NEHEMIAH

The book of Nehemiah, together with the book of Ezra describes the history of the exiled Jews who return from Babylon to Judah, covering the roughly hundred years from 539 till 432 BC.
The Jews had been exiled to Babylon in 586 BC but with the Medo-Persian defeat of Babylon in 539 BC and the permission for peoples to return to their homelands a new chapter begins. In 536 BC a first group of Jews return to Judah under the leadership of Zerubbabel. Nehemiah lists all the returnees (Neh 7), affirming the importance of their obedience to God’s call. They construct the temple on its original site by 516 BC. In 458 BC the scribe Ezra returns with another group of Jews from Babylon to Judah, mostly Levites and priests. Upon arrival Ezra initiates some reforms.
In 444 BC Nehemiah, who is cup-bearer to Artaxerxes, King of Medo-Persia in Susa, hears about the continued vulnerable situation the Jews find themselves in, Jerusalem still has no walls and no gates (Neh 1:1-3). He prays, fasts and obtains permission from the king to rebuild the walls of Jerusalem (Neh 1:4-2:10). Upon arrival he inspects the walls, gets the cooperation of the Jews and launches the building project (Neh 2:11-18). He carefully organizes the limited and highly mixed work force: priests and Levites, rulers and villagers, rich and poor, men and woman, goldsmiths, perfumers, merchants and farmers all work together (Neh 3). They work hard, long hours and with good motivation (Neh 4:6), though there is much rubble to clear (Neh 4:10) and they are spread out on the wall (Neh 4:19).
The leaders of the surrounding areas oppose the wall building, maybe due to old enmity with the Jews or simply because they feel their influence in the area is threatened by Nehemiah and a strengthened Jerusalem (Neh 2:19-20). They first simply despise and ridicule Nehemiah’s efforts, but when the work goes ahead (Neh 4:6), they try to organize a stealth attack (Neh 4:7-8). Nehemiah responds by putting security measure in place: stationing watchmen on the wall, organizing communication by trumpet in case of alarm, arming the workers, keeping the entire work force within the city and not least – praying to God for protection (Neh 4:15-23).
When the opposition leaders realize their plans for attack are known, they try to lure Nehemiah into meeting with them, planning to do him harm (Neh 6:2). Nehemiah repeatedly refuses the invitation to meet, even when they threaten to frame him for rebellion against Medo-Persia (Neh 6:3-9). They also try to taint Nehemiah’s reputation by making him retreat into the temple as a save place (Neh 6:10-14). Nehemiah is prayerful and discerning, taking action as needed but not letting himself be deterred from the work. He is courageous, determined and takes no privileges, which must have been one factor in keeping the workforce motivated.
Besides external threats, internal injustices show up: Many poor Jews have become indebted and even enslaved to richer Jews (Neh 5:1-5). Upon realizing this Nehemiah acts decisively: He calls the rich Jews to account, rebuking them for breaking the Law and making them swear an oath to release debts and slaves (Neh 5:6-13). They obey Nehemiah’s demands, probably not least because Nehemiah is frugal himself, not taking the governor’s allowance, working hard and buying slaves free with his personal money (Neh 5:14-19).
Nehemiah finishes the walls in record time, a mere fifty-two days, which makes even the opponents conclude that God has been involved (Neh 6:15-19). They dedicate the walls in a joyful and elaborate ceremony (Neh 12:27-43), increase the population of the city (Neh 11), and organize the safe-keeping of the gates.
Ezra then leads the Jews in a reading and explanation of the Law, resulting in both repentance and joy. They celebrate the festival of booths and commit themselves to a covenant of keeping the Law. Though reforms keep being necessary (Neh 13), a solid foundation has been laid both practically and spiritually.

The book and the author

The book of Ezra, together with the book of Nehemiah describes the history of the exiled Jews who return from Babylon to Judah, covering the roughly hundred years from 539 till 432 BC. In the Hebrew Scriptures Ezra and Nehemiah is a double volume, called Ezra I and Ezra II. Jewish tradition calls Ezra the author of Ezra, Nehemiah and Chronicles.
But Ezra clearly uses Nehemiah’s records and writings as the basis for this book: much of Nehemiah is written in the ‘I’-form, and descriptions of Nehemiah’s thoughts, feelings and reasons abound (Neh 1:4-11, 2:1-8 etc.). Also there are many similarities of writing style, metaphors and arrangement of material between Ezra and Nehemiah and some of the events in the stories overlap: The lists of returns in Ezr 2 and Neh 7 are updates of each other, Ezr 4:7-23 describes events concerning the walls, Ezra appears in Neh 8-10 etc.
It is therefore likely that Ezra compiled the book of Nehemiah in latest around 432 BC, heavily drawing on Nehemiah’s written records. He writes it as an encouragement for his contemporary Jews in Judah, as well as well as future generations.

Historical Context

The book of Nehemiah, together with the book of Ezra describes the history of the exiled Jews who return from Babylon to Judah, covering the hundred years from 539 till 432 BC.
The Jews had been exiled to Babylon in 586 BC, living there in better conditions than first anticipated. In 539 BC the Medo-Persians defeat and take over the entire Babylonian empire under the leadership of King Cyrus and big changes start happening. Cyrus issues a decree allowing peoples to return to their homelands and rebuild their temples in 538 BC (Ezr 1:2-3). This event fulfills prophecy before the Jews’ very eyes: Isaiah had spoken much earlier of a Cyrus who would accomplish God’s will (Isa 44:28-45:1-6) and Jeremiah had predicted that the exile would only last seventy years (Jer 29:11).
A new chapter begins: In 536 BC a first group of Jews return to Judah under the leadership of Zerubbabel. Nehemiah lists all the returnees (Ezr 7), affirming the importance of their obedience to God’s call. They construct the temple on its original site by 520 BC.
In 458 BC the scribe Ezra returns with another group of Jews from Babylon to Judah, mostly Levites and priests. Upon arrival Ezra initiates some reforms.
The Jews start rebuilding the wall of Jerusalem. Soon opposition arises. A letter is written to king Artaxerxes of Medo-Persia, charging the Jews with attempted sedition and bringing up the issue of Jerusalem’s long history of rebelling against overlords (Ezr 4:7-16). King Artaxerxes has historic archives searched and the history of rebellion is confirmed. He writes a decree prohibiting further work on the walls. This event is not dated, but must have happened some when between 464 and 444 BC. The Jews give up building the wall.

