Nehemiah Chapter 1

Nehemiah was once a part of the book of Ezra. This book covers the rebuilding of the walls of Jerusalem. It is also a time of return to the laws of God. Some believe that most of it is an autobiography of Nehemiah's life.

"Nehemiah" was the governor of Jerusalem who helped rebuild the city wall (1:1; 8:9; 10:1; 12:26, 47). Nehemiah was the personal cupbearer to the Persian king, Artaxerxes I, Longimanus (ruled 464 - 424 B.C.).

About 445 B.C., Nehemiah received permission from Artaxerxes to go to Judah and restore his people's fortunes (verses 5-11; 2:8). He was appointed governor of the province with authority to rebuild the city walls.

Nehemiah and his work crew were harassed by three enemies: Sanballat the Horonite (a Samaritan), Tobiah the Ammonite official, and Geshem the Arab (2:10, 19; 6:1-14). Jerusalem's wall was finished in a record 52 days (6:15). Nehemiah's success was assured because he kept praying, "O, God, strengthen my hands" (6:9). He also initiated many social and political reforms among the people (5:1-19; chapter 11). After a brief visit to Persia, he returned to Jerusalem (433 B.C.), and dealt with further matters of religious and social reform. Neh. 1-7; 11-13).

Verses 1:1 - 7:73a: Nehemiah returns to Jerusalem and successfully leads a 52 day "rebuilding of the wall" project (compare 6:15).

Verses 1:1 - 2:20: This section details how Nehemiah became the governor of Judah (compare 5:14; 8:9; 10:1; 12:26).

Nehemiah 1:1 "The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,"

"Nehemiah" means "The Lord Comforts". The name "Hachaliah" distinguishes him from other Nehemiahs (3:16; 7:7; Ezra 2:2), but nothing is known about the origin or meaning of the father's name nor about his status. He is mentioned (in 10:1), but only by name to those who made covenant with God. The personal records of this famous royal cupbearer contribute greatly to this book. Unlike Esther and Mordecai, named after Mesopotamian deities Ishtar and Marduk, Nehemiah was given a Hebrew name. Nehemiah became a legendary figure in later Jewish literature. "Chisleu", or Kislev, was the ninth month (November - December), and the "twentieth year" would have been 445 B.C. (compare 2:1 and the "twentieth year of Artaxerxes").

The books of Ezra and Nehemiah were originally one book. The words of Nehemiah indicate that this book gives his experience, told from his perspective, just as Ezra the priest recorded his narrative for posterity.

"Chislev" refers to a time in the reign of Artaxerxes (2:1), who ruled Persia from 464 - 423 B.C. He succeeded Ahasuerus, the husband of Esther, also known as Xerxes. These real-world references root the book in history.

"Twentieth year": The 20^th year (ca. 446 / 445 B.C.) in the reign of Persian king Artaxerxes (ca. 464 - 423 B.C.; compare 2:1).

"Shushan the palace", or better, "Susa, the citadel", was the winter resort of the Persian kings. In 478 B.C., Esther became Xerxes' queen in this palace (Esther 2:8-18), and (in 550 B.C.), Daniel was carried there in a vision (Dan. 8:2).

Verses 2-4: God often stirs people's hearts before He moves in their circumstances. In the Lord's hands, Nehemiah's concern and curiosity "concerning the Jews ... and ... Jerusalem" would soon become a calling, because he knew that a city wall broken down with its gates burned was a sign of not just past defeat but continuing vulnerability.

Nehemiah 1:2 "That Hanani, one of my brethren, came, he and [certain] men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem."

"Hanani": Apparently a sibling of Nehemiah, he had gone to Jerusalem in the second return under Ezra's leadership (ca. 458 B.C.). He may have been a real brother of Nehemiah, although the term may be used in the sense of "kinsman" (7:2), where he appears as a man whom Nehemiah could trust with high office.

"Jews ... Jerusalem": Nehemiah was deeply concerned about the people and the city, especially during the previous 13 years, since the second return under Ezra (458 B.C.).

Nehemiah was living at the Persian court. Chisleu is the month of December on our calendar. This 20th year is speaking of the 20th year of the reign of Artaxerxes. Hanani, the brother of Nehemiah came to Nehemiah to tell him of his homeland. Israel was a nation of people, but it was also God's family. Nehemiah wanted to know how the people who had gone back to Jerusalem from captivity were doing.

Nehemiah 1:3 "And they said unto me, The remnant that are left of the captivity there in the province [are] in great affliction and reproach: the wall of Jerusalem also [is] broken down, and the gates thereof are burned with fire."

"Wall of Jerusalem ... gates": The opposition had successfully thwarted the Jews' attempts to reestablish Jerusalem as a distinctively Jewish city capable of withstanding its enemies' assaults, which could possibly lead to another destruction of the newly rebuilt temple (ca. 516 B.C.; compare Ezra 4:7-23). Most likely this was a recent destruction (and not the one back in 586 B.C.).

The gates had been burned with fire before the captivity. The walls were broken down at that time as well. These were things that had been left undone, since their return to Jerusalem. It seems they had never re-established themselves in their land.

Nehemiah 1:4 "And it came to pass, when I heard these words, that I sat down and wept, and mourned [certain] days, and fasted, and prayed before the God of heaven,"

"Sat down and wept, and mourned certain days": Although Nehemiah was neither a prophet nor a priest, he had a deep sense of Jerusalem's significance to God and was greatly distressed that affairs there had not advanced the cause and glory of God.

(See also 2:1), which reveals that Nehemiah spent about 4 months fasting and praying.

Nehemiah had assumed incorrectly, that everything in Jerusalem had been totally repaired. He was not aware that there was still much to be done. Nehemiah was brokenhearted at hearing this. He fasted and prayed to find the will of God in this for himself.

Verses 5-11: One of the greatest building projects in history was so successful because it was started by the prayers of a man of God. This is the first of many prayers this book records (2:4; 4:4-5, 9; 5:19; 13:14, 22, 29, 31), an intercessory prayer in which Nehemiah identifies with the people rather than just pleading to God on their behalf (Ezra 10:1; Dan. 9:20; Psalm 106:6 see also note on 2:17-18).

Nehemiah 1:5 "And said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments:"

"That keepeth covenant and mercy": After 70 years of captivity in Babylon, God kept His promise to restore His people to the Promised Land. The promise appeared to be failing, and Nehemiah appealed to God's character and covenant as the basis by which He must intervene and accomplish His pledges to His people. This is a refrain from (Deuteronomy 7:9), and is related to (Exodus 20:6 and 34:6-7). God keeps His "covenant-love" with those who love Him, those in a covenant relationship with Him.

This was almost identical to what Daniel had to say. Nehemiah was a believer in God. He called Him LORD. "Beseech" means pray in this instance. He realized the omnipotence of God. God is all powerful. God keeps covenant with mankind, when they obey His commandments.

Nehemiah 1:6 "Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my father's house have sinned."

"We have sinned against thee": Nehemiah may have believed that the sins of the returnees (compare Ezra chapters 9 and 10), had prompted God to change His mind and withhold His favor from the Jews.

We see a humble man confessing to the LORD that he had sinned. The weight of the sins of his father and of the Hebrews, seemed to weigh as heavy on his conscience as did his own sins. He confesses for them all. His plea to God was that He had not turned completely away from His people. He was saying, please hear my prayer.

Nehemiah 1:7 "We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses."

"Commandments ... statutes ... judgments": Those which are recorded )in Exodus, Leviticus, Numbers and Deuteronomy).

This was speaking of the wide range of sins they committed. They mainly had totally disregarded the wishes of God for their lives, and were living to please themselves. He was aware that the condition attached to being blessed of God, included keeping God's statutes and His commandments.

Verses 8-9: Nehemiah showed God that he knew the conditions God Himself had established for His people through "Moses". Unfaithfulness would result in scattering; faithfulness would result in gathering. "If" indicates a choice, and choices have consequences. In a healthy prayer life, we should ask God to reveal if any current problems in our lives are the consequences of sinful choices.

"The word ... Moses": This represents a summary of various Mosaic writings. On "scatter" (verse 8; see Deut. 4:25-28; 28:63-65). On "gather" (see Deut. 4:29-31; 30:1-5).

Nehemiah 1:8 "Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, [If] ye transgress, I will scatter you abroad among the nations:"

"Remember": Not a reminder to God as if He had forgotten, but a plea to activate His Word.

God had warned them in advance through Moses, that to disobey God brought curses, one of which was scattering into foreign countries as captives. They had disregarded the Word of God, and He had done just as He had promised. Their captivity was brought on them by their own transgressions.

Nehemiah 1:9 "But [if] ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, [yet] will I gather them from thence, and will bring them unto the place that I have chosen to set my name there."

Return by repentance, and, as a proof of the genuineness of it, yield obedience to the commands of God, and continue therein.

"Though there were of you cast out unto the uttermost part of the heaven": That is, the uttermost parts of the earth, the most distant regions. So called, because at the extreme parts of the horizon, according to our apprehension, the heavens and earth touch each other. So that what is the uttermost part of the one is supposed to be of the other.

"Yet will I gather them from thence and will bring them unto the place that I have chosen to set my name there": That is to Jerusalem where the temple was built, and his name was called upon.

The best explanation of this Scripture is another Scripture.

2 Chronicles 7:14 "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land."

God would forgive them, if they were truly seeking forgiveness for their sins. God had saved this remnant of His people to start with again. God would gather them like a hen gathers her chicks. God loved them.

Verses 10-11: After confessing the sins of Israel and referring to the alternative of curse and blessing, Nehemiah reminds the Lord that these people with their sins and their inclination to depart from God are His "servants and ... people". Nehemiah's prayer was specific: "grant him mercy in the sight of this man" (the king). Artaxerxes had made an earlier decision to stop the work (Ezra 4:21). The answer to Nehemiah's prayer is recorded (in chapter 2). The "cupbearer" had direct access to the king and was an important and influential person. The same word was used for the "butler" (in Genesis 40). His basic duty was to choose and taste the wine to ensure that it was not poisoned, and then to present it to the king. In many cases the cupbearer was second only to the king in authority and influence.

Nehemiah 1:10 "Now these [are] thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand."

"Redeemed by thy great power, and by thy strong hand": His allusion to the Exodus redemption recalled the faithful and strong hand of God which had brought Israel out of bondage once before and grounded his confidence in God's power as the basis of his appeal for a second deliverance that will be as successful as the first.

It is as if Nehemiah was reminding God that these are the same people He had promised to forgive.

2 Chronicles 7:15 "Now mine eyes shall be open, and mine ears attent unto the prayer [that is made] in this place."

God promised Solomon that anyone looking toward the temple and praying would be heard of Him. God had redeemed them from captivity, now He must help them even more keep their relationship with Him. They were back in their land, but not in fellowship with the LORD as they needed to be. God would bless them, but they needed someone to help them stay in fellowship with God. It seems they were quick to drift away, if there was not someone with a strong hand to keep them from it.

Nehemiah 1:11 "O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man. For I was the king's cupbearer."

"Who desire to fear thy name": Nehemiah alluded to the fact that Israel was the place which God had chosen for His name to dwell (1:9); the people desired to fear His name and, thus, were praying for God's intervention.

"In the sight of this man": The reference to King Artaxerxes anticipated the discussion (in 2:1).

"The king's cupbearer": As an escort of the monarch at meals, the cupbearer had a unique advantage to petition the king. Not only did the king owe him his life, since the cupbearer tasted all the king's beverages for possible poison, thus putting his own life at risk, but he also became a close confidant. God sovereignly used this relationship between a Gentile and Jew to deliver His people, such as He did with Joseph, Daniel, Esther and Mordecai.

Nehemiah expected to see God answer prayer in his role as the "king's cupbearer". Cupbearers were trusted servants who made sure that the king's drinks were not poisoned. They also had the responsibility of bringing the king joy, not sadness.

It appears that Nehemiah had made himself useful to the king and had acquired the distinction of the king's cupbearer. It would be easy for him to be satisfied with what he had, and forget about Judah and Jerusalem. If Nehemiah was to go to Jerusalem, God would have to make it alright with Artaxerxes. Nehemiah had it in his heart to go to Jerusalem, and help with the work in rebuilding the walls and the gates. He felt he could be an asset in leading them back into good relations with God.

Nehemiah Chapter 1 Questions

1. What does the book of Nehemiah cover?

2. It is also a time of returning to the _______ of God.

3. Some believe it to be an _______________ of Nehemiah's life.

4. Who was the father of Nehemiah?

5. The month of Chisleu is similar to what month on our calendar?

6. The twentieth year of the reign of ______________ is mentioned here.

7. Who was Hanani?

8. What did Nehemiah inquire of him about?

9. Where was Nehemiah living at the time?

10. Israel was a nation of people, but it was also ________ _______ ____.

11. What report did Hanani give Nehemiah?

12. What effect did this have on Nehemiah?

13. What did he do about this, besides pray?

14. What did Nehemiah call God in verse 5?

15. What does "beseech" mean?

16. When does God keep covenant with mankind?

17. In verse 6, we see an _________ man confessing.

18. What was the confession?

19. Who was he confessing for?

20. What had God said He would do to them, if they transgressed His law?

21. What was the fulfillment of that?

22. What would God do, if they repented?

23. Why had God saved this remnant of His people?

24. What was Nehemiah reminding God of in verse 10?

25. What was missing, since they had gone back to their homeland?

26. Whose prayers was Nehemiah asking God to be attentive to?

Nehemiah Chapter 2

Nehemiah 2:1 "And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, [that] wine [was] before him: and I took up the wine, and gave [it] unto the king. Now I had not been [beforetime] sad in his presence."

"Artaxerxes (reigned 464 - 424 B.C.), was a king of Persia in whose court Ezra and Nehemiah were officials (Ezra 7:1, 7). Known as Artaxerxes I, Longimanus ("Long-handed"), he temporarily halted the rebuilding program at Jerusalem that his predecessor Cyrus had encouraged (Ezra 4:7-23). However, he later allowed it to resume (Ezra 6:14). In the seventh year of his reign (458 B.C.), he authorized Ezra to lead a large number of Israelites back from the captivity to return to Jerusalem in order to begin rebuilding the city' walls (verses 1-10; 13:6; see Ezra 4:7-23 and chapter 7).

"Nisan" is April - May and is the beginning of the Persian and Jewish year. The details of chapter 2 take place about four months after Nehemiah began praying. It was still in Artaxerxes' "twentieth year" (1:1), for his official year began in the seventh month - Tishri (October).

"That wine was before him": Since the act of tasting wine to ensure it was not dangerous to the king strengthened the trust between king and cupbearer, this was the appropriate time for Nehemiah to win Artaxerxes' attention and approval. Not surprisingly, kings often developed so much trust in their cupbearers that the latter became counselors to the kings.

"Now I had not been ... sad": Sadness was a dangerous emotion to express in the king's presence. The king wanted his subjects to be happy, since this reflected the well-being brought about by his administrative prowess.

The month of Nisan is their first month, similar to our month of April. We learned from the last lesson, that Nehemiah was the cupbearer for the king. He had always been pleasant in the company of the king in the past. At this time, he was not able to keep from showing his sadness about Jerusalem. He was in the very presence of the king serving him, so the king noticed the sadness in Nehemiah.

Nehemiah 2:2 "Wherefore the king said unto me, Why [is] thy countenance sad, seeing thou [art] not sick? this [is] nothing [else] but sorrow of heart. Then I was very sore afraid,"

"Was very sore afraid": He feared that either his countenance, his explanation or his request would anger the king and thus lead to his death (compare Esther 4:11 with 5:1-3).

Nehemiah had reason to fear, for being sad in the king's presence was a serious offense in Persia (compare Esther 4:2). Also, he knew his request might greatly anger the king.

This king seemed to care for the feelings of those around him. He knew Nehemiah was not sick and he was probably very good to Nehemiah, so this question is understandable. He is very aware because he realized this sickness was of Nehemiah's heart. Nehemiah was afraid, thinking he might have displeased his king.

Nehemiah 2:3 "And said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers' sepulchers, [lieth] waste, and the gates thereof are consumed with fire?"

"Sepulchers ... gates": Nehemiah's deep concern and sadness over the condition of Jerusalem and his people was expressed in his reference to tombs and gates. A tomb was a place to show respect for dead community members who birthed the living generation and passed on their spiritual values to them. Tombs were also the place where the present generation hoped to be honored by burial at death. Gates were emblematic of the life of the city, since the people gathered for judicial procedure or basic social interaction near the gates. The burned gates represented the death of social life, i.e., the end of a community of people.

Nehemiah began with a compliment to the king. His fear of displeasing the king was not as strong as his desire to change things in Jerusalem. Nehemiah told of the things troubling him about his homeland to the king.

Nehemiah 2:4 "Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven."

"What dost thou make request"? The king rightly interpreted Nehemiah's sad countenance as a desire to take action on behalf of his people and homeland. His immediate response to the king's question illustrates how continual his prayer life was (compare 1:6).

"God of heaven" (see note on Ezra 1:2).

Artaxerxes was a kind king. He did not like to see his faithful servant so unhappy. The question the king asked Nehemiah was sincere. He was saying, Nehemiah, what would it take to make you happy? It appears that Nehemiah prayed, before he answered the question. He did not want to request something of the king that was not the will of God for his life. His prayer was to God alone. He prayed in his heart before he answered the king.

Nehemiah 2:5 "And I said unto the king, If it please the king, and if thy servant have found favor in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers' sepulchers, that I may build it."

Nehemiah asked the king to reverse the first decree (in Ezra 4:21).

"That I may build it": The request undeniably referred to the city walls, for there could be no permanence without walls, but it also may have included political and administrative rebuilding as well.

This was the first mention that Nehemiah even wanted to go to Jerusalem. He was not asking the king to release him, but just to reassign him to Jerusalem. He wanted to rebuild the wall, gates, and now we read sepulchers of his ancestors.

