).” Also Jezebel did that at the expense of the people; and that says nothing of the far greater extravagant expenses of Ahab.
“Besides those that came unto us from the nations that were round about us” (Neh 5:17). This not only meant those who voluntarily elected to return, but it also included those Jews whom the rulers and nobles had sold to the heathen neighbors as slaves, and whom Nehemiah, a wealthy man in his own right, had purchased back and restored to their liberty.
“One ox and six choice sheep” (Neh 5:18). We learned in 1Ki 4:22-23, that Solomon at his table served thirty oxen and one hundred sheep every day!
“Remember, O my God, for good, all that I have done for this people” (Neh 5:19). Naturally, Nehemiah desired that the people would remember what he had done for them; but, “He wanted God to remember too.” It is certainly not sinful for a Christian to pray that God will remember the good that he might have done.
E.M. Zerr:
Neh 5:14. This verse gives the information on the time that Nehemiah set under the king in Neh 2:6. He had been made governor over the land of Judah, to act under authority from Artaxerxes. Special provisions were made for whosoever was the acting governor of the country, and Nehemiah could have eaten of them lawfully. But he and his brethren supported themselves through the entire period of 12 years. He considered the straitened circumstances of the people and did not have the heart to take advantage of his rights under the legal setup.
Neh 5:15. Judea (Judah) was a province of the Persian Empire after the fall of Babylon. Such distant units of that vast monarchy had to be under the supervision of local governors, and such officers drew their support from the money raised by taxation. The men who held that position before took advantage of that, and could do so lawfully as far as that was concerned. Nehemiah would have been lawfully entitled to the same privileges, but was so compassionate that he drew on his own private funds in order to relieve the poor people of the burden of taxation. The former governors not only made use of the tax money, but became oppressive in the exercise of their authority, and suffered their own servants to domineer over the people. The fear of God caused Nehemiah to have regard for his fellowman.
Neh 5:16. Neither bought we any land. This means that Nehemiah did not take advantage of the financial straitness of the people. They might have been compelled to sell their land to get their tax money, and Nehemiah could have obtained it under the terms of forced “tax sale,” and thus to have enriched himself at the expense of the unfortunate. That would have put him in the class of the heartless characters spoken of by Christ (Mat 23:14) who would “devour widows’ houses.”
Neh 5:17. Nehemiah supported a large number of his own nation, and was so hospitable that many of the foreigners were invited to eat at his table.
Neh 5:18. Prepared for me. The last 2 words are not in the original. This vast amount of food was prepared for Nehemiah and his guests. A question may be in the mind of the student about where he obtained such a great supply of goods if he did not draw on the taxes of the land. We should remember that the Jews had been a free people for about a century. Their service to the king or other ruler was that of “hired servants.” Nehemiah had a very high position of employment, in that he was a personal attendant of the king, with the honorable duty of serving him his wine. All the circumstances show that he stood high in the estimation of his royal employer, and it is reasonable to conclude that he received a liberal salary.
Neh 5:19. The prayer of Nehemiah for God’s favor was based upon the good he was doing. That is the way it always has been with man’s relation to the Lord. God is no respecter of persons, but does regard those who do good.
Fuente: Old and New Testaments Restoration Commentary
from the twentieth: Neh 2:1, Neh 13:6
I and my: 1Co 9:4-15, 1Co 9:18, 2Th 3:8, 2Th 3:9
the bread: Ezr 4:13, Ezr 4:14, Rom 13:6, Rom 13:7
Reciprocal: Jdg 8:29 – in his own house 2Sa 23:3 – ruling Neh 2:6 – I set him a time Neh 5:18 – required Hag 1:1 – governor Mat 25:16 – went Joh 8:14 – yet 2Co 12:18 – in the same steps
Fuente: The Treasury of Scripture Knowledge
Neh 5:14. Moreover, from the time that I was appointed governor He had mentioned his own practice, as an inducement to the nobles not to burden the poor, no, not with just demands; and he here relates more particularly what his practice was, not through pride or vain glory, but to excite both his successors, and the inferior magistrates, to be as tender as might be of the peoples ease. Twelve years Not that he had continued so long at one time at Jerusalem; but he had so long governed the Jews, by himself when present, and in his absence by deputies. I and my brethren My fellow-officers and deputies, who, as they were to do my work, might have required my rights; have not eaten the bread of the governor Have not taken that allowance which, by the laws of God and nations, and of the king of Persia, the governors might require. It is perfectly reasonable that they who do the public business should be maintained at the public charge. But Nehemiah would not accept that maintenance, because he saw it would be burdensome to his countrymen; but either lived upon his own estates, which he had in Judah, or upon the riches he had acquired in Babylon, when he was the kings cup-bearer.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Neh 5:14-19. Nehemiah Enumerates the Outstanding Features of his Beneficent Rule.The main points here are that Nehemiah and his subordinate officials had not taken advantage of their undoubted right of exacting provisions from the people (I and my brethren have not eaten the bread of the governor, i.e. the sustenance which he, as the governor, had a right to claim); secondly, he recalls how tenaciously he clung to his purpose of the rebuilding of the walls (Neh 5:16); and thirdly, he reminds the people of the way in which he had supported the poor (Neh 5:17 f.).
Neh 5:14. from the twentieth . . . the king: i.e. 445433 B.C.; in the latter year he went back to Babylon for a short visit (Neh 13:6 f.). It is said in Neh 2:6 that Nehemiah gave the king a set time for leave of absence, and in view of the kings words (For how long shall thy journey be? and when wilt thou return?) a prolonged period of absence cannot have been comtemplated. Yet, according to the verse before us, Nehemiah was away for about twelve years! No doubt if more fragments of his memoirs had been preserved this difficulty would have been explained. Some new arrangement must have been made between Nehemiah and the king, according to which the former was granted an indefinite leave of absence owing to the serious condition of affairs in Judah, the full extent of which he realised only when he arrived there.
Fuente: Peake’s Commentary on the Bible
5:14 Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, [that is], twelve years, I and my brethren have not eaten the {m} bread of the governor.
(m) I did not receive the portion and diet which the governors who were before me exacted, in which he declares that he rather sought the wealth of the people than his own convenience.