Chapter 1 Conviction and Decision

But in 444 BC there is a new development. Nehemiah, a Jew, is working in a very respected government function as a cup-bearer to Artaxerxes, king of Medo-Persia in Susa. A cup-bearer had to be a person of absolute trustworthiness and good presence. Cup-bearers not only tasted everything before the king ate, but also had constant access to the king and hear much of his dealings with various people.
One day Nehemiah receives news about the Jews that had returned to Judah, that they are in great trouble and shame and that Jerusalem’s walls and gates are broken (Neh 1:3). Nehemiah reacts very strongly: He weeps, mourns, fasts and prays for days (Neh 1:4). Why? Jerusalem had been destroyed long ago, so that was no news. Probably Nehemiah had assumed that the returned Jews were thriving, and maybe that was one reason he had never felt he need to go back himself. But now he realizes that things were not automatically going well, his contribution and effort on behalf of Jerusalem could make a difference. It is probably at this moment that he sees his life in a new light: he realizes that he happens to be positioned just right; his good name and access to the King could really come into play.
He prays desperately and powerfully, identifying with the sins of his people and throwing himself on God’s mercy (Neh 1:5-11). He also thoroughly prepares himself mentally: what he would need to get this job done, permissions, letters of authorization, access to building materials, a position of leadership, etc. (Neh 2:5-8).

Chapter 2 Authorization and Consensus

Nehemiah takes the risk: For the first time he shows a depressed face to king Artaxerxes, hoping that this will provoke a question. The king asks him in a kind manner about his well-being. Nehemiah is afraid, knowing that this is a point of no return. Maybe he is aware that the king earlier issued a prohibition to build the walls.
Nehemiah states the reason for his depression: Jerusalem’s walls are broken. The king asks him what he is requesting. Nehemiah prays and launches into a detailed description of everything he needs to make this work.
God’s hand behind the scene becomes visible: King Artaxerxes grants everything Nehemiah asks for (Neh 2:1-10).
Upon arrival in Jerusalem Nehemiah quietly inspects the walls, and then reveals his plans to the Jewish leaders. When hearing about Artaxerxes’ permission, they all commit to the building of the walls (Neh 2:11-18).

Chapter 3 Hard work and Unity

Nehemiah carefully organizes the limited and highly mixed work force: priests and Levites, rulers and villagers, rich and poor, men and woman, goldsmiths, perfumers, merchants and farmers all work together (Neh 3). They work hard, long hours and with good motivation (Neh 4:6), though there is much rubble to clear (Neh 4:10) and they are spread out on the wall (Neh 4:19). Nehemiah is very much among them, attending to every detail. He is optimizing their labor, their time and motivating them by having everybody build the wall nearest to their home (Neh 3:23 etc).

Chapter 4 and 6 Opposition and Determination

The leaders of the surrounding areas oppose the wall building, Sanballat of Samaria, Tobiah the Ammonite and Geshem the Arab. This may be due to these people’s historic enmity with the Jews over the centuries. Or it may simply be because they as local leaders feel that their power and influence in the area is threatened by Nehemiah and a strengthened Jerusalem (Neh 2:19-20).
For a city to have walls and gates meant to have a measure of authority, strength to prevent an assault and to defend oneself against killing, looting and burning. The population of nearby villages would flee into the city for protection in case of a war or a siege. Walls set boundaries and gave identity and pride. Walls made a distinction between those with right to access and those without. The walls of Jerusalem as the capital and as the site of the temple were of special importance, to prevent the desecration and looting of the temple. The many amazing prophecies made about Jerusalem (for example Mic 4:1-2) further compounded the importance of Jerusalem’s protection and honor. And it is for these reasons also that the opponents so fiercely stand against Nehemiah’s efforts from the very beginning (Neh 2:10).
Sanballat, Tobiah and Geshem first simply despise and ridicule Nehemiah’s efforts. But then the work goes ahead (Neh 4:6), they try to organize a stealth attack (Neh 4:7-8). Nehemiah hears about it and responds by putting security measures in place: stationing watchmen on the wall, organizing communication by trumpet in case of alarm, arming all the workers, keeping the entire work force within the city, always being on the alert (Neh 4:23) and not least – praying to God for protection (Neh 4:15-23).
When the opposing leaders realize their plans for attack are known, they try to lure Nehemiah into meeting with them, planning to do him harm (Neh 6:2). Nehemiah repeatedly refuses the invitation to meet, even when they threaten to frame him for rebellion against Medo-Persia (Neh 6:3-9). They also try to taint Nehemiah’s reputation by making him retreat into the temple as a save place (Neh 6:10-14).
Nehemiah in the midst of all this scheming is prayerful and discerning. He is taking action as needed, not ignoring the real risk involved, but not letting himself or his laborers be deterred from the work for one moment. He is both realistic and careful, yet courageous and confident. He is very much involved, aware of problems and responding to needs arising. He takes no personal privileges, which must have been a major factor in keeping the workforce motivated. Most of all he is unbelievably determined. He is at every moment fully praying and fully working, fully relying on God and fully preparing for eventualities. In our modern age we often see these things as opposites and mutually exclusive, Nehemiah clearly does not.

Chapter 5 Injustice and Redress

Under the strain of hard physical labor and long hours spent on the construction site, not only external threats show up, but also internal injustices. Many poor Jews have become indebted and even enslaved to richer Jews (Neh 5:1-5). The tax payments to Media-Persia are a factor, the number of children, but also the taking of interests on loans by fellow Jews. The situation has become such that many poor have mortgaged all their fields, their goods have been taken in pledge and their children have become slaves.
When Nehemiah realizes this, he acts decisively: He calls the rich Jews to account, rebuking them for breaking the Law and making them swear an oath to immediately release debts and slaves (Neh 5:6-13). Basically Nehemiah implements a ‘Sabbath year’ or even a ‘Year of jubilee’ (see Lev 25), with cancellation of all debts, the ending of bonded labor and the returning of the fields to the original owners. The rich Jews obey Nehemiah’s demands, probably not least because Nehemiah is frugal himself, not taking the governor’s allowance, not acquiring land, but rather working hard and buying slaves free from his personal money (Neh 5:14-19).