Nehemiah 2:6 "And the king said unto me, (the queen also sitting by him,) For how long shall thy journey be? and when wilt thou return? So it pleased the king to send me; and I set him a time."

"The queen": Since Esther was the queen of the previous king Ahasuerus (Xerxes; ca. 486 - 464 B.C.), and the stepmother of Artaxerxes, it could be that she had previously influenced the present king and queen to be favorably disposed to the Jews.

Some think the set "time" actually turned out to be 12 years (as 5:14 indicates), after which he returned to the king for several years (13:6). Others believe he reported back after the dedication of the walls, within the year, then had his appointment as governor renewed and returned to Jerusalem.

The queen was named Damaspia. Since she was in the room, this was possibly a time of relaxing and putting away the government issues. He would be in a good mood at that time with his wife there. He did not want to give Nehemiah up completely, but would listen to any reasonable time he might want to be away. Nehemiah explained to him the length of time it would take, and the king approved and let him go. Nehemiah actually stayed away 12 years.

Verses 7-8: This decree was the same as the one (in Daniel 9:24-27), which relates to the beginning of the 70 weeks of prophetic years to "restore and to build Jerusalem". Note how specific Nehemiah was in the contents of his request. The "palace" actually was a fortress or tower and may have been Hananeel's mentioned (in 3:1). It protected the temple and overlooked the northwest corner of its courts. Hyrcanus I (134 - 104 B.C.), built an acropolis here, and later Herod rebuild it and named it Antonia. The "house that I shall enter" is the governor's home.

Nehemiah 2:7 "Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah;"

"Let letters be given me": Official letters transferred a portion of the king's authority to Nehemiah. In this context, he needed to pass through the lands of Judah's enemies who could harm him or prevent him for rebuilding Jerusalem. The roads upon which messengers, ambassadors, and envoys of all sorts traveled had stations where such letters could be inspected for passage. Three months of travel from Susa to Jerusalem was long, dangerous, and ridden with protocol where letters were required for passage. The danger associated with the passage, but particularly the administrative authority which Nehemiah carried in the letters, led Artaxerxes to send captains of the army and horsemen with Nehemiah for protection (2:9; see notes on Ezra 1:11; 7:8-9).

The letters would declare that Nehemiah had not run away, but had been sent by the king. This would give him safe passage.

Nehemiah 2:8 "And a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which [appertained] to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me."

"And a letter unto Asaph the keeper of the king's forest": Lumber was a very precious commodity. This is illustrated in a document from one ancient city in Mesopotamia in which a forest official is taken to court for cutting down a tree. Forests were carefully guarded, and written permission from the king would assure Nehemiah of the lumber he would need to build the citadel, wall reinforcements, and his own residence from which he would administrate the reconstruction.

"Palace": This edifice located next to the temple on the northwest side was a fortified building for the purpose of guarding the temple. It was subsequently rebuilt by Herod and named Antonia.

"The good hand of my God upon me": This refrain is common to both Ezra and Nehemiah. It is a frequent reminder in these inspirited books that God works through His servants to accomplish His will (compare Ezra 1:5; 7:6).

The timbers that Nehemiah was asking for were possibly from trees growing in an area near Jerusalem, so they would not have to be carried far. This was a generous king, and he granted the request of Nehemiah. He realized these were not for Nehemiah's own use, but for the wall and gates that he went to repair. It would be of no use to go, if there were no materials to do the work with.

Verses 2:9 - 3:1: The journey from Persia to Jerusalem and the preparation period was to be 3-4 months (compare 2:1 with 6:15).

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."

"I came to the governors": Nehemiah's encroachment upon their provincial control posed a tremendous threat to these officials. If handled improperly, disregard for the other local officials would have put Nehemiah's life and the lives of those in Jerusalem in jeopardy. To prevent such a reaction, God had moved the Persian king to dispatch royal army captains and horsemen to accompany Nehemiah and to guard against such attacks.

The escort provided more than protection; it gave the expedition style and impressively reinforced their credentials to the neighboring governors, vividly illustrating the change in policy.

Not only did the king allow Nehemiah to go to Jerusalem, but he sent captains of the army and horsemen with him to give him a safe journey. The governors received Nehemiah with his proof of the blessings of the king written in the letters he had sent.

Nehemiah 2:10 "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."

"Sanballat ... Tobiah": These men were probably also behind the opposition described (in Ezra 4:7-23), which stopped the work in Jerusalem. Sanballat served as governor of Samaria (Horonaim being a town in Moab, he was probably a Moabite), and Tobiah of the region east of the Jordan. These district magistrates were leaders of Samaritan factions (see chapter 6), to the north and east. They had lost any recourse to prevent Judah from rebuilding since God's people were authorized to fortify their settlement against attack from enemies such as these two officials. To overtly attack or oppose the Jews would be to oppose the Persian king.

"Sanballat" was the governor of Samaria, according to an Elephantine document written in (407 B.C.), some 38 years after the events of this chapter. He would cause much grief to the Israelites (compare 13:28-29). Sanballat's name, coming from Akkadian Sin-uballit , "Sin [the moon god] Has Given Life", may indicate something of the mixed character of the Samarian religion at this time.

"Tobiah" had a good Jewish name, "Yahweh Is Good", but was a treacherous person. He may have been an ex-slave, but more likely "servant" indicates his position in the Persian Empire, maybe east of Judea. Archaeological evidence demonstrates that the term is often used of high officials in the Persian Empire.

It appears that not all of the governors were pleased. He was probably of Samaria. They were jealous of those of Judah. Sanballat and Tobiah were not eager to help Judah. Tobiah was an Ammonite, and especially did not like Judah. They would both rather see them destroyed, than the king sending Nehemiah to help them.

Verses 11-16: Nehemiah spent 3 days discerning what course to follow before informing anyone of his plan; then, he wisely viewed the terrain in secret and surveyed the southern end of the city, noting the broken and burnt conditions of the walls and gates.

Nehemiah 2:11 "So I came to Jerusalem, and was there three days."

We see that Nehemiah still made it to Jerusalem, in spite of the opposition. After this long journey, it appears he rested three days.

Before he entered on any business, resting himself from the fatigue of the journey, and receiving the visits of his friends. As Ezra before him did (Ezra 8:32).

Nehemiah 2:12 "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."

Both the season of the night, and the small number of men to accompany him, were chosen for greater secrecy, that the business he came upon might not as yet be known. And so no schemes formed to obstruct or discourage.

"Neither told I any man what God had put in my heart to do at Jerusalem": He was satisfied that what he had in view was from the Lord, who had stirred him up to it. But thought it prudent for the present to conceal it, until things were prepared to put it in execution.

"Neither was there any beast with me, save the beast that I rode upon": He only rode perhaps on a mule, being not yet recovered quite from the fatigue of his journey. And for the sake of honor; the rest went on foot, that there might be no noise made, and so pass on unheard and unobserved.

Nehemiah was not ready, at this point, to make everyone aware of his mission. He was not part of the system in Jerusalem. It would be a shock, when he explained why he was there. He kept it very quiet and went out to survey the damage during the night, so no one would know what he was doing.

Nehemiah 2:13 "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."

"The gate of the valley" was probably on the south wall, in the southwest corner of the city, with the valley being the Kidron Valley (compare 2 Chron. 26:9). The "dragon well" may be either "jackal" or "dragon". The location is disputed and is generally identified with En-rogel, but also the identification with Siloam has been forcefully argued. The "dung port", or gate, was about five hundred yards from the valley gate. It was the city's southern or southeastern extremity, leading to the valley of Hinnom, or Gehenna. Formerly a site of monstrous pagan sacrifices, it had been ritually polluted to desecrate the pagan gods, and turned into a refuse heap.

"Dragons well": The exact location is unknown, although it is somewhere in the southern section of Jerusalem.

"Dung port": A.k.a. Dung gate. At the southern tip of the city (compare 3:13; 12:31), a common sewer ran to the Kidron Brook into the Valley of Hinnom.

This lets us know that the damage to the wall was extensive. He went to several areas of damage, to figure out how many trees he would need to repair the wall.

Nehemiah 2:14 "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."

The "gate of the fountain" may have led to the spring called En-rogel near the southeastern corner, where the Hinnom and Kidron valleys meet. The "king's pool" may have been Hezekiah's pool of Siloam which was beside the southern tip of the eastern ridge (compare 3:15). He set out from the west side of the city, coming out of the ruined gateway, and turned left toward the south, and so round to the eastern side. Then he was forced to dismount for there "was no place for the beast ... to pass", and he proceeded on foot along this ridge above the Kidron Valley, and turned back to his starting point.

"King's pool": Possibly the pool of Siloam (compare 3:15).

This just means that all of the gates were torn down. This was possibly speaking of an area between two walls that was torn down.

Nehemiah 2:15 "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."

"By the brook": The Kidron Valley, running north and south to the east of the temple mount.

"Gate of the valley": Nehemiah began and ended his trip at the same spot (compare 3:13 on the west side.

It appears that he rode this animal completely around the wall. He probably stayed out all night looking at the damage. He came in before or at daybreak, to keep the inhabitants from realizing what he had in mind to do.

Nehemiah 2:16 "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."

The rulers of the city of Jerusalem, who seem to be officers of the king of Persia, since they are distinguished from Jewish rulers in the next clause.

"Neither had I as yet told it to the Jews": What he came about and designed to do.

"Nor to the priests, nor to the nobles, nor to the rulers": The principal men among the Jews, both ecclesiastical and civil.

"Nor to the rest that did the work": Of building and repairing. Neither those that were employed in it, nor those that overlooked it.

It appears that Nehemiah wanted to keep all of this quiet, even from the rulers, until he had his plan ready. He had not even asked for workers yet. The first thing to do was to find out what would be needed to complete the work, and then he could tell.

Nehemiah 2:17 "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."

"That we be no more a reproach": The destruction of the city by Nebuchadnezzar brought great reproach upon Israel, but particularly upon their God. Nehemiah assured the Jews (verse 20), that because God would prosper them in this endeavor for His glory, they should move ahead.

After he had all of his plans ready, he told them of what he wanted to do. I am sure he also told them of the trees available to them to do the work. He would need their laborers to help him in the work. He explains that this would be a benefit to all of them.

Nehemiah 2:18 "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]."

The sight of Nehemiah's credential and his motivating message revived their drooping spirits to begin the building despite the bitter taunts of influential men (verses 19-20).

At first it was difficult for them to understand why a total stranger would want to come and do such a difficult task with nothing to gain for himself. When he explained that God sent him to do this, they understood. He got all of the help he needed when he told them that God wanted him to do this, and the king allowed him to come and provided the timber.

Nehemiah 2:19 "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?"

"Sanballat ... Tobiah" (see note on 2:10).

"Geshem the Arabian": This ruler most likely officiated to the south of Jerusalem.

"Geshem" (compare 6:1-2, 6), was an even more powerful figure than his companions. He and his son seem to have ruled a league of Arabian tribes which took control of Moab and Edom, together with part of Arabia and the approaches to Egypt, under the Persian Empire. Nehemiah was surrounded by enemies, with Samaria to the north, Ammon to the east, and now Geshem to the south.

These three Arabs were from three different directions, but none of them wanted a wall to be built around Jerusalem. They laughed and made light of the idea of Nehemiah attempting to do this. They had forgotten the power of God. They were trying to say that Nehemiah wanted to build the wall, so he might rebel against his king. Of course, this was not true, because the king was in favor of him building the wall.

Nehemiah 2:20 "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."

"God of heaven" (compare Nehemiah 1:5 and see note on Ezra 1:2). Not only did Nehemiah have the king's permission and was not rebelling, but he had God's protection. Those enemies who tried to intimidate against the work had neither since they were not commissioned by God or the king.

Nehemiah said they had no "portion", which refers to a "legal share" in the Jewish nation. Sanballat and Tobiah were also serving the Lord, but in an illegitimate way. Therefore, they had no jurisdiction over the pure religion of the exiles.

Nehemiah realized that God sent him on this mission. He told these Arab leaders, opposed to the building of the wall, that they would have no portion in it. God would see that the walls were rebuilt. Nehemiah put his trust in God.

Nehemiah Chapter 2 Questions

1. What is the month Nisan on our calendar?

2. Nehemiah was the ______________ for the king.

3. What was unusual about Nehemiah serving the king in verse 1?

4. What did the king ask Nehemiah?

5. The king discerned that Nehemiah was ___________ of __________.

6. What compliment did Nehemiah answer the king with?

7. Why was Nehemiah sad?

8. What did Nehemiah do, when the king asked him what his request was?

9. What was the request?

10. Who was with the king, when he was talking to Nehemiah?

11. How long would Nehemiah be gone?

12. What did Nehemiah ask the king to give him, so he could travel with no problem?

13. Where would Nehemiah get the material to build with?

14. Who went with Nehemiah?

15. Who did Nehemiah show the papers to?

16. Who opposed Nehemiah?

17. Why did they oppose him?

18. How long did Nehemiah rest, when he arrived in Jerusalem?

19. When did Nehemiah go to examine the walls?

20. Why did he not tell anyone?

21. What did he find?

22. How did he travel around the wall?

23. When did Nehemiah tell them what he wanted to do?

24. When did they believe Nehemiah, and offer to help?

25. Why did the opponents of Nehemiah not want a wall built?

26. What had they forgotten?

27. Nehemiah put his trust in _______.

Nehemiah Chapter 3

Verses 3:1 - 7:3: A detailed account of rebuilding the wall is given.

Nehemiah 3:1 "Then Eliashib the high priest rose up with his brethren the priests, and they builded the sheep gate; they sanctified it, and set up the doors of it; even unto the tower of Meah they sanctified it, unto the tower of Hananeel."

"Eliashib the High-Priest": The grandson of Jeshua the High-Priest in Zerubbabel's era. He was the High-Priest (compare 12:10; Ezra 10:6), and in later years caused much trouble for Nehemiah by allowing alliances with the Samaritans (13:4).

The "sheep gate" was in the northeast corner, close by the pool of Bethesda (John 5:2). Nehemiah lists in this chapter eight different gates and their attached sections of wall, together with the men who repaired them, beginning at the northeast corner of the city and moving in a counterclockwise direction.

The "tower of Meah" was the "Tower of the Hundred" right next to the sheep gate; the "tower of Hananeel" was a little further west. After these buildings were finished they were "sanctified", or "consecrated" to the Lord. Many different groups were involved in the work. Some labored as family units, others by towns, crafts (e.g., the goldsmiths and the apothecary of verse 8), trades (the merchants, verse 31-32), and callings (the priests, verses 1, 21-22, 28; Levites, verse 17); temple servants or "Nethinim" (verse 26); and district officers (verses 9, 12, 15-17). One man even mobilized his daughters (verse 12).

The sheep gate seemed to be a gate in the eastern wall. It would have been appropriate for the High-Priest and priests to work on this wall. Not everyone wanted the wall built. Nehemiah would give credit to those who did help with the re-building. Probably the High-Priest was an over-seer of the work, rather than doing the actual work. It is interesting that as soon as the gate was finished, they sanctified it. They worked on the gate and the wall on the eastern side. This gate was called the sheep gate because it was the gate the sheep were brought through, before sacrificing them at the temple.

Nehemiah 3:2 "And next unto him builded the men of Jericho. And next to them builded Zaccur the son of Imri."

The posterity of those that formerly inhabited that city; these began where Eliashib and the priests ended, and went on from thence.

"And next to them": Or rather "to him", the High-Priest.

"Builded Zaccur the son of Imri": Who probably was the chief of the men of Jericho.

These were men assigned to the northeast corner of the wall. Very little else is known of Zaccur, or Imri.

Nehemiah 3:3 "But the fish gate did the sons of Hassenaah build, who [also] laid the beams thereof, and set up the doors thereof, the locks thereof, and the bars thereof."

"Fish gate": So named because merchants sold fish on the northern side of Jerusalem. Men of Tyre and other coastal towns routinely brought fish to sell (compare 12:39; 13:16). It was located in the northern section of the wall, just west of the tower of Hananeel.

The fish gate was in the northern wall. It was very near the gate that is called today, the Damascus gate. The fish were brought in this gate into Jerusalem from the Sea of Galilee and the Jordan River. They not only made the gate, but hung it for use as well. The bars were an extra precaution of locking the gates to keep the enemy out.

Nehemiah 3:4 "And next unto them repaired Meremoth the son of Urijah, the son of Koz. And next unto them repaired Meshullam the son of Berechiah, the son of Meshezabeel. And next unto them repaired Zadok the son of Baana."

"Meremoth" is important since he and Malchijah (verse 11), provide links between the missions of Ezra and Nehemiah. (In Ezra 8:33), Meremoth checked in the treasure brought by Ezra from Babylon. (In Ezra 10:31), Malchijah was one of those who submitted to Ezra's purge of mixed marriages.

This appears that these were working on the wall next to the fish gate.

Nehemiah 3:5 "And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their Lord."

Tekoa was the hometown of the prophet Amos, located about 10 miles south of Jerusalem. Their territory was on the fringes of civilization, adjacent to the area controlled by Geshem (2:19). It is encouraging to note that the Tekoites built an extra portion (verse 27). The phrase "put not their necks to the work" indicates petty pride rather than half-heartedness. The unbending neck is a standard picture of this stubborn attitude (Exodus 32:9; Psalm 75:5).

"But their nobles put not their necks to the work of their Lord": One explanation, beyond just the laziness of the rich, is that these nobles had been pledged to Tobiah for personal gain (6:17-19).

These were the people and not their leaders, working on the wall and gates. The working people helped with the building. It seemed the upper class did not try to stop the others from helping. They just did not work themselves.

Nehemiah 3:6 "Moreover the old gate repaired Jehoiada the son of Paseah, and Meshullam the son of Besodeiah; they laid the beams thereof, and set up the doors thereof, and the locks thereof, and the bars thereof."

Which some think was so called because it led to the old city Salem. Dr. Lightfoot thinks it is the same with the second or third gate (Zeph. 1:10). According to Vatablus, it was the gate of the old pool (Isa. 22:11), or rather, perhaps, it was the gate of the old wall Josephus speaks of. The "old gate" was on the northwest corner (compare 12:39).