Chapter 6, 11, 12 Completion, dedication and population

Nehemiah and the Jews building with him finish the walls in record time, a mere fifty-two days. This awes even the opponents and makes them conclude that God has been involved (Neh 6:15-19).
With the completion of the walls and gates, new issues of management arise: Nehemiah puts trustworthy gate keepers in charge of the gates. They are instructed not to open the gates till ‘the sun is hot’ as Jerusalem is only sparsely populated at this time, actually barely any houses have been built (Neh 7:1-4). Nehemiah also systematically increases the population of the city (Neh 11). Up to this point mostly the leaders had been living in Jerusalem, as well as priests, Levites, temple servants and the descendants of Solomon’s servants. Some people move to Jerusalem of their free will (Neh 11:2), others are determined by lot – every tenth person. Still Jerusalem is not an attractive place to be.
The Jews dedicate the walls in an elaborate ceremony, marching as two companies in opposite direction on the city walls with singing and rejoicing till they meet at the far end (Neh 12:27-43).

Chapter 7 Updated list of the returnees under Zerubbabel

Ezra meticulously lists the leaders of the return, all the numbers of returnees by their families and home towns. The priests and Levites (singers, gatekeepers, temple servants) and Solomon’s servants are mentioned separately. This list of the first return under Zerubbabel is found in Ezr 2. Here in Neh 7 he seems to update the earlier list. There is some variation of numbers, as Jews kept coming and joining.
Though the lists may be boring to read, they are significant. They not only express the need for accurate historical records and efficient administration, they also place importance on the obedience and sacrifice of each individual returnee. Earlier in history a Jew was part of Judah simply by being born there. Now things depend on a personal response to God’s calling. These lists are therefore lists of the willing. Personal choice becomes increasingly important – over against race – as we move toward the New Testament.

Chapter 8 Law reading and Feast of booths

As the Law prescribes, the Jews hold a solemn assembly in the seventh month. They ask Ezra to read the Scriptures to all who can hear with understanding, men, women and children (Neh 8:1-2). They listen to the reading of the Law for hours, with great reverence and attention. Levites make sure the people understand the Law that is read (Neh 8:5-8). People are caught by conviction and cry over understanding the Word of God. Ezra and Nehemiah assure the people that their repentance is pleasing to God, and turn the occasion into a day of feasting and rejoicing ‘For the joy of the Lord is your strength’ (Neh 8:9-12).
They then obey the instruction in the Law and hold the annual feast of booths with great joy, commemorating the time Israel lived in the wilderness (Neh 8:13-18).

Chapter 9 National confession and prayer

Interestingly the joyfulness leads to time of soul-searching and repentance. The repentance causes those who have married idolatrous foreign wives to separate themselves from them (Neh 9:2). This could be the same event as described in Ezr 9-10, or a problem that needed to be addressed repeatedly. Ezra and the Levites then pray a prayer of penitence, recounting Israel’s history of unfaithfulness. They call on God to consider their current hardship and be gracious to them yet again (Neh 9:6-37).

Chapter 10 Covenant to obey the Law

This time of soul-searching also leads to the Jews, men, women and children, re-committing themselves to a covenant of obedience to the Lord. Nehemiah, officials, Levites, priests and leaders sign the covenant on behalf of the people and the document is then sealed and kept as a witness and call for accountability (Neh 9:38-10-27).
They summarize the Law as follows: to not marry idolatrous wives or husbands, to not trade on the Sabbath, to forego crops and release debts in the Sabbath year, to pay a temple tax, to bring wood for sacrifices according to a roster and to bring firstborn, first fruits and the tithe to the temple in order to maintain the Levites (Neh 10:28-39). This is definitely only a collection of some samples from the Law, and not really a cross section of the Law, but it reflects the issues that were most disobeyed at the time (see Neh 9:2, 13:1-3, 4-14, 15-22, 13:23-31).

Chapter 12 List of Priests and Levites

Nehemiah and Ezra’s efforts to reform the priesthood and the Levites and bring elevate the people’s respect for them is also expressed by recording detailed lists of the names of these groups and their leaders.

Chapter 13 Nehemiah’s reforms on returning

Nehemiah has finished his twelve year term as governor and departs to meet King Artaxerxes in 432 BC, probably for a heartfelt reunion (Neh 2:6) and a detailed report (Neh 13:6). He spends some time there and returns to Judah, only to find that in his absence various things he put in place have deteriorated. For a wholehearted and sacrificial leader like him, this must have been a great discouragement. He reacts quite emotionally, showing anger and even beating people (Neh 13:25). One reason he is so frustrated is probably that it is the very same issues that he has dealt with before and that the covenant had been about: mixed-religion marriages (Neh 13:23-27), trading on the Sabbath (Neh 13:15-22) and provision for the Levites (Neh 13:10-14).
In none of these cases does Nehemiah use his power to judge or punish people, but he also makes it unequivocally clear that he will not tolerate breach of law further. Nehemiah is determined, even heroic in his fight against corruption.
He also addresses corruption and nepotism in the priesthood. The high priest Eliashib’s descendants have married into the families of the hostile and foreign Sanballat and Tobiah. These marriages were either pre-dating Ezra and Nehemiah’s reforms (which means that though many Jews put their idolatrous wives away, the high priest’s family did not) or they happened when Nehemiah was away (which means they married idolatrous wives defying the reforms and the covenant).
But high priest Eliashib not only allowed his family remembers to marry or remain married to idolatrous foreigners, he also gives the hostile Ammonite Tobiah a large room in the temple compound that had been used for holy offerings. Nehemiah is furious at this desecration and personally throws Tobiah’s household items out of the room (Neh 13:4-9).
Even with somebody as thorough and as committed as Nehemiah maintaining a high level of motivation, morality and integrity is an up-hill battle. There is a continual need for repentance and revival, and the work of the Holy Spirit in human hearts.>