"They laid the beams thereof (as in Neh. 3:3).

This is possibly speaking of the Damascus gate. This gate appeared to be still standing and was repaired to fit in with the wall. Again, they fixed it where it could be barred and locked in the event they were attacked.

Nehemiah 3:7 "And next unto them repaired Melatiah the Gibeonite, and Jadon the Meronothite, the men of Gibeon, and of Mizpah, unto the throne of the governor on this side the river."

Which places were both in the tribe of Benjamin (Joshua 18:25). And one of these men was of the one place, and the other of the other.

"Unto the throne of the governor on this side the river": Where the governor of those parts under the king of Persia had his seat, and now Nehemiah.

It appears that each group of people repaired the wall and gate that led to the town they lived in. Gibeon and Mizpah were north of the city of Jerusalem, so their people repaired the north wall and gate.

Nehemiah 3:8 "Next unto him repaired Uzziel the son of Harhaiah, of the goldsmiths. Next unto him also repaired Hananiah the son of [one of] the apothecaries, and they fortified Jerusalem unto the broad wall."

Or Tzorephim, which, according to Jarchi, was the name of a family so called from their trade and business.

"Next unto him also repaired Hananiah the son of one of the apothecaries": Or confectioners, which also might be the name of a family so called for the same reason.

"And they fortified Jerusalem unto the broad wall": Which reached from the gate of Ephraim to the corner gate, which was broken down by Joash, king of Israel. But was rebuilt so strong by Uzziah, king of Judah, that it stood firm to this time. Wherefore these men repaired up to it, but left that as they found it (see 2 Chron. 25:23), and were not careful to repair it, it not needing any repair. "Broad wall": On the western side of the northern sector (compare 12:38).

Apothecaries made perfume and ointment. The repairs did not seem to be as extensive on this side of the wall. To fortify is to strengthen something that is already there. This possibly means the wall was not as destroyed here, and they just worked on it and made it stronger.

Nehemiah 3:9 "And next unto them repaired Rephaiah the son of Hur, the ruler of the half part of Jerusalem."

That city belonging partly to the tribe of Judah, and partly to the tribe of Benjamin. One part of it was under a governor that was of the tribe of Judah, as this man seems to be; and the other part under one of the tribe of Benjamin (see Neh. 3:12).

These were people who actually lived within the city limits of Jerusalem. It would be of great advantage to them personally to have the wall and gates repaired.

Nehemiah 3:10 "And next unto them repaired Jedaiah the son of Harumaph, even over against his house. And next unto him repaired Hattush the son of Hashabniah."

Requiring people to build the section of the wall next to their home was convenient; it also heightened their motivation: every household would have a personal stake in the work.

Again, it appears this repair was done near their home. They were wanting to help build the wall to help everyone, but would be personally benefited by protecting their own homes.

Nehemiah 3:11 "Malchijah the son of Harim, and Hashub the son of Pahath-moab, repaired the other piece, and the tower of the furnaces."

The fathers of these were heads of families that came out of captivity with Zerubbabel (Ezra 2:6).

"Repaired the other piece": Or second piece, below and next to that which Hattush repaired, the last builder mentioned.

"And the tower of the furnaces": Near to which were furnaces for the baking of bread, or of bricks. "The tower of the furnaces" was located at the southwest corner, just north of the valley gate (verse 13).

This seems to be the piece of the wall that was not repaired by those mentioned (in verses 10 and 11).

Nehemiah 3:12 "And next unto him repaired Shallum the son of Halohesh, the ruler of the half part of Jerusalem, he and his daughters."

So called, as Ben Melech says, from his being an enchanter of serpents, or a wise prudent counsellor.

"The ruler of the half part of Jerusalem": Of the other half (see Neh. 3:9).

"He and his daughters": Who were rich widows or heiresses, and employed men to build at their own expense. He seems to have had no sons.

It appears that Rephaiah and Shallum each ruled half of Jerusalem. He possibly had no sons, so his daughters worked with him on the repair.

Nehemiah 3:13 "The valley gate repaired Hanun, and the inhabitants of Zanoah; they built it, and set up the doors thereof, the locks thereof, and the bars thereof, and a thousand cubits on the wall unto the dung gate."

"The valley gate" (see note on 2:13, 15).

The "dung gate" was at the southern tip of the city near the pool of Siloam, as refuse was carted to the valley of Hinnom to be burned (see note on 2:13).

The 1,000 cubits means 1,500 feet. This would be a very large area for repair. They also repaired the valley gate. In this instance, it appears the inhabitants of Zanoah did the work. They were located on the west side of Jerusalem. There were probably a large number of people working on the gate and wall, making it possible for them to repair such a long span.

Nehemiah 3:14 "But the dung gate repaired Malchiah the son of Rechab, the ruler of part of Beth-haccerem; he built it, and set up the doors thereof, the locks thereof, and the bars thereof."

If this was one of the Rechabites, they were forbidden to build houses (Jer. 35:7). But, perhaps, though they might not build private houses for themselves to dwell in, they might be employed in building walls and fortresses for public security. Though it is more probable that this man was not of that family.

"The ruler of part of Beth-haccerem": Or of the tract of Beth-haccerem, a place between Tekoah and Jerusalem (see Jer. 6:1).

"He built it, and set up the doors thereof" (as in Neh. 3:3).

This was a district located close to Tekoah. Again, they built the gate and fixed it to be locked in case of war.

Nehemiah 3:15 "But the gate of the fountain repaired Shallun the son of Col-hozeh, the ruler of part of Mizpah; he built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof, and the wall of the pool of Siloah by the king's garden, and unto the stairs that go down from the city of David."

Of which (see Nehemiah 2:14).

"Repaired Shallum, the son of Col-hozeh, the ruler of part of Mizpah": Of a tract, district, town, or city so called. Perhaps that in the tribe of Benjamin (see Neh. 3:7).

"He built it, and covered it; roofed it": Which is not said of any of the other gates, whether because of the fountain at it.

"And set up the doors thereof" etc., (finished it completely).

"And the wall of the pool of Siloah, by the king's garden": Which was formerly without the wall, on the west, but afterwards taken in by Manasseh, who built it (see 2 Chron. 33:14). And from hence the king's garden was watered (see note on 2:14).

"And unto the stairs that go down from the city of David": Zion, which was built on an eminence, from which they went down by steps into the lower city Acra. "The "gate of the fountain" was just north of the southern tip of the city, near the pool of Siloam.

Shallum actually ruled the district around Mizpah. Again, each of them chose a portion of the wall and a gate that was on the side their area was located on. Perhaps it took less trouble to get to the work, since it was nearby. This fountain furnished water for the city in case of a siege. The king's garden had been watered by this fountain. The stairs could be speaking of those that had led to the temple at one time.

Nehemiah 3:16 "After him repaired Nehemiah the son of Azbuk, the ruler of the half part of Beth-zur, unto [the place] over against the sepulchers of David, and to the pool that was made, and unto the house of the mighty."

The "Nehemiah" is one of three people so named, including one of the first to return home with Zerubbabel, nearly a century before (Ezra 2:2).

The "sepulchers of David" is most likely plural to include those of his descendants. (1 Kings 2:10), teaches that David was buried in the city that bore his name, this southern part of the eastern ridge of Jerusalem. His traditional tomb, however, is on the western ridge.

"House of the mighty": This location is probably associated with David's mighty men (compare 2 Sam. 23:8-39).

This is another Nehemiah. "Beth-zur" means house of the rock. It is located between Hebron and Jerusalem. This is one specific area that Nehemiah had wanted to repair, because of the sepulchers.

Nehemiah 3:17 "After him repaired the Levites, Rehum the son of Bani. Next unto him repaired Hashabiah, the ruler of the half part of Keilah, in his part."

Who was one of them, as he that follows was another.

"Next unto him repaired Hashabiah, the ruler of the half part of Keilah": A city of the tribe of Judah (Joshua 15:4).

"In his part": Either with the men of that part of Keilah under his jurisdiction, or at the expense of that part of it.

We see from this, that nearly every class of people had a few who helped with the repairs. We can also see that not everyone helped. Again, Keilah here, is not speaking of a city, but of a region.

Nehemiah 3:18 "After him repaired their brethren, Bavai the son of Henadad, the ruler of the half part of Keilah."

Either the brethren of the two before named particularly, or the Levites their brethren in general, as Jarchi.

"Bavai, the son of Henadad, the ruler of the half part of Keilah": The other half of that place.

Verses 17 and 18 are companions. Bavai ruled one half of the region and Hashabiah the other half.

Nehemiah 3:19 "And next to him repaired Ezer the son of Jeshua, the ruler of Mizpah, another piece over against the going up to the armory at the turning [of the wall]."

Either of another Mizpah, or of the other half of Mizpah (Neh. 3:15).

"Another piece": Or a second piece; one of the two pieces. For another is mentioned in the next verse.

"Over against the going up to the armory, at the turning of the wall": The western wall towards the south, near to which was a place where armor was laid up. Perhaps the same with the tower of David, to which there is an allusion (in SOS 4:4). "The armory": Located on the eastern side of Jerusalem.

We read earlier of the two who ruled one half each of Mizpah. Perhaps this is speaking of the town here, and not the region. The portion of the wall that he repaired was the northwestern angle. It appears in each of these corners, there was a place to easily get fighting gear. This is possibly, what this is speaking of as the armory.

Nehemiah 3:20 "After him Baruch the son of Zabbai earnestly repaired the other piece, from the turning [of the wall] unto the door of the house of Eliashib the high priest."

Towards and next to that Ezer the last builder mentioned had repaired. And this he did "earnestly", or in anger as the word signifies. Being angry with himself or others that there was any backwardness shown to the work. And therefore, with all haste and eagerness imaginable, attended to it.

"From the turning of the wall": See the preceding verse (3:19).

"Unto the door of the house of Eliashib the High-Priest ": Of whom (see Neh. 3:1). Now either his house was upon the wall, or that part of the wall that was right against the door of his house is here meant.

It appears that Baruch was set aside as having a burning desire to finish the wall, as Nehemiah wanted to finish it. The word "earnestly" is the key to this. This is the second section that he had worked on. The house of the High-Priest had to be near the wall. The High-Priest and the priests had worked on the eastern wall. The house of the High-Priest was probably on the eastern wall somewhere. "Eliashib" means God will restore.

Nehemiah 3:21 "After him repaired Meremoth the son of Urijah the son of Koz another piece, from the door of the house of Eliashib even to the end of the house of Eliashib."

He had done before in another part (Neh. 3:4), but having finished that, he sets his hand a second time to the work.

"From the door of the house of Eliashib, even to the end of the house of Eliashib": The door of his house seems to have been at one end of it, and from that end to the other was a considerable length. He being a great man, the High-Priest, had a large house.

Meremoth was a priest of a family of priests. He worked on the wall that was adjacent to the house of the High-Priest.

Nehemiah 3:22 "And after him repaired the priests, the men of the plain."

Either of the plain of Jericho, where, in later times at least, there was a station of the priests. Or of the plain about Jerusalem. Those also assisted in the repairs of the wall.

This is speaking of the priests who settled in the Jordan valley.

Nehemiah 3:23 "After him repaired Benjamin and Hashub over against their house. After him repaired Azariah the son of Maaseiah the son of Ananiah by his house."

The last of the priests before mentioned.

"Repaired Benjamin, and Hashub, over against their house": As much of the wall as the length of their house, or houses, were.

"After him repaired Azariah the son of Maaseiah, the son of Ananiah, by his house": As far as that reached.

This Azariah was the same one who helped Ezra teach the law. He was a Levite, as were all of the others mentioned in this verse. They had houses near the house of the High-Priest, and they repaired the portion of the wall near their houses.

Nehemiah 3:24 "After him repaired Binnui the son of Henadad another piece, from the house of Azariah unto the turning [of the wall], even unto the corner."

Beginning where Azariah ended.

"Unto the turning of the wall, even unto the corner": The corner where the wall turned from the south to the east.

This is speaking of an area of the wall from the house of Azariah to the corner of the wall. Binnui is believed by some to be the Levite Bavai.

Nehemiah 3:25 "Palal the son of Uzai, over against the turning [of the wall], and the tower which lieth out from the king's high house, that [was] by the court of the prison. After him Pedaiah the son of Parosh."

Who dwelt there, and so repaired what was right against him.

"And the tower which lieth out from the king's high house": Which might be built for prospect, or his upper house.

"That was by the court of the prison": And we often read in Jeremiah of the court of the prison being in or near the king's house (see Jer. 32:2).

"After him Pedaiah the son of Parosh": Went on from hence with the repair.

The king's house here, is speaking of the old palace of David. Each palace had its own prison. This would have been in the court of the palace.

Nehemiah 3:26 "Moreover the Nethinim dwelt in Ophel, unto [the place] over against the water gate toward the east, and the tower that lieth out."

"Ophel" means a "Swelling" or "Eminence" and was the beginning of the temple hill. Thus, it was a convenient place for the "temple servants" or "Nethinim". It went up toward the north end of the eastern ridge of Jerusalem. It was also known as Zion, and was the site of the Jebusite stronghold that David captured and made his capital (2 Sam. 5:6-10).

The "water gate" was most likely opposite the Gihon spring, the city's main water supply, along with rainwater cisterns.

We remember that the Nethinim did servile work in the temple. They would have lived close to the wall as well as the priests. Ophel was a ridge in the city of Jerusalem. It actually was located toward the Kidron valley on the edge of town. The water gate was speaking of the gate the water drained away from the temple area. There was a tower on each corner of the wall to help see intruders from a distance before they got to the wall.

Nehemiah 3:27 "After them the Tekoites repaired another piece, over against the great tower that lieth out, even unto the wall of Ophel."

Having finished what they undertook in another part of the wall (Neh. 3:5), they engage in this part of it. Which shows their great zeal and diligence, when their nobles were so backward to it, and withdrew from it.

"Over against the great tower that lieth out": The same as in the preceding verse (3:26).

"Even unto the wall of Ophel": From right against the great tower unto the wall the Tekoites repaired.

The Tekoites started their repairs at the spot where the Nethinim had stopped. It seemed all of these were spoken of as they took up the repairs, where the other stopped. This was going all around the city wall explaining, as they came to them.

Verses 28-32: The "horse gate" was near the temple on the east. The "gate Miphkad" is a reference to the "inspection gate" or the "muster gate" where the people or men may have been mustered for conscription. It would be near the present golden gate. Jesus may have entered Jerusalem in His triumphal entry through this gate or the east gate (Matt. 21:10). With the "sheep gate" being mentioned at the outset in verse 1, we are brought back to the starting point.

Nehemiah 3:28 "From above the horse gate repaired the priests, every one over against his house."

So called, either because near it were stables for horses. Or through it horses were led to be watered at the brook of Kidron, to which it was near. Or to be exercised in the valley. Josephus speaks of the "hippie", or horse tower, which might be near it.

"Everyone over against his house": For it seems there was a row of houses in which the priests dwelt. And each of them repaired as much of the wall as was right against his house.

This gate was in the eastern wall, where horses could enter the city. This would have been near the palace for the convenience of seeing David. It appears, that each priest repaired the portion nearest his own house.

Nehemiah 3:29 "After them repaired Zadok the son of Immer over against his house. After him repaired also Shemaiah the son of Shechaniah, the keeper of the east gate."

After the last of the priests, this begun where they ended, and repaired as far as his house reached. And being, perhaps, a person of some note, his house might be a large one.

"After him repaired also Shemaiah, the son of Shechaniah, the keeper of the east gate": That is, of the temple. For the gates of the city having been burnt so long, it cannot be thought there should be a keeper of any of them.

Zadok was a priest. Shemaiah was a priest also. His distinction was that he was a keeper of the east gate. They repaired the wall at the location of their own houses.

Nehemiah 3:30 "After him repaired Hananiah the son of Shelemiah, and Hanun the sixth son of Zalaph, another piece. After him repaired Meshullam the son of Berechiah over against his chamber."

This last man had six sons; but only his youngest son wrought at this work. Which is observed to his great commendation.

"After him repaired Shelemiah the son of Berechiah, over against his chamber": The same as in (Neh. 3:4), who having finished what he engaged in there. Took his part where his chamber was, and repaired over against that.

These were possibly chief men who worked on the wall. These were not the same as the verses we just read, who repaired the wall near their own houses. These seemed not to have a house near the wall.

Nehemiah 3:31 "After him repaired Malchiah the goldsmith's son unto the place of the Nethinim, and of the merchants, over against the gate Miphkad, and to the going up of the corner."

Or the son of Tzoreph, as some, so called from his business.

"Unto the place of the Nethinim, and of the merchants": He repaired up to the place where these dwelt.

"Over against the gate Miphkad": Where some think was a house of visitation or correction. And others, where the Sanhedrim sat, tried causes, and exercised justice.

"And to the going up of the corner": From the east to the north.

The goldsmith would be a very respected man in the community. He worked on the eastern wall near the corner.

Nehemiah 3:32 "And between the going up of the corner unto the sheep gate repaired the goldsmiths and the merchants."

"The sheep gate": Having traveled around Jerusalem in a counterclockwise direction, the narrative ends where it began (compare 3:1; 12:39).

"Repaired the goldsmiths and the merchants": Or druggists; which was done at their expense. And so the wall all round, with the gates of it, were rebuilt and repaired, which was all done in fifty two days (Neh. 6:15).

These were not priests, or high government officials. They were just average citizens who were respected, because of their businesses.

Nehemiah Chapter 3 Questions

1. Who built the sheep gate?

2. What portion of the building did the High Priest probably do?

3. Why was the gate called the sheep gate?

4. The men, in verse 2, worked on the ________ ________ __________.

5. Who built the fish gate?

6. Why was it called the fish gate?

7. What were the bars on the gate for?

8. Who, of the Tekoites, did not work on their portion of the gate?

9. Verse 6 is, possibly, speaking of the ______________ gate.

10. Each group of people repaired the part of the gate that was nearest their _________.

11. Apothecaries made ___________ and ____________.

12. What is different about verse 8?

13. Rephaiah ruled the half part of _____________.

14. How would some of the people be personally benefited by the repair of the wall?

15. Who ruled the other half of Jerusalem?

16. 1,000 cubits is __________ feet.