NEHEMIAH – DETAILED STUDY

BASIC REQUIRED INFORMATION
Who wrote?
• Use of pronoun “I”, “we”, “us”, (for example Ne 1:4, 2:7, 17,19, 4:1, 13:6, 8) in many passages that tell Nehemiah’s story
• Nehemiah’s name means ‘The Lord has comforted’ … and he surely lives up to bringing comfort to the Jews
• Text has detailed descriptions of Nehemiah’s thoughts, mood, feelings > text based on his records, witness, writings
• Jewish Tradition calls Ezra the author of Chronicles, Ezra and Nehemiah. In the Hebrew Scriptures Ezra and Nehemiah are ‘ 1 & 2 Ezra’ or ‘Esdras’.
• There are distinctive parallels between the two books (for example Ez 2 – Ne 7):
◦ similar strong emphasis on temple, priesthood and Levites
◦ great similarity of themes and message (rebuilding temple, wall and the people).
◦ similarity of structure (permission > work > opposition > finishing > reforms)
◦ similarity in inclusion of quotes of documents, letters, detailed lists, …
• Also there many interlinks between the two books:
◦ Nehemiah is a continuation (and some filling in) of Ezra
◦ Ez 2 is a list which clearly ‘known’ and updated by Ne 7, with same structure and very similar numbers.
◦ Cross cutting opposition passages (Ezr 4:6, 7-23 mentions opposition to wall building in the time of Artaxerxes)
◦ Ne 8-10 mentions spiritual reforms, in which Ezra plays a major role
• Maybe Ezra and Nehemiah are co-authors.
• Or (in the light of Jewish tradition): Ezra complies Nehemiah using the journals, records and maybe reports to Artaxerxes by Nehemiah.
• Ne 12:10-11 contains the post-exilic High priestly genealogy (Jeshua till Jaddua, 6 generations). Jeshua is during Zerubbabel, Eliashib during Nehemiah, but another 3 generations are mentioned). Jewish tradition: Jaddua was priest around 400 BC. > This passage is most likely a later edit, possibly by Jaddua himself.

Written to whom?
• The current generation of returnees, reporting & affirming their faith, obedience and contribution to the current history.
• Future Israel, informing about their history, warning of past mistakes, teaching the law of God, challenging them to faith & obedience to God. Remind them of the call of God upon them.
• Maybe King Artaxerxes. Ne 13:6-7 shows Nehemiah going back to Artaxerxes to report. Some verses have a self-defending aspect, or accountability theme, almost like an oath clearing himself (like Ne 5:19, 13:14,22,31). Other have explanations, like Ne 12:23 (an explanation referring to David, I think).

When written?
• Ne 2:1, 5:14 mentions the 20th year of King Artaxerxes reign (444BC) as the time of Nehemiah’s return to Jerusalem as governor (over Judah?) for 12 years. Ne 13:6, says Nehemiah goes back to Susa, presumably to report to Artaxerxes at the end of his term, which is 432 BC.
• How long is Nehemiah away in Susa? No clear time is given, but long enough for things to deteriorate (Sabbath, law, mixed marriages). It is unclear where Ezr is at this time, whether he is present? Old? So as to not prevent this? But he is around to finish the compilation and add Neh 13:
• Upon Nehemiah’s return, he again initiates reforms (Ne 13).
• Ne 12:11 mentions the High priestly genealogy till Jaddua, who is priest about 400 BC. Maybe he later edits Ezra’s text.
• Summary: probably records from 444 to 432 BC, final compilation after 432 BC, editing at 400 BC.

From where written?
• Most probably Jerusalem

Significance?
• Together with Ezra, Nehmiah gives 100 years of the history of the Jews in Judah after the exile, a record of God rebuilding of the nation Israel and fulfilling promises through Isaiah, Jeremiah (70 years, return), assuring them that the remaining promises (Messianic, greater redemption) are on them
• Re-establishing the spiritual center and worship, re-teaching the law, re-newing the covenant and spiritual life, strengthening the people by a protective wall.
• Reforms in Jerusalem set in motion, which become the basis for Judaism till the NT

Main persons
Nehemiah নহিমিয়
• Ne 2:11 describes Nehemiah as cup bearer to the king. The one who tastes first what’s given to king, to prevent poisoning. This is not simply the job of a domestic servant, rather a role of responsibility and trust, given only to people proven loyal, respected by others, people of good presence and communication. A cup bearer is knowledgable in things concerning the king and the empire because of his prolonged presence with the king and constant access.
• Nehemiah is upon his own request made governor (Ne 5:14, 10:1, 12:26, and 8:9) .. over Judah it seems. For if it had been over the whole ‘Province beyond the river’, then he would be far higher in the hiearchy than those opposing him
• Nehemiah is faithful, honest, considered upright, trusted, both by Artaxerxes and the Jews.
• Nehemiah plans ahead (when requesting before the king), careful in how to communicate (inspection of wall), courageous in what God has said.
• Nehemiah is prayerful, repentant, identifying with sin, depending on God for his strength, courage & protection
• Nehemiah is zealous for Israel, committed to God and his laws.
• Nehemiah can appoint others, can delegate responsibility
• Nehemiah prayes a lot, but also works a lot, knows how to do things, does them, stays at it … takes help
• Nehamiah is courageous, undaunted, keeps ‘doing it’, is not easily discouraged or distracted, trusts God
• Nehamiah can be angry, he remonstrates, rebukes, curses, beats and pulls out hair of opponents! (Neh 13:25). His wholeheartedness makes him a formidable foe.

Governors Sanballat, Tobiah, Geshem হোরোণীয় সনবল্লৎ, অম্মোনীয় টোবিয়, আরব গেশম
• leaders of surrounding areas, maybe governors of surrounding “sub-provinces”? Though the word doesn’t occur in describing them. But they have power to do damage. Sanballat the Horonite, Tobiah the Ammonite, Geshem the Arab
• They are threatened by Nehemiah, by the Jews thriving, try to keep Judea down, prevent the rebuilding of the walls.
• They resort to mockery, disdain, threats, attempts to kill, bribes, reputation-kill, roughly in this sequence.

High priest Eliashib ইলীয়াশীব
• Jewish High priest at Nehemiah’s time (Ne 3:1, Ne 13:4).
• He is basically co-operative in building the walls (Ne 3:1) but compromising in spiritual matters (in connection with Tobiah, giving him a room in the temple premises Ne 13:4-9). His grand-son marries the daughter of Sanballat (Ne 4:2, 13:28)
• There is no record of him assisting Ezra, nor teaching the people, nor being an example. He is also not among those Ezra seems to have discipled or used to teach people the law (Ne 8:4, 8:7, 9:4-5).
• He is also not on the list of those who set their seal at the covenant renewal (Ne 10:1-27).

King Artaxerxes of Medo-Persia অর্তক্ষস্ত, বিশ্লম, মিত্রদাৎ, টাবেল, রহূম , শিমশায়
• Ez 4:7-23 recounts the opposition by Bishlam, Mithredath , Tabeel , Rehum and Shishai against the Jews building the
wall (Ne 4:12) by writing a letter to Artaxerxes, reporting the wall building and warning him that Jerusalem is a rebellious city of old (true) and that Jerusalem will cease to pay tax if the walls are completed.
• Artaxerxes searches the archives and indeed finds the rebellious history of Jerusalem (which is true, Hezekiah, Jehoiakim, Zedekiah all rebelled), and orders the wall building to be stopped. The opponents implement that and force the Jews to stop (Ez 4:23).

When does this happen? 464 – 444 BC
• It can’t refer to Nehemiah’s time, for he builds the wall in 52 days (no time for a report to reach Susa, research being made, answer coming back, work stopped, work restarted).
• Also his opponents names are different (Sanballat, Tobiah, Geshem), Nehemiah doesn’t stop the work at all and Artaxerxes himself gave him permission.
• Also Artaxerxes himself is aware of Nehemiah’s plans and favorable, empowering his requests (Ne 2:8).
• Therefore this must refer to an earlier attempt to rebuild the walls, during Artaxerxes earlier years of reign, which is easily possible, since Nehemiah doesn’t make his request till the 20th year of Artaxerxes.
• This would explain why Nehemiah is so nervous to ask for the job of rebuilding (Ne 2:2, 2:4) and why the Jews are convinced to restart the walls only after Nehemiah gives them the report of Artaxerxes permission (Ne 2:18).

Surrounding Nations?
Medo-Persia
• Current king: Artaxerxes I (464 – 424 BC)
• Generally high taxes (due to a luxurious court) causing internal unrest, revolts > need for increased security or military presence, wars to quench the revolts. Example: 461 – 456 BC Egypt revolts. 499 BC Syria’s Megabyses revolts (449 – 445 BC? This insecurity may have been a reason for Artaxerxes to stop the earlier wall building (Ez 4:7-23)
Locally
• Sanballat, the Horonite, North Samaria. His daughter marries grandson of high priest Eliashib (Ne 4:2, 13:28)
• Tobiah, the Ammonite, in the North East. Many Jews are bound to him, praise him, report Nehemiah’s actions to him. He marries daughter of Jew Shecaniah, son of Arah (Ne 6:18) his son Jehohanan marries daughter of Meshullam, son of Berechia
• Geshem, the Arab, in the South East.
• Why are they hostile? > maybe because of past history, Israel was at war with all of them over centuries. At the time of David and Solomon Israel dominated them > fear of a similar situation repeating. Maybe this is just power politics, keeping themselves in power, and all others in dependence on them.
• In Ez 4:15 they call Jerusalem a rebellious city, hurtful, seditious. This is not totally unjustified (Hezekiah, Jehoiakim, Zedekiah), yet that is true for most cities.

Spiritual Life?
• People are repentant and teachable, an attitude of wanting to do right, when confronted by Nehemiah (Neh 5 for extracting interests from the poor). The discovering from reading the law what they have not obeyed and respond (Ne 9:1-2), are willing to do the covenant (Ne 10:1-27).
• But at same time quick to compromise and disobey the renewed covenant that they swore to keep: mixed marriages (Neh 13:23), breaking sabbath law (Neh 13:15-22), abuse of temple premises (Ne 13:4-9). They easily relapse or at least get syncretistic.

Literary category
• entirely prose > literal interpretation

Structure
• historical narrative, partly auto-biographical

Composition
• lists, details, records, quotes of documents.
• free quotes of Scripture (not word by word) reminding of history. For example: references to Jg 2:14 in Ne 9:27 or Jo 21:43-45 in Ne 9:8 or 1 Ki 11:1, 3:13, 2 Ch 1:12 in Ne 13:26.

Main Ideas
• Rebuilding the walls, security and respect of Jerusalem … and rebuilding the people with revival and reforms
• Gods sovereignty in giving favor with Kings and keeping opposition in check
• God’s help in giving confidence, wisdom, the willingness of the people
• Importance of repentance, prayer, obedience to the covenant, the teaching and understanding of God’s law
Main reasons
• To give the future generations of Jews the history of the rebuilding of the walls of Jerusalem & the restoring of them as the covenant people of God
• To challenge & teach the future generations of Jews to fulfill their calling, to know the law and to uncompromisingly obey the covenant
• To report to Artaxerxes about wall building, governorship, achievements, opposition … to witness about God to him.

NEHEMIAH TEXT

Chapter 1 Nehemiah responds to the report
• Ne 1:11 Nehemiah is cup bearer to the king. The one who tastes first what’s given to king, to prevent poisoning.
• This is not simply the job of a domestic servant, rather a role of responsibility & trust, given only to people proven loyal, respected by others, knowledgeable in palace matters, knowing people, must be of good presence & communication, able to converse and advise if asked, a person of great influence, a person with access to the king.
• For Nehemiah to hold such important position in the palace speaks well of his character and ability.
• Nehemiah as a Jews has an important position in the Med-Persian royal court, like Daniel, Shadrach, Meshach and Abed-Nego (some generations earlier) and Esther & Mordecai (one gneration earlier).
• This shows that the Medo-Persians were in a sense liberal, and that many Jews in exile were not doing badly, though Nehemiah refers to the returned Jews in Ne 1:2 as ‘those who had esaped he captivity’. Yet he could have but didn’t.
• Why does Nehemiah act so strongly and emotionally to the news of his brother Hanani and others about the state of Jerusalem? In a sense none of this is really news. The walls and gates have been down since 586 BC (about 140 years) and the permission to go is from 538 BC (about 92 years). Up to now it doesn’t seem Nehemiah felt strongly about going.
• Maybe it is that ‘the Jews are in great trouble and shame’ (Ne 1:3) that startled Nehemiah. Maybe he thought things are going well, he was pleased at that but felt no need to involve, felts this is not requiring his contribution, now he understands that this is not so.
• It does speak for Nehemiah that he doesn’t leave for Jerusalem when – in the sense – the hype is highest, he goes when he knows that they are not doing well, that the promised doesn’t seems as attractive as it should.
• This should motivate the returnees of the current and later generations, to respond in the same way: make their contribution with faith and perseverance, even when things don’t look that glorious.
• Application: Joining when things don’t look great, making a contribution, understanding that it also takes my contribution, joining the idealist cause when it doesn’t look too idealistic.
• Maybe we sign up when we realize my contribution is indeed needed. Or when we realize, unbeknownst to us, God has carefully and strategically positioned us. It also later shows that Nehemiah is indeed the man for the job, God seems to have been building us up over years for ‘such a time as this’.
• Nehemiah was doing well in many ways, but this is a wake-up call still.
• And it takes choosing against security, known circumstances, against ‘the good, secure job’, against appearances (it’s not going well with the Jews), in response to conviction … to get on with God’s calling.