17. Who repaired the dung gate?

18. What does "Beth-zur" mean?

19. Who had a burning desire to finish the wall, as Nehemiah had?

20. Who was Meremoth?

21. Who helped Ezra teach the law?

22. Where were the priests' houses located?

23. The king's house, in verse 25, is speaking of what?

24. The Nethinim did ____________ work in the temple.

25. The water gate is speaking of what?

26. Who was keeper of the east gate?

27. Who was the goldsmith's son?

Nehemiah Chapter 10

Hebrews 12:1 "Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset [us], and let us run with patience the race that is set before us,"

"Wherefore": This is a very crucial transition word offering an emphatic conclusion (1 Thess. 4:8), to the section which began (in 10:19).

"Witnesses": The deceased people of (chapter 11), give witness to the value and blessing of living by faith. Motivation for running "the race" is not in the possibility of receiving praise from observing heavenly saints. Rather, the runner is inspired by the godly examples those saints set during their lives. The great crowd is not comprised of spectators but rather is comprised of ones whose past life of faith encourages others to live that way (11:2, 4-5, 33, 39).

"Let us": The reference is to those Hebrews who had made a profession of Christ, but had not gone all the way to full faith. They had not yet begun the race, which starts with salvation. The writer has invited them to accept salvation in Christ and join the race.

"Every weight": Different from the "sin" mentioned next. This refers to the main encumbrance weighing down the Hebrews which was the Levitical system with its stifling legalism. The athlete would strip away every piece of unnecessary clothing before competing in the race. The outwards things emphasized by the Levitical system not only impede, they "entangle."

"Sin": In this context, focuses first on the particular sin of unbelief, refusing to turn away from the Levitical sacrifices to the perfect sacrifice, Jesus Christ (John 16:8-11). As well as other sins cherished by the unbeliever.

"Patience": Or endurance which is the steady determination to keep going, regardless of the temptation to slow down or give up (1 Cor. 9:24-25).

"Race": The athletic metaphor presents the faith-filled life as a demanding, grueling effort. The English word "agony", is derived from the Greek word used here.

The present exhortation to "run" finds its basis in the examples of the champions mentioned (in chapter 11). These heroes of the faith are like a "cloud of witnesses". As "witnesses" (Greek marturon), they are sometimes regarded as spectators (Greek theatai), or as martyrs. Yet this Greek word should be understood as referring simply to those who testify or witness.

The emphasis is on the witness provided by their living by faith. This "race": of faith is described by three modifying statements. First, it is to be run by laying aside "every weight". This refers to impediments that weigh one down, whether clothing or excessive body weight. These things are not inherently wrong, but for the diligent runner or the faithful Christian they must be removed.

Second, it is to be run by putting off the entangling "sin". This seems to refer to the one sin above all others that defeats a Christian. This may be a different sin for each individual. Third, it is to be run "with patience" (Greek hypomones).

Since patience is not an attribute commonly associated with running, this word would be better translated as endurance (as it is in the cognate verb forms of verses 2 and 3). Endurance and persistence have been on the author's mind since the end of chapter 10 (10:32, 36-38; 11:13).

These witnesses that are watching everything you do and say can easily be won over to Jesus, if you live the Christian life before them every day. The best sermon any of us can preach is the one we live. Christianity is a turning away from the old habits, and allowing Jesus to live in you. This next Scripture explains it better.

Galatians 2:20 "I am crucified with Christ: "Nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."

Romans 2:7 "To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life:"

When a person truly loves Jesus, it is no longer a chore to do good things. It is the desire of their heart to do good things. These next few verses of Scripture really tell us what the difference is. We are not part of the dark side of life, if we are a Christian; we are of the Light (Jesus Christ).

Romans 13:12-14 "The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light." "Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying." "But put ye on the Lord Jesus Christ, and make not provision for the flesh, to [fulfil] the lusts [thereof]."

The flesh is opposed to God. The battle going on in every person is between listening to the sinful flesh or listening to the spirit. If we belong to Jesus, then we have put our flesh under the control of the spirit.

1 Corinthians 9:27 " But I keep under my body, and bring [it] into subjection: lest that by any means, when I have preached to others, I myself should be a castaway."

These 3 Scriptures tell us what it is necessary to do to be able to walk the Christian life every day. Notice in these verses that the Christian has a free will in this, and must will, to do this.

Ephesians 4:22-24 "That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;" "And be renewed in the spirit of your mind;" "And that ye put on the new man, which after God is created in righteousness and true holiness."

Have we become a Christian to the extent this is speaking of?

Hebrews 12:2 "Looking unto Jesus the author and finisher of [our] faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God."

"Looking unto Jesus": They were to look to Jesus as the object of faith and salvation (11:26-27; Acts 7:55-56; Phil. 3:8).

"Author" (see the note on 2:10). The term means originator or preeminent example.

"Finisher" (see note on 5:14). The term expresses the idea of carrying through to perfect completion (John 19:30).

"The joy": Jesus persevered so that He might receive the joy of accomplishment of the Father's will and exaltation. (1:9; Psalm 16:9-11; Luke 10:21-24).

"Right hand" (see note on 1:3).

Just as (verse 1), establishes some qualities for the entrance into and the actual running of life's race, so (verse 2), directs one's eyes to the finish line. Jesus is the "author and finisher" in that He has already blazed the trail and finished the course.

This very thing is what disturbs me about the casual attitude most believers have about Jesus Christ. We must first realize who Jesus is. He is the Christ, the Son of the living God. He is the Word of God which created the entire world, and everything in it. He created you and me. He is not only the Author of our salvation, but he is the Author of our life as well.

He was Creator God.

John 1:1-3 "In the beginning was the Word, and the Word was with God, and the Word was God." "The same was in the beginning with God." "All things were made by him; and without him was not any thing made that was made."

He loved us enough to suffer on the cross for us, because we were His creation. He bought us back with His precious blood. We belong to Him. If we have accepted Him as our Savior and Lord, we are not our own, we are His. The contract says paid in full.

He is seated at the right hand of the Father because His work is finished; it was finished on the cross, and at His resurrection. He defeated sin, when He took sin on His body on the cross. Sin died for the believer on the cross, when Jesus said it is finished. Death was defeated when Jesus rose from the grave. IT IS FINISHED.

Verses 3-4: Though (chapter 11), provides many champions for believers to emulate, the supreme example of endurance is Jesus Himself.

Hebrews 12:3 "For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds."

"Consider him": Jesus is the supreme example of willingness to suffer in obedience to God. He faced "hostility" (the same word as "opposed" in Luke 2:34), and endured even the cruel cross. The same opposition is faced by all who follow Him (Acts 28:22; Gal. 6:17; Col. 1:24; 2 Tim. 3:12).

"Wearied and faint": Believer's pressures, exhaustion and persecutions (Gal. 6:9), are as nothing compared to Christ's.

At one point, the non-believers even said that Jesus was of the devil. What a terrible accusation to make to the Son of God. Even those who were astonished at the miracles Jesus did, thought He was someone else. Even today, people speak of Jesus as a man. The real problem then, and now, is in realizing who this Jesus Christ really is.

Jesus Christ was Immanuel, God with us. God Manifest (made real), in the flesh.

Matthew 16:13-17 "When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?" "And they said, Some [say that thou art] John the Baptist: some, Elijah; and others, Jeremiah, or one of the prophets." "He saith unto them, But whom say ye that I am?" "And Simon Peter answered and said, Thou art the Christ, the Son of the living God." "And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed [it] unto thee, but my Father which is in heaven."

I have a question for you, who do you say, this Jesus Christ is?

Hebrews 12:4 "Ye have not yet resisted unto blood, striving against sin."

"Unto blood": None of the Hebrews had experienced such intense exhaustion or persecution that it brought them to death or martyrdom. Since Stephen (Acts 7:60), James (Acts 12:1), and others (Acts 9:1; 22:4; 26:10), had faced martyrdom in Jerusalem, it would appear to rule out that city as the residence of this epistle's recipients.

One of the greatest consolations that I have, when I am told, it is not the will of God for me to teach, is the fact that my Leader (Jesus Christ), was rejected also. The church people of Jesus' day gave Him no encouragement at all. I cannot say that to be true with me, many of them have encouraged me. Just a few rejected these teachings.

I believe this Scripture above is for people like me and for the disciples of all ages. I certainly have not resisted to the point of shed blood. I have not been nailed to the cross. In our society today, just the fact that you are a Christian, labels you as being weird. The majority of people today, are living to please the flesh. The only consideration of whether they will do something is, will it be a pleasure to me?

James 4:7 "Submit yourselves therefore to God. Resist the devil, and he will flee from you."

Stand up for what you believe, don't follow the crowd. Know in your heart what is right and then do it.

1 Corinthians 10:13 "There hath no temptation taken you but such as is common to man: but God [is] faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear [it]."

A Christian should never say (I can't do it). God will help you, and you can do what He has called you to do. The desire of my life is to be able to say with Paul, at my departing;

2 Timothy 4:7 "I have fought a good fight, I have finished [my] course, I have kept the faith:"

Verses 5-6: Here the writer recalls and expounds (Prov. 3:11-12). Trials and sufferings in the Christian's life come from God who uses them to educate and discipline believers by such experiences. Such dealings are evidence of God's love for His own children (2 Cor. 12:7-10).

Hebrews 12:5-6 "And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:" "For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth."

"Whom the Lord loveth he chasteneth": God's principle of disciplining His own people is completely congruous with human practices. This quotation from (Proverbs 3:12), stating God's practice, corresponds to the commands God gave to fathers: "He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes [promptly]" (Prov. 13:24; 22:15; 23:13).

"Scourgeth": This refers to flogging with a whip, a severe and painful form of beating that was a common Jewish practice (Matt. 10:17; 23:34).

Love and corporal punishment are not incongruous; they are two complementary and necessary aspects of training.

The way we grow in the Lord, is to face problems, and overcome them with the help of the Lord.

Romans 5:3-5 "And not only [so], but we glory in tribulations also: knowing that tribulation worketh patience;" "And patience, experience; and experience, hope:" "And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us."

The lessons that we learned the best when we were a child were the ones we were spanked for. If God did not chasten us, it would mean that we are not His. We are a pretty rough stone when God first accepts us as His. He has to smooth us down to make us into the beautiful stone fit to be placed next to the chief Cornerstone (Jesus Christ).

Proverbs 3:11-12 "My son, despise not the chastening of the LORD; neither be weary of his correction:" "For whom the LORD loveth he correcteth; even as a father the son [in whom] he delighteth."

I am thoroughly convinced that the reason children feel so unloved by their parents today is because they do not punish them for wrong doing. Children need a standard set. When they break the rules, they should be punished. If they are not properly punished for their misdeeds, they are never able to release the guilt they bear for that misdeed.

If you love your child, show him you do, by punishing him for wrong doing. Guilt is a terrible thing to carry around. If you sin, pray and ask for forgiveness. God will forgive. Let us see what Jesus said about this (in Revelation 3:19).

"As many as I love, I rebuke and chasten: be zealous therefore, and repent."

The best thing to do is not sin in the first place then there will be no punishment.

James 1:12 "Blessed [is] the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him."

Hebrews Chapter 12 Questions

1. Why is it so important for us to lay aside every weight and sin?
2. How are we to run the race that is set before us?
3. How can we win these witnesses to Christ?
4. What is the best sermon you can preach?
5. When does it cease to be a chore to do good?
6. Are we Christians, of the night, or of the day, explain?
7. What is the battle that goes on in every person?
8. What is necessary to do to walk the Christian life every day?
9. Who is the Author and Finisher of our faith?
10. Where is He now?
11. What is the very first thing we must do before we can live for God?
12. Who created the world?
13. He is not just the Author of our salvation, but the Author of what as well?
14. In what Scripture is Jesus called the Word of God?
15. Why did He love us enough to suffer on the cross for us?
16. When did Jesus defeat sin?
17. When did He defeat death?
18. What was the worst thing the nonbelievers, said about Jesus?
19. Who did many of Jesus' followers think He was?
20. Who did Peter say He was?
21. Who do you believe Jesus to be?
22. Ye have not yet resisted unto _____, striving against sin.
23. In our society today, to be a Christian is to be labeled as what?
24. How do the majority of people decide whether they will do something or not?
25. If you resist the devil, what will happen?
26. With every temptation, God will make you a way of _______.
27. What should a Christian never say?
28. What does the author desire to be able to say, that Paul said?
29. Whom the Lord loveth He ____________.
30. Why should we glory in tribulation?
31. Blessed is the man who endureth ___________.

Nehemiah Chapter 11

Verses 11:1 - 13:31¨Detail of Nehemiah exercising his governorship are given in this section.

Verses 1-36: In this chapter, which offers some logistical notes on the functioning of the city of Jerusalem, it is clear that God's assignments are never jobs for just one person. He expects His people to do their work in community with Him and each other. Jerusalem and Judah are resettled.

Verses 1-2: Three significant actions are noted in these verses:

(1) A policy was established and "the rulers of the people dwelt at Jerusalem:

(2) Lots were cast to choose "one of ten" in the general population to live in Jerusalem; and

(3) The people "blessed" those who chose to reside in the holy city. These were practical and reasonable strategies to repopulate the city and create a sense of national identity among the people.

Nehemiah 11:1 "And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts [to dwell] in [other] cities."

"Cast lots": A method of decision-making which God honored (Prov. 16:33). Nehemiah redistributed the population so that one out of every 10 Jews lived in Jerusalem. The other 9 were free to reestablish their family heritage in the Land.

It seemed at this time, it was very important to increase the size of Jerusalem. The rulers were already living there. The reasons for this were probably several. One of the reasons would be that they must have the wall protected. Another reason could have been that in the event the out-lying cities and farms were destroyed, there would still be a remnant in Jerusalem. Another very good reason for their increasing the number in Jerusalem, would be to have innkeepers for those who came here to worship in the temple. This brought greater protection to the rulers as well. The last reason I will give was the fact that countries were sometimes judged by the size of their capitol city.

Nehemiah 11:2 "And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem."

Who were not taken by lot, but of their own accord settled at Jerusalem. They praised them for it, and wished them all happiness and prosperity, since they denied themselves of ease and profit for the sake of the public good. And it is this which makes the difference between the list of the inhabitants of Jerusalem (in 1 Chron. 9:2 etc.). And this here, that takes in all that settled there, whether voluntarily or by lot. This only such as were fixed by the lot, and of them only those who were of greatest note and esteem, as Jarchi observes, and so it follows.

It appears from this, that some volunteered even before they were selected by lot. These were loyal to their land. They moved their homes and their families into the wall of Jerusalem.

Verses 3-24: This list corresponds well with (1 Chron. 9:2-17), and probably relates to those already living in Jerusalem, including laymen (verses 3-9), priests (verses 10-14), Levites (verses 15-18), gatekeepers (verse 19), temple servants (verse 21), and certain other individuals (verses 22-24). The duties of the "porters" (gatekeepers), are explained more fully in (1 Chron. 9:17-27), where it appears that the security of the temple area was their hereditary charge. The people who dwelt in Jerusalem are identified.

Nehemiah 11:3 "Now these [are] the chief of the province that dwelt in Jerusalem: but in the cities of Judah dwelt every one in his possession in their cities, [to wit], Israel, the priests, and the Levites, and the Nethinim, and the children of Solomon's servants."

That is, of Judea, reduced to a province by the king of Babylon, and now a province of the Persian monarchy.

"But in the cities of Judah dwelt everyone in his possession in their cities": In which they or their ancestors had formerly dwelt. To wit, Israel. The people in general of the tribes of Judah and Benjamin, and such of the other tribes that returned with them.

"The priests, and the Levites, and the Nethinim, and the children of Solomon's servants": Of whom (see Ezra 2:55).

The chief of the province was speaking of those in authority within Judah. Of course, they lived in Jerusalem. Those who lived outside and ministered in Jerusalem were possibly those mentioned here.

Nehemiah 11:4 "And at Jerusalem dwelt [certain] of the children of Judah, and of the children of Benjamin. Of the children of Judah; Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalaleel, of the children of Perez;"

It belonging partly to one tribe and partly to the other, and so inhabited by both, as it originally was (Joshua 15:63).

"Of the children of Judah": Athaiah; called Uthai (1 Chron. 9:4), whose lineage is traced through Uzziah, Zechariah, Amariah, Shephatiah, Mahalaleel.

"Of the children of Perez": A son of Judah (see 1 Chron. 9:4).

This seems to be a listing of the families of Judah and Benjamin, who dwelt within the city walls. This did not mean they no other tribes were represented, because we know for sure that some of the Levites lived in Jerusalem. We also know that some of the tribe of Ephraim and Manasseh as well, lived there. The Nethinim were not a tribe, and some of them lived there as well.

Nehemiah 11:5 "And Maaseiah the son of Baruch, the son of Col-hozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of Shiloni."

Who seems to be the same with Asaiah (1 Chron. 9:5). And whose genealogy is carried up through Baruch, Col-hozeh, Hazaiah, Adaiah, Joiarib, Zechariah, to Shiloni. Perhaps the same with Shelah, another son of Judah (see 1 Chron. 9:5).

Nehemiah 11:6 "All the sons of Perez that dwelt at Jerusalem [were] four hundred threescore and eight valiant men."

And so well qualified to defend the city against its enemies.

The sons of Perez who were inside the wall, were there for defending the city. That was what was meant by them being valiant men.

They numbered 468 men. Counting their families, this would be a great portion of the over 20,000 needed for the city.

Nehemiah 11:7 "And these [are] the sons of Benjamin; Sallu the son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jesaiah."