Significance of walls and gates … and Jerusalem
• Cities (not villages) had walls of protection, to keep attackers, looters, criminals out. In war times villagers would abandon their fields and villages and flee to the nearest city (Jg 5:6-7). Without walls and gates, the city was vulnerable, open to attacks, to looting, to wilfull behavior, to shame, to ridicule.
• Nehemiah (and his brother Hanani) pick up on this shame aspect: ‘they are in great trouble and shame; the wall of Jerusalem is broken down, and its gates have been destroyed by fire.’ Ne 1:3
• Walls set boundaries and thereby give identity to a city or nation and its people, who is in and who is out. Who has the right to be in or not.
• Gates were ‘where all roads meet’, the place of decision making, of legal transactions, of business, of news, of meetings, of conversations.
• Gates were typically the first object in an enenmy attack: to possess the gate meant to possess the city.
• Gates and gate keepers were important and had to have integrity. In Ne 7:3 Nehemiah gives instructions about the gates and opening hours.
• Jerusalem from the time of David and Solomon’s temple onward was the ultimate symbol of Israel’s national and religious identity. It is where ‘God has chosen as a dwelling place for his name’.
• To rebuild its walls and gates was to restore the identity of Israel as a nation, a chosen people carrying forth God’s purpose. Prophecies like Mi 4:1-2 compounded the importance of Jerusalem.
• For Nehemiah to build the walls is – besides Cyrus’ decree, the return, the temple rebuilding and worship restarting – a powerful sign that God is with the Jews, faithfully fulfilling his promises – God’s calling, favor and purpose now rests with them … closure of the past, moving forward in obedience, staying on his path
• God is revealed as the the great Restorer, Remover of shame, Life-giver anew, the Alpha, the new beginning, gracious and faithful and powerful.
• Shame removed … life doesn’t have to remain shameful, in ruin, disgraceful. There is always a new beginning with God – his steadfast love is new every morning – lives can be healed and restored – when we repent and return to God.
• There is false shame (wrong evaluations people put on us), shame for things we couldn’t and can’t do anything about (like looks, birth, gender, nationality, disability, …). Baseline: anything you can’t do anything about you shouldn’t accept shame for. Solution: accept and speak out God’s truth instead. To believe God’s word makes false shame fall off.
• There is true shame for things we did wrong, even very wrong. That shame you cannot and should not try to avoid, ignore or deny. Solution: accept or embrace shame > we pass through it and come out at the other end.. It does require repentance, but the is always hope, the door is always open. C.S.Lewis ‘shame scalds but if you drink it, you will find it a nourishing drought’.

Repeated theme Nehemiah praying
• In the law thre is very little mandatory prayer. Prayer was associated with sacrifices (De 21:1-9) as expiation of guilt (De
26:1-11) or for thank offerings for past mercies.
• Some say that since access of the individual to God was by mediation or intercession of a priest (De 21:3) or prophet, prayer was more revered and solemn as compared to the NT.
• Yet on the other hand there we find all the patriarchs praying, godly individuals were praying all along (Hannah).
• Then there are the Psalms, where (mostly) lay people poured out their hearts to God (David is lay, Asaph, sons of Korah are Levites).
• During exile – with temple, sacrifices, pilgrimage to Jerusalem no longer possible – a new focus on prayer seems to have started. Maybe the absence of the official forms of worship people were encouraged in more personal forms of worship – and the exile situtation may have encouraged the Jews to seek God more earnestly than before.
• Ezra prays (Ez 9:6-15, Ne 9:5-38), Nehemiah prays (Ne 1:5-11), Daniel prays (Da 9:4-19).
Neh 1:4-5 Nehemiah ‘sat down and wept, an mourned for days, fasting and praying before the God of heaven’ (Ne 1:4). He identifies strongly and emotionally. Many do, but they don’t end up acting on it. Nehemiah does. He recognizes this as God speaking, and takes that with utmost importance, evidenced in weeping, fasting and praying. His prayer is an amazing example to all who want to learn & deepen in intercession:
Ne 1:6 acknowledging God, remembering & praising his character, faithfulness, love, his covenant keeping
Ne 1:6-7 confessing sin, identifying with the sin of Israel (I and my family have sinned).
Ne 1:8-10 recalling Scripture, quoting it to God 🙂 … what Scripture really? Couldn’t find one accurate match, similar is De 30:1-5 (closest match), 1 Ki 8:47-50, Le 26:40-45
Ne 1:11 specific request for favor in the next step he will take: request King Artaxerxes. During this prayer time he went on to specific planning & concrete steps. He seems to now see his position as cupbearer in a new light, as a platform God has already given him to act from.
Ne 2:4, 4:4, 5:19, 6:9,14, 9:5, 13:14, 22, 29, 31 Nehemiah will keep praying throughout the book.
Encouragement and challenge to the first hearers and readers to respond to God with importance, in prayer and action to all circumstances. Same to us.