That were of that tribe, and inhabited Jerusalem, namely, that follow.

"Sallu the son of Meshullam": Who from him is traced up through Joed, Pedaiah, Kolaiah, Maaseiah, Ithiel, to Jesaiah.

Nehemiah 11:8 "And after him Gabbai, Sallai, nine hundred twenty and eight."

That is, Sallu: were Gabbai and Sallai; in all "nine hundred twenty and eight": There were more of the tribe of Benjamin than of the tribe of Judah, they having perhaps a greater share in the city, or were better disposed to dwell in it.

Those of Benjamin, who came to dwell inside the city wall, were 928.

Nehemiah 11:9 "And Joel the son of Zichri [was] their overseer: and Judah the son of Senuah [was] second over the city."

Or chief governor of the city.

"And Judah the son of Senuah was second over the city. Or the deputy governor of it. So Pitholaus is called an under governor in Jerusalem by Josephus.

Joel had a job very similar to what the mayor of a modern city would have. His assistant, who would take his place if anything happened to him, was Judah.

Nehemiah 11:10 "Of the priests: Jedaiah the son of Joiarib, Jachin."

Who returned and dwelt at Jerusalem.

"Jedaiah, and Jehoiarib, and Jachin": Jedaiah was the son of Jeiarib, and Jachin is called Jachin.

Nehemiah 11:11 "Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, [was] the ruler of the house of God."

That is, the son of Azariah, whose name was Seraiah (see 1 Chron. 6:13), whose pedigree is traced up from Hilkiah through Meshullam, called Shallum, (1 Chron. 6:12). Zadok, Meraioth, to Ahitub.

"The ruler of the house of God": High Priest in it; which is to be understood of Ahitub, and not of Azariah or Seraiah in the time of Ezra; for Joshua was then High Priest.

These were speaking of the heads of the families of priests. Some of them already had homes next to the walls of the city. Seraiah was the head of the high priestly family.

Nehemiah 11:12 And their brethren that did the work of the house [were] eight hundred twenty and two: and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashur, the son of Malchiah,

That offered the sacrifices, burnt incense, set on the showbread, lighted the lamps, etc.

"And Adaiah the son of Jeroham": (See 1 Chron. 9:12), whose genealogy is traced here through Pelaliah, Amzi, Zechariah, Pashur, to Malchiah.

Even though this temple was smaller than Solomon's original masterpiece, it required the direct service of "eight hundred twenty and two" people, all of whom depended on the support of the rest of the nation to meet their daily needs. The number of hands necessary to keep a local church can usually add up to those of all members.

Nehemiah 11:13 "And his brethren, chief of the fathers, two hundred forty and two: and Amashai the son of Azareel, the son of Ahasai, the son of Meshillemoth, the son of Immer,"

That is, the brethren or relations of Adaiah.

"And Amashai": Called Maasiai (1 Chron. 9:12), whose lineage is traced here through Azareel, Ahasai, Meshillemoth, to Immer.

Nehemiah 11:14 "And their brethren, mighty men of valor, a hundred twenty and eight: and their overseer [was] Zabdiel, the son of [one of] the great men."

The brethren of Adaiah and Amashai, who were able men to do the work of their office as priests. And men of courage to fight the enemy, and defend the city upon occasion.

"And their overseer was Zabdiel, the son of one of the great men": Or the son of Hagedolim, or Gedolim, as some, who take it to be the proper name of a man.

All of these were families in the service of the LORD in a lesser capacity than the ones mentioned earlier. They were all Levites. All of them together were 1192. Mighty men of valor, in this instance, was pertaining to the service of the LORD.

Nehemiah 11:15 "Also of the Levites: Shemaiah the son of Hashub, the son of Azrikam, the son of Hashabiah, the son of Bunni;"

Who dwelt in Jerusalem.

"Shemaiah the son of Hashub": Traced from him through Azrikam and Hashabiah to Bunni. These were of the sons of Merari, the third son of Levi (see 1 Chron. 9:14).

Nehemiah 11:16 "And Shabbethai and Jozabad, of the chief of the Levites, [had] the oversight of the outward business of the house of God."

Along with Shemaiah. These;

"Had the oversight of the outward business of the house of God": Who had the care of the repairs of the temple, and of getting in the wood for the altar, as Jarchi. And collecting the third part of the shekel, to purchase things with, for the use of the temple.

Shemaiah was descended from Merari, one of the three Levitical families that all the others descended from. It appears he was in charge of the affairs of the church in worldly matters. He was in charge of the treasury, and Shabbethai and Jozabad were his subordinates. This service they did for the LORD, would be like a deacon in the church today. In the book of Acts, there were men who were set aside to serve tables. All these did the same thing at a different time.

Nehemiah 11:17 "And Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, [was] the principal to begin the thanksgiving in prayer: and Bakbukiah the second among his brethren, and Abda the son of Shammua, the son of Galal, the son of Jeduthun."

Zabdi is called Zichri in (1 Chron. 9:15).

"Was the principal to begin the thanksgiving in prayer": He was the precentor, or led the song at the time of the daily sacrifice, in which prayer was also made. As in many of the songs, hymns, and psalms of David.

"And Bakbukiah the second among his brethren": He was the next singer, or deputy to Mattaniah. Perhaps the same that is called Bakbakkar (1 Chron. 9:15).

"And Abda the son of Shammua": Called Obadiah the son of Shemaiah (1 Chron. 9:16).

"The son of Galal, the son of Jeduthun": One of the three principal singers.

Asaph's descendants would be called to the service of leading the praise and worship in song and music. They were musicians and singers. In our churches today, Mattaniah would be choir leader.

Nehemiah 11:18 "All the Levites in the holy city [were] two hundred fourscore and four."

Who had their residence there (Nehemiah 11:1).

This was a certain group of Levites and not the whole, that made up the 284. The priests and the porters were Levites too, but not included in this number. They were given separately.

Nehemiah 11:19 "Moreover the porters, Akkub, Talmon, and their brethren that kept the gates, [were] a hundred seventy and two."

The "porters" were responsible for the security of the temple area rather than the city gates. A clear picture of their responsibilities can be found (in 1 Chron. 9:17-27).

These were Levites, as well, but with a different service to perform. They were keepers of the gates. Obviously, they did not need 172 all at once. They took shifts, so the gates were watched at all times.

Nehemiah 11:20 "And the residue of Israel, of the priests, [and] the Levites, [were] in all the cities of Judah, every one in his inheritance."

All of them, besides those that dwelt at Jerusalem. Were;

"In all the cities of Judah, everyone in his inheritance": The Israelites in the cities, houses, and estates enjoyed by their ancestors. And the priests and Levites in the cities given out of the several tribes.

These were just speaking of the others who did not live in Jerusalem, but lived in the adjoining towns and countryside.

Nehemiah 11:21 "But the Nethinim dwelt in Ophel: and Ziha and Gispa [were] over the Nethinim."

A high place or tower on the wall of Jerusalem (see 2 Chron. 27:3). "Ophel" (See note on 3:26).

"And Ziha, and Gispa, were over the Nethinim": Had the oversight of them, and took care that their needs were met.

Ophel was a fortified suburb of Jerusalem. It was not far from the temple hill. The Nethinim did servile work in the temple. They had to be near for this purpose. Ziha and Gispa were their leaders.

Nehemiah 11:22 "The overseer also of the Levites at Jerusalem [was] Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Micha. Of the sons of Asaph, the singers [were] over the business of the house of God."

He was the supervisor of them, that looked after them that they did their work in ministering to the priests, as they had occasion for them. This man's genealogy is further traced through Hashabiah and Mattaniah, to Micha the son of Asaph (Neh. 11:17).

"Of the sons of Asaph, the singers were over the business of the house of God"; Which, according to Jarchi, was to take care of the repairs of the temple and other things. But one would think rather that part of the service of the house which lay in singing the songs of it is respected.

Uzzi seemed to be in charge of the business inside the house of God. Another name for Uzzi was Huzzi.

Nehemiah 11:23 "For [it was] the king's commandment concerning them, that a certain portion should be for the singers, due for every day."

Either of King David as some (see Neh. 12:24), or rather of the king of Persia.

"That a certain portion should be for the singers, due for every day": He settled a daily salary for them, to be paid out of his treasury. Having perhaps a peculiar respect for such sort of men, being a lover of music, by means of which they had a settled habitation in Jerusalem.

The king intended here, was Artaxerxes. It appears he had set aside some funds to care for the living of the singers every day.

Nehemiah 11:24 "And Pethahiah the son of Meshezabeel, of the children of Zerah the son of Judah, [was] at the king's hand in all matters concerning the people."

Nehemiah's name goes unmentioned in this chapter because his primary task was completed. The citizens had a new representative to King Artaxerxes, "Pethahiah". The twin brother of Pharez (Genesis 38:30).

"Was at the king's hand in all matters concerning the people": To speak for them to the king, as Jarchi. When they had a favor to ask of him, a petition to present to him, he delivered it for them, and by him the king returned the answer.

Pethahiah seemed to be in charge of anything, where the king was dealing with the Jewish people. His service was to take care of problems that might occur involving the king and the people.

Verses 25-36: The resettlement depicted in these verses goes beyond the confines of the new small province to include places that had belonged to Judah in the old days. The verses list towns in the former territories of Judah (verses 25-30), and Benjamin (verses 31-36), where other Jews lived.

These are the places where 90 percent of the people dwelt outside of Jerusalem (compare Ezra 2:21-23, 27, 34).

Nehemiah 11:25 "And for the villages, with their fields, [some] of the children of Judah dwelt at Kirjath-arba, and [in] the villages thereof, and at Dibon, and [in] the villages thereof, and at Jekabzeel, and [in] the villages thereof,"

The cities and villages in the country, an account of the inhabitants of them next follows.

"Some of the children of Judah dwelt at Kirjath-arba, and in the villages thereof": The same with Hebron (Joshua 15:54).

"And at Dibon": The same with Dimonah (Joshua 15:22).

"And at Jekabzeel, and in the villages thereof": The same with Kabzeel, one of the uttermost cities of the tribe of Judah southward (Joshua 15:21). Of which city was Benaiah, one of David's worthies (2 Sam. 23:20). From here to the end of (Neh. 11:30), mention is made of various cities and towns, in the tribe of Judah. Inhabited by the men of it, which are to be met with in (Joshua 15:1). Excepting Jeshua and Mekonah (Neh. 11:28), of which we nowhere else read.

Nehemiah 11:26-30 "And at Jeshua, and at Moladah, and at Beth-phelet," "And at Hazar-shual, and at Beer-sheba, and [in] the villages thereof," "And at Ziklag, and at Mekonah, and in the villages thereof," "And at En-rimmon, and at Zareah, and at Jarmuth," "Zanoah, Adullam, and [in] their villages, at Lachish, and the fields thereof, at Azekah, and [in] the villages thereof. And they dwelt from Beer-sheba unto the valley of Hinnom."

The villages, with their fields. The cities and villages in the country.

The above are a listing of the little villages where the people of Judah lived, who did not live inside the wall of Jerusalem. Some of them lived on farms around these areas, but most of them lived in the little villages and worked their fields from there. From Beer-sheba to the valley of Hinnom was speaking of Judah as far as it reached from the south and the north. There were 17 places listed for Judah.

Nehemiah 11:31-35 "The children also of Benjamin from Geba [dwelt] at Michmash, and Aija, and Beth-el, and [in] their villages," "[And] at Anathoth, Nob, Ananiah," "Hazor, Ramah, Gittaim," "Hadid, Zeboim, Neballat," "Lod, and Ono, the valley of craftsmen."

There were 15 if Geba was to be included in the little villages mentioned belonging to the descendants of Benjamin, who did not live in Jerusalem itself. Lod is called Lydda in the book of Acts. Perhaps they were woodworkers, which would cause them to be called the valley of craftsmen.

Nehemiah 11:36 "And of the Levites [were] divisions [in] Judah, [and] in Benjamin."

They were scattered about, some here and some there, in both these tribes, for the better instruction of the people.

Even though the tribes of Judah and Benjamin were both called Judah, they still separated into their individual tribes. They did not lose their distinction as being 2 of the tribes of Israel. The Levites were scattered among both tribes.

Nehemiah Chapter 11 Questions

1. The rulers of the people dwelt at ___________.
2. In verse 1, why did they cast lots?
3. Why was it important for a tenth of the people to dwell in Jerusalem?
4. The country blessed all the men that did what?
5. The chief of the province was speaking of whom?
6. What was verse 4 a listing of?
7. How many of the sons of Perez dwelt at Jerusalem?
8. They were there to ____________ the city.
9. How many of Benjamin came to dwell inside the city wall?
10. Joel had a job very similar to what the __________ of a modern city would have.
11. Who was his assistant?
12. Verses 10 and 11 were listing who?
13. Who was the head of the high priestly family?
14. The Levites, whose leaders were listed in verses 12 through 14, were a total of ________.
15. Shemaiah was descended from __________.
16. What was he in charge of?
17. Who were his assistants?
18. Who could you compare them with in our churches today?
19. What were Asaph's descendants called to do?
20. Mattaniah would be ________ ________ in a modern church.
21. What did the porters do?
22. Where did 90% of the general population live?
23. The Nethinim lived in ________.
24. Where was that located?
25. Who was overseer of the Levites at Jerusalem?
26. Who had ordered a certain portion to be given the singers?
27. Pethahiah was in charge of what?
28. How many little towns of Judah were there?
29. How many towns were there of Benjamin?
30. The Levites were ___________ among the other tribes.

Nehemiah Chapter 12

Verses 1-26: Originally there were 24 courses of priests, each course serving in the temple for a period of two weeks per year or for one month biannually (see 1 Chron. 24:1-20). Only four of those houses returned from Babylon (see 7:39-42; Ezra 2:36-39), but these were divided into 24 courses of which 22 are listed here. Perhaps two are omitted because their families had become extinct, because no sons were born since the time Zerubbabel originally named them. This then is a selective rather than exhaustive listing of priests and Levites from the time of Zerubbabel and Jeshua, recording the key priests and Levites through 3 generations of High-Priests:

• Jeshua who came in the initial return with Zerubbabel ca. 538 B.C. (verses 1-11);
• Joiakim, the son of Jeshua (verses 12-21);
• Eliashib (compare 3:1), the son of Joiakim (verses 22-23);
• A miscellaneous group who served in the days of Joiakim (verses 24-26).

These verses serve as a generational roll call of the "priests and the Levites" who had served from the time of "Zerubbabel" (the return of the first exiles), up to Nehemiah's day. This suggests the importance of appreciating the heritage that others have provided for us.

Verses 1-9: These are names of 22 priests and eight Levites who returned with Zerubbabel. Fifteen of these priests are listed among those who sealed the covenant in Nehemiah's day, so it seems that they sealed the covenant in the name of their families (10:3-9). The priests and Levites who returned with Zerubbabel and Jeshua (Ezra 22:2, 36-40), are listed.

Nehemiah 12:1 "Now these [are] the priests and the Levites that went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra,"

Who went up from the captivity in Babylon to Jerusalem with them. The one was the prince, the other the High-Priest, the same with Joshua the High-Priest (Zech. 3:1). The names of the priests are given in this and the six following verses.

"Zerubbabel ... Jeshua" (see note on Ezra 2:2).

"Seraiah, Jeremiah, Ezra": Not Jeremiah the prophet, who cannot be thought to live so long as through the captivity. But Ezra may be Ezra the priest and scribe, who might come up with Zerubbabel to Jerusalem. And return to Babylon again, and from thence come again as he did, in the seventh year of Artaxerxes (Ezra 7:1). Though this by some is not thought very probable.

Jeshua was the High-Priest in Zerubbabel's time. Seraiah was the High-Priest murdered by Nebuchadnezzar. Jeremiah and Ezra here, were not the same as those who have books named for them.

Nehemiah 12:2-4 "Amariah, Malluch, Hattush," "Shechaniah, Rehum, Meremoth," "Iddo, Ginnetho, Abijah,"

We must take time here and recognize that Zacharias, the father of John the Baptist, was descended from this Abijah. His wife, Elisabeth, was descended from Aaron. They were both descended from the priestly family of Aaron, in fact.

Nehemiah 12:5-7 "Miamin, Maadiah, Bilgah," "Shemaiah, and Joiarib, Jedaiah," "Sallu, Amok, Hilkiah, Jedaiah. These [were] the chief of the priests and of their brethren in the days of Jeshua."

All of the names listed were the names of the chief of each of the priestly families.

Nehemiah 12:8 "Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, [and]

Mattaniah, [which was] over the thanksgiving, he and his brethren."

Who lived in the same times were;

"Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah": Most of these are made mention of in (Neh. 8:7). The last of them is said to be;

"Over the thanksgiving, he and his brethren": He was the precentor, or had the directing and conducting of the songs of the temple, particularly the thanksgiving song at the daily sacrifices. Jarchi takes the word here used to be the name of a musical instrument.

Nehemiah 12:9 "Also Bakbukiah and Unni, their brethren, [were] over against them in the watches."

Two other Levites; the first is mentioned (in (Neh. 11:17).

"Their brethren, were over against them in the watches": The Levites were divided into twenty four wards, and these were placed one against another (1 Chron. 23:6).

We must continue to remember that Jeshua, Binnui, and Kadmiel were the leaders of the three divisions of the Levitical tribe. The others mentioned here, were heads of families of the Levites.

Verses 10-11: This record lists 6 generations of High-Priests beginning with Jeshua (the Jonathan of verse 11 is the Johanan of verse 22).

This bridges the gap between the first generation after the Exile (verses 1-9), and the contemporaries of Nehemiah. It carries forward the genealogy of (1 Chron. 6:3-15), which ran from Aaron to the Babylonian exile.

Nehemiah 12:10-11 "And Jeshua begat Joiakim, Joiakim also begat Eliashib, and Eliashib begat Joiada," "And Joiada begat Jonathan, and Jonathan begat Jaddua."

"And Joiada begat Jonathan, and Jonathan begot Jaddua": This is an account of the High-Priests in succession in the second temple, the first six of them. And if Jaddua, the last mentioned, is the same with Jaddus, as Josephus supposes, who went forth in his pontifical robes to meet Alexander the great returning from his conquests of Tyre and Gaza. From whom he obtained many favors, and whom he had into the temple, and showed him the prophecy of Daniel concerning himself. This paragraph must be written by another hand, and not Nehemiah, since it can hardly be thought he should live so long. And as to his times, this account of him, or the history of his own times, seems not to have gone through the priesthood of Eliashib, the third of those High-Priests (see Neh. 13:28). And to reach no further than to the thirty second of Darius Hystaspis (Neh. 13:6). This fragment therefore might be inserted by some godly man under a divine direction in later times, as we have several insertions in the books of Moses and Joshua of the like kind. And particularly in (1 Chron. 3:19), where the genealogy of Zerubbabel is carried down beyond the times of the Maccabees, and so could not be placed there by Ezra.

Jeshua was the High-Priest of Zerubbabel's time. Eliashib was mentioned as High-Priest, after Nehemiah reached Jerusalem. Joiada was in office 36 years. It was believed that Jonathan murdered his brother Jeshua, in the temple, so that he might be High-Priest. All of those listed above were High-Priests.

Verses 12-21: These were the sons of priests listed (in verses 1-7), who lived in the days of Jeshua's successor, "Joiakim". "Zechariah" was the famous prophet (verse 16; Ezra 5:1).

Each of the 22 families (in verses 1-7), is repeated, except one (compare Hattush; verse 2). Perhaps by the time of Joiakim's High-Priesthood, this family had become extinct, the fathers having no male offspring.

Nehemiah 12:12 "And in the days of Joiakim were priests, the chief of the fathers: of Seraiah, Meraiah; of Jeremiah, Hananiah;"

This was the son and successor of Jeshua, or Joshua, the first High-Priest of the second temple. The principal men of the priesthood in his time were as follows, and who were the sons, or however the descendants of the priests in the time of his father before mentioned. These were Meraiah, Hananiah, Meshullam, Jehohanan, Jonathan, Joseph, Adna, Helkai, Zechariah, (the prophet of that name), Meshullam, Zichri, Piltai, Shammua, Jehonathan, Mattenai, Uzzi, Kallai, Eber, Hashabiah, and Nethaneel. In all twenty, whereas there are twenty two named, as in his father's days, there being no sons or descendants from two of them, namely, Hattush and Miamin.

This was the beginning of a list of the priestly families, starting with the High-Priest, Joiakim. Each of those mentioned above, were the head of their priestly family.

Nehemiah 12:13-21 "Of Ezra, Meshullam; of Amariah, Jehohanan;" "Of Melicu,

Jonathan; of Shebaniah, Joseph;" "Of Harim, Adna; of Meraioth, Helkai;" "Of Iddo,

Zechariah; of Ginnethon, Meshullam;" "Of Abijah, Zichri; of Miniamin, of Moadiah,

Piltai;" "Of Bilgah, Shammua; of Shemaiah, Jehonathan;" "And of Joiarib, Mattenai; of Jedaiah, Uzzi;" "Of Sallai, Kallai; of Amok, Eber;" "Of Hilkiah, Hashabiah; of Jedaiah, Nethaneel."

The families of Jedaiah and Joiarib did not put their mark to the covenant supposedly. They were probably, listed toward the last for that reason. These were all the men who were the heads of priestly families.

Verses 22-26: "Eliashib" was a contemporary of Nehemiah and the grandson of Jeshua, the

High-Priest in Zerubbabel's day. "Johanan" was the same as "Jonathan" (of verse 11).

According to Josephus, "Jaddua" was High-Priest when Alexander the Great invaded Persia (333 B.C.). If so, then the "Darius" of this verse (verse 22), was Darius III (335 - 331 B.C.). But more likely there were two High-Priests with the same name or Nehemiah knew Jaddua as a young man. The Elephantine papyri refer to Johanan as High-Priest (in 408 B.C.). Nehemiah may have lived until about 400 B.C. and seen young Jaddua become High-Priest sometime between 408 and 400. By this reckoning Jaddua would have been in his nineties by (333 B.C).

Nehemiah 12:22 "The Levites in the days of Eliashib, Joiada, and Johanan, and Jaddua,

[were] recorded chief of the fathers: also the priests, to the reign of Darius the Persian."

The third priest of the second temple.

"Joiada; he was the son of Eliashib, and the fourth High-Priest.

"And Johanan; the same with Jonathan (Neh. 12:11), and whom Josephus also calls Joannes.

"And Jaddua": The same as in (Neh. 12:10). In the days of each of these;

"Were recorded chief of the fathers": The principal men among the Levites.

"Also the priests, to the reign of Darius the Persian": This refers to Darius II (ca 423 - 404 B.C.). An account is given of the priests in the times of Joiakim (Neh. 12:12). These verses being inserted, the account goes on (Neh. 12:24) etc., of the chief of the Levites in the times of Joiakim only.

The only thing that I can make of this is, perhaps they had the Levites recorded as the chief of the fathers, up until the time that Darius reigned.

Nehemiah 12:23 "The sons of Levi, the chief of the fathers, [were] written in the book of the chronicles, even until the days of Johanan the son of Eliashib."

"Book of the Chronicles": Literally "were written in the book of the chronicles". This involved precise genealogical records kept in the administrative archives of Judah.

We know from our previous studies in Chronicles, that there were records kept of all of the heads of the families, and particularly of the civil and spiritual leaders. They thought it very important to keep an accurate genealogy of each family. The book of chronicles, mentioned above, was a record book other than the Chronicles in the Bible. It was terribly important to keep that type of record of the Levitical families during the Old Testament to see who could be HighPriest or priest. We are not told exactly why the record keeping ceased in the time of Johanan. When the Lord Jesus came to the earth, He was the High Priest forever. The ministry before the time of Jesus' visit to the earth was by family heritage. It was ministering the law. After Jesus was crucified, the ministry is of the Spirit. Anyone who has the Spirit of God dwelling within them can minister. In fact, everyone who is a believer should minister in some capacity.

Nehemiah 12:24 "And the chief of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brethren over against them, to praise [and] to give thanks, according to the commandment of David the man of God, ward over against ward." At the dedication of the rebuilt walls, Nehemiah appointed two "great companies of them that gave thanks" (12:31), made up of Levites having both musical skills and grateful souls (12:8). These were apparently antiphonal choirs (group alternating with group), echoing each other's lines in the psalms they sang and recited.

David had re-set the functions of the temple up, just before he died. David truly was a man after God's own heart. Again, we see the beginning of the listing of the chief Levitical families.

Nehemiah 12:25 "Mattaniah, and Bakbukiah, Obadiah, Meshullam, Talmon, Akkub,

[were] porters keeping the ward at the thresholds of the gates."

At the gates of the temple (see 1 Chron. 9:15).

"Keeping the ward, at the thresholds of the gates": Of the temple, where they stood and watched. Or "at the collection of the gates", meaning either where the people were gathered together, or where money gathered was laid up. And so, some render it "the treasuries of the gates": unless a place called Asuppim should be meant (1 Chron. 26:15).

Nehemiah 12:26 These [were] in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest, the scribe."

Who was High-Priest in Babylon, and whose grandson was now High-Priest in the time referred to.

"And in the days of Nehemiah the governor": The writer of this book.

"And of Ezra the priest, the scribe": Who was contemporary with him.

We see the keepers of the gates above. Perhaps the keepers of the treasury door as well. Nehemiah was a civil leader in the office of governor. Ezra, as priest and scribe, was a spiritual leader.

Verses 12:27 - 13:3: The walls were dedicated.

Verses 27-47: This section relates to the dedication of the wall and the organization of temple services. Verse 27 resumes the narration of details for (11:2). Verses (31-37), present the "two great companies" that Nehemiah gathered at the southwest corner of the city wall (at the valley gate). Ezra led the first company eastward and then northward. The other group proceeded north, then east to the temple area, meeting the first group in the temple courts (verse 40), where they offered sacrifices and praised God (verses 41-43). The mention of "David" and "Solomon" distinguishes the guilds of singers and gatekeepers, founded when Jerusalem became the settled place of worship, from the priests and other Levites who served at the altar (verse 45a).

"The dedication of the wall": In the same manner marking the dedications of the temple in Solomon's day (2 Chron. Chapters 5-7), and the rebuilt temple several decades earlier (Ezra 6:16-18). The rebuilt walls were dedicated with the music of thanksgiving (most likely shortly after the events of (Neh. Chapter 9).

"Asaph" appears in (1 Chron. Chapters 15, 16, and 25 and in the titles of Psalms 50, and 73-83).

The Bible links the spirit of grateful praise with the victorious Christian life (2 Chron. 31:2; 1 Cor. 15:57; 2 Cor. 2:14). This dedication was not just a celebration of the completion of a project but the beginning of a new way of life. Now the people were dedicating themselves as the people of God. "Priests, people, gates" and "wall" were all "purified".

Nehemiah 12:27 "And at the dedication of the wall of Jerusalem they sought the Levites out of all their places, to bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings, and with singing, [with] cymbals, psalteries, and with harps."

In which many priests and Levites assisted, and seems to be the reason of the above account of them. The dedication of the wall takes in the whole city, gates, and houses (Neh. 12:30). And if a new house was to be dedicated, much more a new city, and especially the holy city, in which stood the temple of the Lord (see Deut. 20:5). This dedication was made by prayer and songs of praise, as follow, and no doubt by sacrifices, and was kept as a festival. And indeed, according to the Jewish writers, it was annually observed on the seventh of Elul, or August. It was on the twenty fifth of that month that the wall was finished (Neh. 6:15). But the gates were not set up, and all things for the dedication were not ready till Elul, or August, following. And then all being finished, they made and served the seventh of that month as a festival.

"They sought the Levites out of all their places, to bring them to Jerusalem, to keep the dedication with gladness": To assist in the solemnity of the day both with vocal and instrumental music, as follows.

"Both with thanksgiving and with singing": With songs of praise and thankfulness vocally, that they had been able. Notwithstanding all the malice of their enemies, to build the wall in so short a time. Or with a song, perhaps the thirtieth psalm was sung on this occasion.

"With cymbals, psalteries, and with harps": Some playing on one, and some on another, which were the three principal instruments of music used by them (see 1 Chron. 15:16).

We do not know exactly when the dedication of the wall took place. Some scholars believe it was dedicated at the end of its completion. Others believe it was dedicated after Nehemiah went back to see the king of Persia. It really does not matter when it was done. Some people do not believe in dedicating things like a wall of a city. To those people who believe in God, everything they come in contact with should be dedicated to God. This dedication would be a festive occasion. There would be much singing, playing of instruments, praising God, and blowing of the victory trumpet. This was a time of thanking God for His protection. The wall was a deterrent. God is our protection, and He was theirs.

Nehemiah 12:28 "And the sons of the singers gathered themselves together, both out of the plain country round about Jerusalem, and from the villages of Netophathi;" Such of the Levites that were singers, and their sons that were trained up as such.

"Both out of the plain country round about Jerusalem": The plain of Jordan by Jericho, and the plain of Saron and Lydda.

"And from the villages of Netophathi": (See 1 Chron. 9:16). Here they dwelt, when not in their courses, to minister in the temple. But on this public occasion were summoned together.

Nehemiah 12:29 "Also from the house of Gilgal, and out of the fields of Geba and

Azmaveth: for the singers had builded them villages round about Jerusalem."

Which likewise was in an open, level countryside in the plains of Jericho (Deut. 11:30).

"And out of the fields of Geba": Which was a Levitical city in the tribe of Benjamin (Joshua 21:17).

"And Azmaveth": The same with Beth-azmaveth (Neh. 7:28). Where it follows Anathoth and Netophah, as it does in (Ezra 2:24), and was very probably in the tribe of Benjamin.

"For the singers had builded them villages round about Jerusalem": That they might be near it, to do their duty when required. By which it appears that the said places were near Jerusalem.

We remember from an earlier lesson, the little towns the people lived in around Jerusalem. The singers and musicians were all Levites. The towns they had chosen to live in, would be fairly close to Jerusalem. They periodically had to come to Jerusalem to minister with their music and song.

Nehemiah 12:30 "And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall."

"Purified": See (Lev. 16:30), for the sense of moral purity in this symbolic act. By washing their bodies and their clothes, perhaps by sprinkling the water of purification on them (see Num. 8:6).

The purification of the priests and Levites was of a spiritual nature. The purification of gates and wall would be of a more physical nature.

Verses 31-42: The two "companies of them that gave thanks" were each followed by "half of the people". These groups, led by "Ezra" and Nehemiah respectively, took opposite routes around the walls to meet at the temple, surrounding the city with praise.

They probably assembled at the Valley Gate on the west. One of the choirs was led by Ezra (verse 36), the other accompanied by Nehemiah (verse 38). Moving in different directions (verse 38), they assembled together in the temple area (verse 40).

Nehemiah 12:31 "Then I brought up the princes of Judah upon the wall, and appointed two great [companies of them that gave] thanks, [whereof one] went on the right hand upon the wall toward the dung gate:"

Which was so broad as to walk upon it, and there was a procession of the princes on it at its dedication, and here is described the manner of it. The princes of Benjamin must be included here.

"And appointed two great companies of them that gave thanks": He divided the people who were met together to praise God on this occasion into two companies.

"Whereof one went on the right hand upon the wall": That is, on the southern part of it.

"Toward the dung gate": Of which (see Neh. 2:13). Some Jewish writers, as Jarchi and Ben

Melech, give a different sense of, which we render "two companies", and take them to be two Eucharist loaves of leavened bread, with which a rite or ceremony was performed at the enlargement of a court or city. At the utmost boundary of which those were carried, and one was eaten and the other burnt; which rite is thus described by Maimonides, "how do they add to a city? The Sanhedrim make two Eucharist sacrifices, and they take the leavened bread in them, and the Sanhedrim go after the two Eucharist sacrifices, which follow one another. And they stand with harps, and psalteries, and cymbals, at every corner and at every stone in Jerusalem, and say, I will extol thee, for thou hast lifted up, etc. (Psalm 30:1). Until they come to the end of the place they consecrate, there they stand and eat the thanksgiving loaf, one of the two, and the other is burnt" (see notes on 2:13; 3:13).

This was not just the chiefs of the Levites that climbed upon the wall, but the chiefs of the government as well. The wall was a protection for the temple, but it was also a protection for people as well. This was just saying, that people were spread across the wall.

Nehemiah 12:32 "And after them went Hoshaiah, and half of the princes of Judah,"

The other half of them, with Hoshaiah at the head of them.

The singers led a march of the princes. Hoshaiah was probably speaking of Hoshea.

Nehemiah 12:33 "And Azariah, Ezra, and Meshullam,"

Not Ezra the priest and the scribe, for he has another place assigned him in this procession (Neh. 12:36), but this seems to be one of the princes.

In the procession, next came the priests Azariah, Ezra, and then Meshullam. Nehemiah 12:34 "Judah, and Benjamin, and Shemaiah, and Jeremiah,"

Not the tribes, but the names of the two princes, as Jarchi.

"And Shemaiah and Jeremiah": Who were two others.

This was speaking of a group of people who were from the tribes of Benjamin and Judah next. Shemaiah and Jeremiah again, were from priestly families. It appears the priests and the people were mingled in together in this procession.

Nehemiah 12:35 "And [certain] of the priests' sons with trumpets; [namely], Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph:

To blow with on this occasion; for these the priests sounded. Namely:

"Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph": Not the Levite, but a priest of this name.

Nehemiah 12:36 "And his brethren, Shemaiah, and Azarael, Milalai, Gilalai, Maai,

Nethaneel, and Judah, Hanani, with the musical instruments of David the man of God, and Ezra the scribe before them."

"The musical instruments of David": This phrase could refer to the same kind of instruments David's musicians used or the actually instruments constructed in David's time, now being used centuries later. Compare (1 Chron. 15:16; 23:5; 2 Chron. 29:26; Ezra 3:10).

"The man of God" (see note on Deut. 33:1; compare Acts 13:22).

These trumpets would be blown in victory by the priests' sons. The musical instruments would be played, and the singers would sing praises. This procession across the wall was to be a victorious march. After this, would come another group of Levites led by Zechariah. Ezra would be acting as a scribe here.

Nehemiah 12:37 "And at the fountain gate, which was over against them, they went up by the stairs of the city of David, at the going up of the wall, above the house of David, even unto the water gate eastward."

Of which see (Neh. 2:14), and which was to the south of the dung gate.

"They went up": That is, one of the two companies, that which took to the right on the wall. (Neh. 12:31). With which these words are to be connected.

"By the stairs of the city of David": Which went up to the city of Zion, built on an eminence.

"At the going up of the wall, above the house of David": Where the wall was higher, and there was an ascent to it.

"Even unto the water gate eastward": Turning from the south to the east, and so drew nigh the temple. (See notes on 3:26; 8:16).

This was another group, who would mount another section of the wall from the stairs that went up the inside of the wall.

Nehemiah 12:38 "And the other [company of them that gave] thanks went over against [them], and I after them, and the half of the people upon the wall, from beyond the tower of the furnaces even unto the broad wall;"

On the left hand, on the northern part of the wall. "The other company": This second choir marched clockwise to the north (compare 12:31).

"And I after them": Nehemiah, he brought up the rear of his company, as Ezra led the van of his.

"And the half of the people upon the wall": The chief of them, for all could not walk upon it.

"From beyond the tower of the furnaces": Where they baked their bread, or their bricks (see Neh. 3:11).

"Even unto the broad wall": Where the wall was broader than common, for some reason or another (see Neh. 3:8).

Nehemiah 12:39 "And from above the gate of Ephraim, and above the old gate, and above the fish gate, and the tower of Hananeel, and the tower of Meah, even unto the sheep gate: and they stood still in the prison gate."