Chapter 2 Permission, wall inspection & decision to build
Request to King Artaxerxes
Ne 2:2 Nehemiah is for the first time displaying privat emotion (grief) in the presence of the King, surely in the hope to provoke a question.
When the plan succeeds, the king asks him – and asks him nicely, showing that he worries about his workers – he is ‘very much afraid’. It is the point of no return, he has started something. Also he may be aware of the earlier negative decree by Artaxerxes (Ez 4:17-23).
Ne 2:3 He confesses grief over the state of his ancestors’ city: ‘city lies waste, gates destroyed by fire’
Ne 2:4 The King knows this is not just a fluke, but a planful thing and asks straight: ‘what do you request?’. Nehemiah prays a quick prayer to heave before launching into his plan:
Ne 2:5 He requests to rebuild Jerusalem. He knows what he is asking for. He is the answer to his own prayer.
Ne 2:6 references the queen sitting by Artaxerxes, which is interesting. Some think this is actually Esther (wife of father Ahasuerus, though). Maybe. It is likely that the pro-Jewish stand here has to do with Esther and Mordecai’s influence around 473 BC, some 29 years earlier.
‘How long will you be gone?’ The questions may indicate that Nehemiah’s services are liked, the king wants him back.
Ne 2:7-8 This shows his preparation and forethought for this audience:He asks for letters to the governors of the province beyond the River (for passage), to the keeper of the forests (for wood delivery). Maybe he does this because of his knowledge of earlier opposition.
Ne 2:9 God’s hand is visible: The king grants Nehemiah’s request in full.
This shows the readers work ethics as well as how to behave under foreign power. Careful preparation, real thought work done. We so often approach donors, but have no clear goals, no realistic assessment, no concrete plan, no accountabilities in place, and then we are surprised people don’t want to finance us!

Secret wall inspection
Ne 2:11-16 Why? Nehemiah is well aware of the contentious nature of his plan. He is careful to get the facts first, a realistic assessment of what this will mean, calculating, planning, so he can have a thought-through proposal. Once set to work, he will have it accomplished in 52 days (Ne 6:15), which speaks of very strategic thinking and planning.

Proposal to the Jews, priests, nobles, officials, workers
Ne 2:17 Nehemiah lays his cards open: ‘Come, let us rebuild the wall of Jerusalem, so that we may no longer suffer disgrace.’
Ne 2:18 Nehemiah tells them of God’s hand in his favor with King Artaxerxes. This probably weighs heavily with them because the thwarted attempt in Ez 4:17-23 is surely not forgotten. The Jews respond ‘Let us start building!’
Ne 2:19 The opposition gets news very quickly (later possible links will show up): Sanballat the Horonite, Tobiah the Ammonite and Geshem the Arab. Their initial opposition is mocking, ridicule and threat ‘Are you rebelling against the king?’

Chapter 3 Organization of the work
• Ne 3 is basically a list of people, groupls of people, families, who are building the walls & gates.
• Many names are given, again giving value to the choice, work and contribution of each one, as before in the lists of returnees.
• This would be a source of inspiration and pride to the later generation Jews who see their grandparents names appear in the list. It would challenge them to follow in their footstep and embrace God’s will for their lives.
• Remembrance of people who have done well in God, like Christian leader’s biographies, missionary stories etc.

• High priest Eliashib & priests
• men of Jericho
• sons of Hassenaah
• Meremoth
• Zadok, son of Baana
• men of Tekoa, but their nobles won’t put their sholuders to the work (Ne 1:5)
• Joiada & Meshullam
• Melatiah, Jadon & men of Gibeon & Mizpah
• Goldsmith Uzziel
• Perfumer Harmaniah
• Rephaiah, ruler of half the district of Jerusalem
• Jedaiah repairs opposite his house
• Hattush
• Malchijah & Hasshub
• Shallum, ruler of half the distric of Jerusalem, with daughters (Ne 2:12)
• Hamun & inhabitants of Zanoah
• Malchija, ruler of the district of Beth-haccherem
• Shallum, ruler of the district of Mizpah
• Nehemiah, ruler of half the district of Beth-zur
• Levites: Rehum, Hashabiah, ruler of half the district of Keilah, Binnui, ruler of the half district of Keilah, Ezer, ruler of Mizpah, Baruch, Meremoth,
• Priests
• Benjamin & Hasshub made repairs opposite their house
• Azariah repairs beside his own house
• Binnui
• Palal
• Pedaiah and the temple servants living on Ophel
• Tekoites
• Priests, each one opposite his own house
• Zadok, son of Immer, opposite his own house
• Shemaiah, keeper of the East Gate
• Hananiah and Hamun
• Meshullam, son of Berechiah repairs opposite his living quarters
• Goldsmith Malchijah
• Goldsmiths and merchants

Some interesting things to notice
• There are interesting groupings: Tekoa nobles don’t work, but Tekoa people take two stretches of repairs. Tekoa nobles don’t work but many rulers are mentioned joining the task force.
• Nehemiah optimizes time, strength and motivation by having people repair just where they live.
• Goldsmiths, perfumers and merchants were not exactly masons, but they put themselves to work anyway. This is an abolishing of work classes, of strata, everybody grabs the shovel. There is no high and low work.
• Shallum works with his daughters 🙂
• Priests and Levites are involved

Chapter 4 Rebuilding amid opposition

Ezra 4:6-23 Commander Rehum, scribe Shimshai King Artaxerxes 464-444 BC
• They write on behalf of all their associates, judges, governors, officials, the Persians, Babylonians, the men of Susa, and the rest of the nations whom Assyrian King Osnappar / Ashurbanipal (668-633 BC) deported and settled in cities of Samaria. 2 Ki 17:6, 17:24-41, 18:11 describes this deportation and mixing strategy of Assyria.
• They write a letter of warning or complaint about rebuilding the city walls of Jerusalem.
• They write in Aramaic, the diplomatic language of the day.
• Contrast of the letters of complaints during temple building and this pre-Nehemiah wall building, a very different wind:

Temple Rebuilding (Zerubbabel)
City / wall rebuilding before Nehemiah
Ez 5:9 we asked, spoke to them
Ez 4:9-10 Big group – more strength
Ez 5:10 We asked names …for your info
Ez 4:12-13 “be it known to the king” send and inform
Ez 5:11 this was their reply
Ez 4:14 Because we eat salt of palace
Ez 5:17 Therefore, if seem good to the king search be made whether a decree was issued
Ez 4:15 Search your records – you will learn, this city is rebellious

Ez 4:16 If city is rebuilt – you will have no possession

Ne 4:1-6 Sanballat, Tobiah 444 BC
Ne 4:1-3 Sanballat is angry and greatly enraged. He mocks the Jews by calling them feeble, reviving burnt stones out of the rubbish. Tobiah by ‘a fox would break it down’. Ridicule, disdain, unbelief, not taking serious. Some of this is realistic, too: the amounts of debris hambes the work, to not clear it all away will prevent a serious wall from being built.
Ne 4:4-5 Nehemiah responds by an imprecatory prayer and by continuing work. Keep praying. Keep working.