The gate which led to the tribe of Ephraim, where that tribe formerly dwelt (see Neh. 8:16).

"And above the old gate": Of which mention is made (Neh. 3:6).

"And above the fish gate, and the tower of Hananeel, and the tower of Meah, even unto the sheep gate. Of all which (see Neh. 3:1). And they stood still in the prison gate; which was not a gate of the city, but of the court of the prison (Neh. 3:25). Which was near both the king's palace and the temple (see Jer. 20:1).

"Gate of Ephraim" (see note on 2:14). "Old gate" (see note on 3:6). "Fish Gate" (see note on 3:3). "Tower of Hananeel" (see note on 3:1). "Tower of Meah" (see note on 3:1). "Sheep gate" (see notes on 3:1, 32). "Prison gate": Located in the northeast section of Jerusalem.

Nehemiah was with this group. They started at the same place the other group had started, and went in the opposite direction. Some of this was on the eastern wall.

Nehemiah 12:40 "So stood the two [companies of them that gave] thanks in the house of God, and I, and the half of the rulers with me:"

Having made their procession on the wall in different ways, they met in the temple. That is, in the great court of it, for no other would hold them.

"And I, and the half of the rulers with me": Nehemiah, and the other half with Hoshaiah (Neh. 12:32).

A great deal of the wall was covered with all these people. It would have been a very strong wall to hold up the weight of that many people.

Nehemiah 12:41 "And the priests; Eliakim, Maaseiah, Miniamin, Michaiah, Elioenai,

Zechariah, [and] Hananiah, with trumpets;"

They stood there also, whose names follow.

"Eliakim, Maaseiah, Miniamin, Michaiah, Elioenai, Zechariah, and Hananiah, with trumpets": To sound on this occasion.

These were the priests that were blowing the trumpets.

Nehemiah 12:42 "And Maaseiah, and Shemaiah, and Eleazar, and Uzzi, and Jehohanan, and Malchijah, and Elam, and Ezer. And the singers sang loud, with Jezrahiah [their] overseer."

These seem to be all priests that blew the trumpets.

"And the singers sang loud, with Jezrahiah their overseer": These were the Levites, that sung the songs of praise vocally, and raised their voices very high. Jezrahiah being precentor, who led the tune, as well as played on instruments.

The first mentioned here, were playing instruments and the singers were singing. This had to be a tremendous, victorious sound of praise rising up to God.

Nehemiah 12:43 "Also that day they offered great sacrifices, and rejoiced: for God had made them rejoice with great joy: the wives also and the children rejoiced: so that the joy of Jerusalem was heard even afar off."

"For God had made them rejoice with great joy": The God of all joy (compare 1 Chron. 12:40; Neh. 8:10; Psalms 16:11; 33:1; 43:4; Gal. 5:22), activated their inner joy which brought corporate celebration. Though these may have been few and far between, moments like this characterized the life of obedience and blessing which God had set before Israel.

It was a long-standing tradition to sacrifice at dedications. Nehemiah completed the dedication by the priests offering tremendous numbers of sacrifices. Everyone participated. This was a time of national joy and triumph. Another time the women had participated in a time of tremendous joy, had been just after the crossing of the Red Sea.

Verses 44-47: A listing of miscellaneous temple activities is given. A pattern of obedience and covenantal living was instilled in the everyday life of the people, favorable, stable conditions comparable to those of the time of "David, Solomon," and "Asaph".

Nehemiah 12:44 "And at that time were some appointed over the chambers for the treasures, for the offerings, for the firstfruits, and for the tithes, to gather into them out of the fields of the cities the portions of the law for the priests and Levites: for Judah rejoiced for the priests and for the Levites that waited."

On the selfsame day the dedication was; while the people were in a good disposition, and a suitable frame for such service. Certain persons from among the priests were appointed to be overseers of the chambers fixed upon for treasuries. To lay up safe in them the following things, and take care of them, that they were put to the use for which they were designed.

"For the offerings, for the first fruits, and for the tithes, to gather into them out of the fields of the cities the portions of the law for the priests and Levites": What by the law of God were assigned them for their maintenance, and which the people had lately bound themselves to bring in (Neh. 10:35). "The portions of the law": Compare (Lev. 7:34-36; Deut. 18:1-5).

"For Judah rejoiced for the priests, and for the Levites that waited. At the temple, and performed their services there. They were so pleased with their ministrations that day, that they were determined to take care of them, and provide well for them. And that nothing should be wanting to them, enjoined by the law of God, and that they might not be obliged to dwell in fields and villages for the sake of their living (Neh. 12:28).

Perhaps we can safely assume that Nehemiah did some of the appointing. Some of these things were of a spiritual consequence, so we may assume the High-Priest appointed some of those men. We know the law had been read to all of the people, so there would be no excuse for not giving the portion that was their obligation to give. The priests and the Levites lived off these offerings. The priests and the Levites were not allowed to work aside from in the service of the LORD. They waited until the offerings were made to receive their portion.

Nehemiah 12:45 "And both the singers and the porters kept the ward of their God, and the ward of the purification, according to the commandment of David, [and] of Solomon his son."

The singers kept their turns in course in the temple, and were not wanting to officiate on all occasions, besides morning and evening services. And the porters they diligently kept the gates of the temple, that no impure person or thing in a ceremonial sense entered.

"According to the commandment of David, and Solomon his son": Who made very good rules and orders relative to the better and more regular performance of service by them (see 1 Chron. 25:1).

The singers and the porters were in the service of the LORD. They did not have other occupations. They lived off the daily portions that were allotted to them. They were purified, as were the priests, because they were in the service of the LORD. David and Solomon had instituted the musicians and the doorkeepers in the temple that Solomon built.

Nehemiah 12:46 "For in the days of David and Asaph of old [there were] chief of the singers, and songs of praise and thanksgiving unto God."

Persons appointed over the rest to instruct them, and see that they did their work aright, as besides Asaph, Haman, and Jeduthun, and their sons (1 Chron. 25:2).

"And songs of praise and thanksgiving unto God": Such were made by them, some under divine inspiration, which bear the names of David and Asaph, as may be observed in the book of Psalms.

The book of Psalms is a book of songs to be sung in worship. Asaph was the head of the singers in the temple in Solomon's temple. Many of the Psalms speak as being from Asaph. David felt that thanksgiving and praise in song was a vital part of worship. He was a singer and a musician himself. He wrote most of the Psalms, which are songs.

Nehemiah 12:47 "And all Israel in the days of Zerubbabel, and in the days of Nehemiah, gave the portions of the singers and the porters, every day his portion: and they sanctified [holy things] unto the Levites; and the Levites sanctified [them] unto the children of Aaron."

While these two men governed they did their duty, and punctually paid the Levites their dues at the proper time.

"And they sanctified holy things unto the Levites": Set them apart for their use, and brought them to them, their offerings, firstfruits, and tithes. And the Levites sanctified them unto the children of Aaron. The Levites set apart the tenth part of the tithes, and delivered them to the priests, and so each had what belonged to them.

"The children of Aaron": The priests.

This was explaining that the singers and musicians had a daily portion. The Levites received of the things offered on the altar. The High-Priest and the priests received of the offerings of the altar, also.

Nehemiah Chapter 12 Questions

1. Who was the High-Priest in Zerubbabel's time?
2. Which High-Priest was murdered by Nebuchadnezzar?
3. Who was descended from Abijah?
4. Who was Elisabeth, mother of John, descended from?
5. Who were Jeshua, Binnui, and Kadmiel?
6. When was Eliashib High-Priest?
7. Who did Jonathan murder to become High-Priest?
8. Which of the priests did not put their mark on the covenant?
9. There were records kept of all the heads of families of the Hebrews, especially of whom?
10. Why did the genealogies become unimportant after Jesus?
11. Nehemiah was a _________ leader in the office of governor.
12. When were the two times people believe the wall was dedicated?
13. To all who believe in God, _____________ should be dedicated.
14. The singers and musicians were all ____________.
15. Who were purified for the dedication of the wall?
16. Who were some of the people who would be on the wall?
17. Did the ordinary people get on the wall?
18. Who blew the trumpets?
19. What kind of songs would they sing?
20. Who led the second group to mount the wall?
21. Name the priests that blew the trumpets.
22. Who was involved in all of the rejoicing that was going on?
23. Who did the appointing in verse 44?
24. Who got a daily portion?
25. When did much of the ministry of singing begin?
26. What are the Psalms?

Nehemiah Chapter 13

Verses 1-31: Only a few years after signing the covenant, the people had already forgotten their vows of separation (see note on 10:28-31). "Their children spake half in the speech of Ashdod" means the people had intermarried. God's people must be aware of the enemy's tactics and be aggressive in confronting them: Otherwise, they will compromise with this world.

Verses 1-3: Verses 1 and 2 faithfully summarize (Deut. 23:3-5). Descendants of mixed marriages with these two nations were excluded from the congregation of Israel until the tenth generation. Tobiah was an Ammonite (2:19), and he was already forging strong alliances with prominent

Jewish families through marriage (6:18; compare 13:4-9). The "mixed multitude" (compare

Exodus 12:38), were descendants of mixed marriages. Those from marriages with Egyptians and Edomites were permitted full membership in Israel after the third generation (Deut. 23:7-8). The group many have included heathen who attached themselves to the Jews by marriage, commerce, or religious observances.

Nehemiah 13:1 "On that day they read in the book of Moses in the audience of the people; and therein was found written, that the Ammonite and the Moabite should not come into the congregation of God for ever;"

"On that day they read in the book of Moses": Not surprisingly, as they read on the regular calendar cycle, they were confronted with areas in which their thinking and practice had wavered from the Scriptures, specifically with regard to the requirements of (Deut. 23:3-6).

I am not certain just exactly which day this was speaking of. It seemed to be a fairly regular happening in the time of Nehemiah. This could have been on one of the feast days, but was not necessarily so.

Deuteronomy 23:3 "An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever:"

The Ammonites and Moabites were descended from the sons of Lot and his two daughters.

Nehemiah 13:2 "Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse them: howbeit our God turned the curse into a blessing."

Because they met you not with bread and with water in the way, when ye came forth out of Egypt. To supply them therewith, either as a gift, which was a piece of humanity to strangers and travelers. Or rather to sell unto them, for on no other terms did the Israelites desire their bread and their water. In the way when ye came forth out of Egypt. Not as soon as they came forth from there, for it was near forty years after; but it was while they were in the way from there, as they were journeying to the land of Canaan. And so were travelers, and should have had kindness shown them as such; for though they needed not bread and water. God providing both for them, yet this does not excuse the inhumanity of these people. The words are to be understood by way of distribution. This charge here only belongs to the Ammonites, for it appears that the Moabites did give them bread and water for money (Deut. 2:28). As what follows belongs peculiarly to the Moabites and not the Ammonites.

"And because they hired against thee Balaam the son of Pethor of Mesopotamia, to curse thee": This the Moabites did in conjunction with the Midianites, but the Ammonites had no concern in it (see Num. 22:7). It was not therefore because the Moabites and Ammonites were born in incest that they were forbidden entrance into the congregation of the Lord. Which might have been thought to have been the reason of it.

The very same statement is made (in Deuteronomy 23:4). It is interesting that the curse was not because they were descended from their mothers through an act of incest with Lot, their father.

Nehemiah 13:3 "Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude."

This was done in compliance with their recent pledge (compare 10:26-29), before Nehemiah left for Persia.

God had strictly forbidden the marriage of Hebrews with the heathens.

Verses 4-31: The book closes with a summary of Nehemiah's reforms once he arrived back in Jerusalem after a trip to report to "Artaxerxes". Among other things, he installed a system of oversight to ensure that the people would support the "Levites and the singers" as they did their work for God.

Verses 4-9: "Tobiah" still had a foothold in the city, and even occupied a "great chamber" on the temple grounds. Nehemiah evicted him. Nehemiah's response, "it grieved me sore", is echoed in (1 Peter 4:17).

These events probably occurred while Nehemiah had returned to Susa to report to Artaxerxes his success in building the walls. "Tobiah" was Nehemiah's old enemy and had always had admirers and sworn supporters in the highest circles of Judah (6:17-19). "Eliashib" had turned over a

"great chamber" (or room), to Tobiah in the court of the temple. Nehemiah's action was like that of Jesus (in John 2:14-17). He threw out Tobiah's belongings and ceremonially cleansed the room.

Nehemiah 13:4 "And before this, Eliashib the priest, having the oversight of the chamber of the house of our God, [was] allied unto Tobiah:"

"Tobiah": (See note on 2:10). Eliashib had allied with Israel's enemy for some personal gain and taken it to such an extreme as to desecrate the house of God.

Eliashib was High Priest, and he should have known not to be involved with Tobiah. Nehemiah had a great deal of trouble from him, when he was building the wall of Jerusalem. That was not the reason for the problem here however. It was Eliashib who said who could stay in the chamber of the house of the LORD.

Nehemiah 13:5 "And he had prepared for him a great chamber, where aforetime they laid the meat offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, which was commanded [to be given] to the Levites, and the singers, and the porters; and the offerings of the priests."

In the temple, by throwing together several chambers, as Piscator observes.

For the next clause (see Neh. 10:37).

It is interesting that the High Priest would do such a sinful thing. It appears that many times the High Priest, or even the pastor of a church today, think they are above the law of God. They get the idea that whatever they do is alright. The High Priest and the pastor both, should set an example of holiness. It was terrible to give him any chamber, but to put him in the chamber where the sacred things had been kept, was an abomination. The meat offering for twice a day, symbolized the body of Jesus. The frankincense accompanied the meat offering. The offerings that had been made to give to the Levitical tribe were holy as well. The priest had done a terrible thing.

Nehemiah 13:6 "But in all this [time] was not I at Jerusalem: for in the two and thirtieth year of Artaxerxes king of Babylon came I unto the king, and after certain days obtained I leave of the king:"

"Came I unto the king": Nehemiah returned to Persia as he promised (compare 2:6; ca. 433 B.C.), in the 32rd year of Artaxerxes (compare 5:14). It is unknown exactly how long Nehemiah remained in Persia, perhaps until (ca. 424 B.C.), but in that interval the disobedience developed.

It appears that when this happened, Nehemiah was out of the country. He had gone back to report to Artaxerxes, who was, in a sense, king of Babylon, because he had defeated them. The king seemed to be extremely fond of Nehemiah, and allowed him to go back to Jerusalem.

Verses 7-9: Nehemiah's response to the desecration of the temple was similar to Christ's almost 5 centuries later (compare Matt. 21:12-13; John 2:13-17).

Nehemiah 13:7 "And I came to Jerusalem, and understood of the evil that Eliashib did for Tobiah, in preparing him a chamber in the courts of the house of God." Through the king's leave, and with a commission from him.

"And understood of the evil that Eliashib did for Tobiah": Was informed of the maladministration of his office.

"In preparing him a chamber in the courts of the house of God": Whereby it was profaned and polluted.

The courts of the house of God had been a special place for just the Levites. Primarily, it was a place for the priests' families. This particular room had been a place to hold the daily meat offerings, the frankincense, and the sacred vessels. It had also, been used for the storing of the offerings. Tobiah was an enemy of Nehemiah, an enemy of Jerusalem, and an enemy of the temple. This was a terrible sin.

Nehemiah 13:8 "And it grieved me sore: therefore I cast forth all the household stuff of Tobiah out of the chamber."

That such a sacred place should be converted to common use, and to that of a heathen, and of an enemy to the Jews and their religion.

"Therefore I cast forth all the household stuff of Tobiah out of the chamber": As being chief magistrate, and acting by commission under the king of Persia, and to regulate everything amiss, according to the Jewish laws, as well as those of the king. His power being, no doubt, as large as Ezra's (Ezra 7:25). By "household stuff" is meant what is movable in the house, as chairs, tables, vessels for dressing, caring, drinking, etc. There are various opinions about this with the ancients.

Nehemiah did not wait to tell him to move his things out. He moved them for him. All of this had happened, while Nehemiah was away. He immediately attacked the problem as soon as he was aware of it when he returned. The High Priest was supposed to watch and not allow something like this to happen. He had committed this sin himself.

Nehemiah 13:9 "Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense."

"Vessels of the house of God": In order to accommodate Tobiah, they had moved the utensils of the house of God from their rightful place and put idols in the temple courts.

This cleaning was more than just sweeping out the area. This was speaking of a ceremonial cleansing, as well as a physical cleansing. He could not put the holy things back into this chamber, until it was purified.

Verses 10-14: In Nehemiah's absence, the Jews violated their previous covenant with God regarding offerings (compare 10:35-40), as reported by (Mal. 1:6-14 and 3:8-12). In his presence, it was immediately restored (see notes on 9:38 - 10:39).

Nehemiah discovered that, in spite of the oath the people had taken, the Levites (and most likely the priests, too), had not been receiving their tithes and, as a result, had to work in the fields. He immediately "contended" [a strong legal term] "with the rulers" and "set them in their place". Then he appointed four reliable treasurers over the storehouse (verse 13; compare Mal. 3:10), which was a large room in the temple.

Nehemiah 13:10 "And I perceived that the portions of the Levites had not been given

[them]: for the Levites and the singers, that did the work, were fled every one to his field."

"Were fled every one to his field": By neglecting the tithe, the people failed to support the Levites. Consequently, they had to abandon their responsibilities in the house of God and perform field labor in order to survive.

It appears that they had failed to furnish the needs of the Levites, other than the priests. The Levites had to go to work to support their families. When Nehemiah went to see the king, the level of worship in the temple deteriorated.

Nehemiah 13:11 "Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place."

The ecclesiastical rulers, the priests that were appointed over those chambers (Neh. 12:44). He expostulated with them warmly, and chided them severely for their conduct.

"And said, why is the house of God forsaken?" No care being taken of the maintenance of the ministers of it, contrary to the promise made (Neh. 10:37).

"And I gathered them together": The Levites and singers that were dispersed in the countries round about.

"And set them in their place": In the temple, and in the course of their ministry there.

It appears that Nehemiah had to do what the High Priest should have done. Nehemiah met with the rulers, and reprimanded them for allowing this situation to occur. The profaning of the temple would have been the fault of the High Priest and the priests. The fault of the Levites not receiving their portion was the fault of the rulers and nobles.

Nehemiah 13:12 "Then brought all Judah the tithe of the corn and the new wine and the oil unto the treasuries."

When they saw a reformation made, and things were going in their proper channel. And a right use would be made of their tithes, these given to proper persons, who were now reinstated in their office.

When Nehemiah came back, the people became serious about their worship again. It was as if they wanted Nehemiah to know they were living right. There must be a strong leader for the people to remain faithful.

Nehemiah 13:13 "And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah: and next to them [was] Hanan the son of Zaccur, the son of Mattaniah: for they were counted faithful, and their office [was] to distribute unto their brethren."

New ones, since the others appointed were either dead or unfaithful to their trust (Neh. 12:44).

"Shelemiah the priest, and Zadok the scribe": Who also was a priest, as Ezra was both priest and scribe. One that besides his office as a priest was expert in the law, and capable of instructing others.

"And of the Levites, Pedaiah, and next to them was Hanan the son of Zaccur, the son of Mattaniah": For they were counted faithful. And had a good report of all that knew them, for men of fidelity and uprightness, and so fit for such a trust.

"And their office was to distribute unto their brethren": To deliver to them their share in the tithes, first fruits, etc.

Nehemiah put treasurers over the treasuries. He chose the men above, because they were faithful to God. The High Priest had been in charge of them earlier, but Nehemiah did not trust him any longer. The four treasurers that Nehemiah chose were a priest, a Levite, a layman of rank, and a scribe. They were not only to receive the tithe, but distribute it, as well.

Nehemiah 13:14 "Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the offices thereof."

"Remember me": This refrain is used 3 times here, once after each rebuke (compare 13:22, 31).

We see that Nehemiah was doing the best he could, and he had nothing to do with the error the priests and High Priest, and the people had gotten into while he was gone. Now that he had come back, he tried to straighten all of it out. He wanted God to remember the good things he had done.

Verses 15-22: Another violation of the covenant, seen (in 10:30-31), was the action of some Jews who were preparing and transporting goods on the Sabbath (verse 15); Phoenician traders also were being allowed to sell on the Sabbath (verse 16). They went against their previous agreement by violating the Sabbath.

To change the people's lax attitudes about the "Sabbath", Nehemiah not only confronted those who profited from commerce on that sacred day but took practical action at the "gates of Jerusalem" to control the conduct of business (see note on 7:3).

Nehemiah 13:15 "In those days saw I in Judah [some] treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all [manner of] burdens, which they brought into Jerusalem on the sabbath day: and I testified [against them] in the day wherein they sold victuals."

Which was not a work of necessity, and so did not drive away the Sabbath, as the Jews express themselves, but might have been deferred to another day.

"And bringing in sheaves": Of wheat, it being the time of wheat harvest.

"And lading asses": With goods to be carried from place to place, and sold on that day. This was contrary to the express law, for the ass was to rest (Deut. 5:14).

"As also wine, grapes, and figs": It being the time of ingathering the fruits of the earth.

"And all manner of burdens, which they brought into Jerusalem on the Sabbath day": Besides those borne on asses, others were carried on men's shoulders. This was contrary to the law of the Sabbath, which required that both men and beasts should have rest.

"And I testified against them in the day wherein they sold victuals": That is, the Sabbath day. And if it was not lawful to sell food, then not anything else; so far from it, that according to the Jewish canons, such that were in partnership might not discourse together of what they should sell or buy on the morrow, the day after the Sabbath. And so far from gathering and carrying grapes and figs, that a man might not go into his gardens and fields to see what was wanting, or how the fruits were. Now Nehemiah admonished the Jews of these evils they committed, and testified against them as breakers of the law, and called heaven and earth to testify against them, should they go on to violate it.

This was a breaking of the covenant they had made with God. This was not only a breaking of the covenant they made, but also was a breaking of the Ten Commandments of God. Nehemiah testified against them for these sins. The Commandment is Exodus 20:8 "Remember the Sabbath day, to keep it holy."

Nehemiah 13:16 "There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem." From Tyre and Zidon, and the parts adjacent. These they brought from Joppa, and from thence to Jerusalem. And had houses or lodgings near the fish gate or fish market, where they sold them. "Tyre": A Phoenician coastal town 20 miles south of Sidon.

"And all manner of ware": Or merchandise, which, being a trading city, they had from all nations.

"And sold on the Sabbath day unto the children of Judah, and in Jerusalem": Or even in Jerusalem, the holy city, where stood the temple, and where the worship of God was kept. And where the magistrates lived, who should have been terrors to evildoers. Indeed, the law of the Sabbath was not binding on these Tyrians, but then they tempted the Jews to break it, by bringing their ware to sell.

The sin was not of the men of Tyre in this. They were not breaking the law living in Jerusalem. They did not observe Sabbath either. The sin was that of the Hebrews, for buying the fish and wares on the Sabbath.

Nehemiah 13:17 "Then I contended with the nobles of Judah, and said unto them, What evil thing [is] this that ye do, and profane the sabbath day?"

The rulers of the city, the civil magistrates, sharply reproved them for their neglect of duty.

"And said unto them, what evil thing is this that ye do, and profane the Sabbath day?" By suffering servile works to be done in it, and things sold on it.

The covenant they had made with God, just a few years prior to this, had strictly forbidden this type of thing. There was a curse that went with the breaking of the Sabbath. Those most able to pay the tithes and to keep the Sabbath, were the greatest offenders. The nobles were the guilty in this case.

Nehemiah 13:18 "Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath."

Jeremiah had rebuked their fathers for the same things (see Jer. 17:21). By such acts their fathers had brought the misery of exile and oppression, and they were doing the same, increasing God's wrath against them.

The following was a warning that Jeremiah brought to the people, when he was speaking as an oracle of God.

Jeremiah 17:27 "But if ye will not hearken unto me to hallow the Sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the Sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched." Verses 19-22: Nehemiah had to force compliance with threats.

Nehemiah 13:19 "And it came to pass, that when the gates of Jerusalem began to be dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and [some] of my servants set I at the gates, [that] there should no burden be brought in on the sabbath day."

Or "were shaded"; that is, as Jarchi interprets it, when the shadows of the eve of the Sabbath were stretched out upon the gates. The Sabbath did not begin till sun setting, and the stars appeared. But before that, as the sun was declining, the shadows through the houses in

Jerusalem, and mountains about it, spread themselves over the gates. And when it was near dusk, and as soon as it was so;

"I commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath": Until sun setting the next day.

"And some of my servants set I at the gates, that there should be no burden brought in on the Sabbath day": The porters being not to be trusted, being liable to be bribed and corrupted, which he knew his servants were not. And therefore, since it might be necessary on a few occasions to open the gates to let some persons in and out. And especially such who dwelt near, and came to worship. He placed his servants there, to take care that none were admitted that had any burdens upon them.

The sabbath begins on Friday night about dark and goes to Saturday night about the same time. Nehemiah stopped the people from bringing in to sell to the people by having the gates locked on Friday night, and not opened until after Sabbath was over.

Nehemiah 13:20 "So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice."

The Tyrians particularly (Neh. 13:16).

"Lodged without Jerusalem once or twice": One Sabbath day or two, not being able to get into the city, such strict watch and care being taken to keep the gates shut. This they did, hoping the Jews would come out to them and buy their goods. Though they were not admitted to bring them within the city.

This was probably before the word got around, that they would not be able to enter Jerusalem on the Sabbath.

Nehemiah 13:21 "Then I testified against them, and said unto them, Why lodge ye about the wall? if ye do [so] again, I will lay hands on you. From that time forth came they no [more] on the sabbath."

Against their continuance there, and threatened them. And called heaven and earth to witness what he would do to them, if they did not depart.

"Why lodge ye about the wall?" Of the city, waiting an opportunity to get in, and tempting the Jews to come out and buy their wares.

"If ye do so again, I will lay hands on you": Beat them, or slay them, at least imprison them.

"From that time forth came they no more on the Sabbath": Finding there was no likelihood of getting into the city, and that they were liable to be taken up and punished.

Nehemiah threatened to arrest the merchants, who came to Jerusalem and waited outside the gates. This made for a noisy Sabbath, and Nehemiah would not allow this. This kept them away.

Nehemiah 13:22 "And I commanded the Levites that they should cleanse themselves, and [that] they should come [and] keep the gates, to sanctify the sabbath day. Remember me, O my God, [concerning] this also, and spare me according to the greatness of thy mercy."

From all ceremonial uncleanness, that they might be fit in a ceremonial sense to perform the duties of the office on the Sabbath day.

"And that they should come and keep the gates, to sanctify the Sabbath day": Not the gates of the city, his servants were placed there. Nor was this the work of the Levites, and much less did this require a particular purification for that assignment. But the gates of the temple, that no impure person might enter there. And on that day it required the greater diligence, because of the number of people that came to worship.

"Remember me, O my God, concerning this also": With respect to his care to have the Sabbath kept holy, as well as his concern for the honor of the house of God, and the maintenance of his ministers (Neh. 13:14).

"And spare me according to the greatness of thy mercy": He desired to be dealt with, not according to any merits of his own, but according to the abundant mercy of God. That he would kindly and graciously accept any good that he had done, and would, for his mercy sake, forgive whatever was amiss in him.

Nehemiah was doing everything he could to cause the LORD to overlook the sin they had committed about the Sabbath. These Levites had been already assigned this duty, when the gates were re-built. They were to treat this as if it were a gate to the temple. The whole city of Jerusalem had fallen away from the type of faithfulness God required while Nehemiah had been away. He was trying to re-establish order in their worship now.

Verses 23-28: The sin of mixed marriages had erupted again (Ezra 9:1-4; 10:44), and the children of these marriages could not speak Hebrew (verse 24): "in the speech of Ashdod". Even one of the younger sons of "Joiada" married a daughter of "Sanballat". So Nehemiah "chased him" away because the priestly line was not to be contaminated by intermarriage (Lev. 21:6-8, 14-15).

Both the priests and the people had married pagans of the land in violation of the Mosaic law

(compare Exodus 34:15-16; Deut. 7:3), the earlier reforms of Ezra (compare Ezra chapters 9 and 10), and their own covenant (compare 10:30). Malachi spoke against this sin (Mal. 2:10-16).

The account of Solomon's fall from greatness was common knowledge. Nehemiah used him to illustrate how far a person can descent by making poor choices. Nehemiah hoped that his forceful confrontation regarding intermarriage would make the people do better that "Solomon" did.

Nehemiah 13:23 "In those days also saw I Jews [that] had married wives of Ashdod, of Ammon, [and] of Moab:"

Ashdod, or Azotus, as it is called in (Acts 8:40), was one of the five cities of the Philistines. Which, though none of the seven nations with whom marriage was forbidden, yet it was very unfit and improper to marry with them (Judges 14:3). This place was a mart of the Arabians, where they sold their goods, to which the Jews might resort, and thereby be ensnared into such marriages. And which with the Ammonites and Moabites were unlawful (Neh. 13:1). "Ashdod": (See note on 4:7).

"Ammon and of Moab": Neighboring countries east of the Jordan whose beginnings were by Lot's incestuous relationship with his two daughters (compare Gen. 19:30-38).

Nehemiah 13:24 "And their children spake half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people."

Which they learned of their mothers, so that it was a mixed language they spoke, partly Jewish and partly Philistine. But some refer this not to their speech, but to the number of their children. That half of them, which Jarchi interprets many of them, spoke in the language of Ashdod, even as many as were most with their mothers, and chiefly brought up by them.

"And could not speak in the Jews' language": Not at all, or so much as to be understood well, which inclines to the last sense.

"But according to the language of each people": Their mothers were of, whether of Ashdod, or of Ammon, or of Moab.

These wives of Ashdod were Philistines. The other two were Ammonites and Moabites. All of these were forbidden for the Jews to marry. Their children were not even speaking Hebrew.

Nehemiah 13:25 "And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, [saying], Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves." Argued with them, faithfully admonished them, and sharply reproved them.

"And cursed them": Assuring them that the curse of God would come upon them, unless they repented. Aben Ezra interprets it of excommunicating them, either with "Cherem" or "Niddui", which were two sorts of excommunication among the Jews. But it is a question whether as yet those were used by them.

"And smote certain of them": Ordered them to be beaten with rods or scourges, as transgressors of the law.

"And plucked off their hair": Or ordered it to be plucked off by the executioner that smote them. Which sort of punishment, as it was painful, it was disgraceful and ignominious (see Isa. 1:6).

"And made them swear by God, saying, ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves": Not intermarry with them. This they had sworn to before (Neh. 10:29).

The cursing had to be of those who had intermarried. Smote them means they were beaten. It seems to be a very cruel punishment to pull their hair out, but that was done also. All of this was to force them to swear they would not intermarry.

Nehemiah 13:26 "Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin."

By marrying strange wives, by whom he was drawn into idolatry (1 Kings 11:3).

"Yet among many nations was there no king like him": As not for grandeur and riches, so not for wisdom, and yet was ensnared by his idolatrous wives.

"Who was beloved of his God": Alluding to his name Jedidiah, which signifies beloved of the Lord (2 Sam. 12:24).

"And God made him king over all Israel": Which was a proof of his love to him, and so he was under the greater obligation to serve him, and him only. And yet his heart, through his wives, was turned after other gods.

"Even him did outlandish women cause to sin": And if so great and wise a man was enticed by them to idolatry, much more may you, and therefore it was very dangerous to marry with them.

(In 1 Kings), there is an extensive study on the sins of Solomon, that were brought on by marrying women who worshipped false gods. The women were called strange women, because they were not Hebrews. It is still a bad thing for those who believe in Christ to marry those who do not. God greatly loved and blessed Solomon, but he sinned greatly because of his wives. Solomon's punishment should have been enough to convince all of them how evil this sin was.

Nehemiah 13:27 "Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives?"

To suffer it to be done, and connive at it, and not punish for it.

"To transgress against our God": His law, his mind, and will.

"In marrying strange wives?" Forbidden by him (Deut. 7:1).

If Nehemiah had not stopped this at this point, it would have become more and more common. This was one of the main reasons God had destroyed Jerusalem before. Nehemiah did not want that to happen again.

Nehemiah 13:28 "And [one] of the sons of Joiada, the son of Eliashib the high priest, [was] son in law to Sanballat the Horonite: therefore I chased him from me."

Even the grandson of the High-Priest (compare 12:10), sinfully married a daughter of Sanballat (see note on 2:10).

This was one of the main problems. The priests were not setting the right kind of example for the people. The grandson of the High Priest had married Sanballat's daughter. Not only was Sanballat a heathen, but he was an enemy of Jerusalem, and especially of Nehemiah. He fought Nehemiah, and tried to keep him from building the wall. Nehemiah actually ran the son of Joiada off to live with Sanballat's daughter and Sanballat.

Verses 29-30: Malachi 2:1-8 recognizes the uncleanness within the priesthood.

Nehemiah 13:29 "Remember them, O my God, because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites."

The priests, and punish them. Because they have defiled the priesthood; by marrying strange wives, and rendering themselves unfit to officiate in it.

"And the covenant of the priesthood, and of the Levites": Made with Levi, Aaron, and Phinehas (see Num. 24:11). Of the corruption of which, complaint is made (Malachi 2:4).

I would have to agree with Nehemiah that a sin was worse for a High Priest to commit, because he should be more aware of God's wishes than the average person. This is true of preachers in our day as well. They should set an example of a holy life before their people.

Nehemiah was asking God not to hold him responsible for what the priests did.

Nehemiah 13:30 "Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business;"

Both people and priests from strange wives, obliging them to put them away, or flee their country.

"And appointing the wards of the priests and the Levites, everyone in his business": To do the work of their office in their courses and turns.

Nehemiah 13:31 "And for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, for good."

"Remember me": Nehemiah prayed this for the third time (compare 13:14, 22), desiring God's blessing on his obedient efforts.

For a fourth and final time, the book records one of Nehemiah's prayers: "Remember me, O my

God". Clearly he did not think that God would forget him; this illustrates how Nehemiah entrusted himself to God. The request "for good" leaves the specifics of blessing in God's hands.

Again, Nehemiah wanted God to remember the good things he had done, and overlook the things that he fell short in. I can truly say that it appeared that Nehemiah desired to please God with all his heart. He had actually established the wood offering for the first time. He also re-established the firstfruits offerings. This was almost a plea from Nehemiah to God to remember only the good he had done. This is probably the cry of all believers as well. Lord, remember the little good I did, and forget my shortcomings.

Nehemiah Chapter 13 Questions

1. What did they read in the audience of the people?
2. What was found written in the book?
3. Why were they forbidden in the congregation?
4. After they heard this read, who did they separate out from Israel?
5. Who was the priest Eliashib allied unto?
6. When had Nehemiah had trouble from Tobiah?
7. What had the priest prepared for him?
8. What had been there before?
9. What did the meat offering symbolize?
10. Where was Nehemiah, when this happened?
11. Tobiah an enemy of whom?
12. What did Nehemiah do about this?
13. Who should have been watching for this type of sin?
14. What had happened to the Levites, while Nehemiah was away?
15. Who did Nehemiah contend with about this?
16. What did all of Judah bring as a tithe?
17. What four people did Nehemiah choose to be treasurers?
18. Why did he choose them?
19. What does Nehemiah ask of God in verse 14?
20. How were some of the people breaking the sabbath?
21. Who brought fish to Jerusalem on the Sabbath?
22. What did Nehemiah do to stop them?
23. After he did this, what did the merchants do?
24. What did Nehemiah threaten to do to them?
25. In verse 23, who had the Jews married?
26. What did Nehemiah do to them?
27. Who did Nehemiah chase out of Jerusalem?
28. Who had set a bad example for the people?
29. What does Nehemiah want God to remember?