Ne 4:7-23 Arabs, Ammonites, Ashdodites 444 BC
Ne 4:7-8 Angry at gaps closing > plot to bring up an army to fight against Jerusalem and bring confusion.
Ne 4:9 Nehemiah responds by corporate prayer and by setting a guard day and night.
Ne 4:10-14 further plot to bring up an army
Ne 4:12-14 Nehemiah responds by stationing armed people especially in the lower portions. Nehemiah encourages the peopl to fight by reminding them of the greatness of God.
Ne 4:15 When the enemies hear that their plot is known, they get discouraged
Ne 4:16-20 Nehemiah makes everybody carry weapons at all times, puts a trumpte communication system in place
Ne 4:21 He makes half the workers guards but long working hours
Ne 4:22 Nehemiah instructs the workers to sleep inside Jerusalem to be a presence and guard by night.
Ne 4:23 Nehemiah, his brothers, men of the guard stay out there with the people (not taking off clothes, weapons)
• Nehemiah does rely on God, but also does what is reasonably doable: dependence on God and wisdom.
• Nehemiah does respond to the hostile information (because it is real, not unnecessary risks), but doesn’t let it stop him. He allows work to be slowed but not abandoned. Balance of realism (risks) and idealism (goal).
• Nehemiah doesn’t let Israel be discouraged, he doesn’t stop the work, rather he motivates, intensifies, maximizes.
• Most of the attacks use in this chapter, is through the use of words (ridicule, mockery, threats, confusion). Words are very much hurtful and can be very powerful, even more than physical attacks.
• Application: very careful with words! Do I use my words to speak truth? Exhort? Encourage? Pray? Affirm? Praise?

Chapter 5 Dealing with internal problems
Probably with the increased pressure on people (wall building besides normal bread winning) internal problems and injustices surface.
Ne 5:1-5 the poor Jews being oppressed by their rich fellow-Jews. The specific complaints are:
• Those with many children were in particular need of life essentials.
• Because of a famine (earlier?) some have already pledged their ancestral belongings (fields, vineyards, houses) and now don’t have income from there.
• Some had to borrow money to pay the king’s tax, putting their fields & vineyards as collateral, even forcing their children to be slaves (sold as slaves? To Israelites?), some daughters in this situation have been sexually used.
Ne 5:6 Nehemiah is very angry, but keeps a cool head and thinks things over (Ne 5:6, Ne XXX). This is a repeated theme in Nehemiah: a new information, an emotional response, prayer and thinking it over , then carefully set action. Contrast: in Neh 13:25 he wil be very angry and pulling people’s hair out! Why different? Maybe because it is a repeat?
Then he charges the rich Jews: taking of interests of fellow Jews. It seems the rich Jews lent money to the poor, but are exacting interest, taking land and children for guarantee and security. The poor having already pleged their fields and (presumably still unable to pay) are desperate enough to force their children to be slaves.

This breaks the Law of Moses
Le 25:35-40 Do not take interest on loans for the poor, do not make a profit from them
De 23:19-20 Do not take interest from any fellow Israelite (rich or poor, business or destitute) ?
De 15:12-18 Option not of slavery but of bonded labor with provision and gracious release
De 24:10-13 no life-essentials can be taken in pledge, dignity of the borrower has to be maintained
Lev 23, De 15 Nehemiah basically enforces a sabbath year (cancellation of debts, release of bonded labor) and a year of Jubilee (land given back to original owners).

Nehemiah’s behavior in contrast
Ne 5:8 Also Nehamiah had already bought back (as far as possible) Jews who had become slaves to other peoples, but now the rich are selling off their own kin (fellow Jews) and Nehemiah has to buy them back.
Ne 5:10 Nehemiah also already is lending money & grain to the poor without interest.
Ne 1:11,5:9,5:15 Nehemiah is motivated by the fear of God (though not being guided by the fear of enemies.
Ne 5:9 Nehemiah charges them with breaking he law and not acting in the fear of God
Ne 5:11 Nehemiah challenges them to give back this day their fields, vineyards, houses, and the interest on money, grain, wine and oil.
Ne 5:12-13 The rich Jews agree to restore property and ask nothing more. Nehemiah has them take an oath.

Nehemiah’s financial integrity in contrast
Ne 5:14-15 Nehemiah has a right to a governor’s allowance, but he and his brothers do not fully claim that allowance. In contrast earlier governors (and their servants) had taken that and exacted additonal food, wine, money, laying heavy burdens on people
Ne 5:16 Nehemiah and his servants devote themselves fully to the wall building, stay there, do not acquire land.
Ne 5:17-18 Even with heavy continual hospitality (150 Jews, officials, foreign guests at his table) he doesn’t take full allowance
Ne 5:19 Nehemiah calls on God as witness and to remember what he did, a form of oath or prayer.
• To current and later generations of Israel this would be a reminder to live up to their calling, to obey the law fully, to be a ‘different society’, an attractive model to others, not ‘more of the same’.
• Nehemiah’s example of integrity and accountability would also disciple later leaders of the Jews, how to be very godly even when cooperating with the overlordship.
• Nehemiah can only address issues with the authority and strength he does, because he is above doubt himself in his use of money and power. Nehemiah acts in the opposite spirit: his generosity against their greed.
• Nehemiah is angry, but gets control of his feelings and thoughts to be able to give wise leadership in a sticky situation, things backfiring now will hurt and discourage the poor even more
• Nehemiah knows the law, he doesn’t ask what is popular opinion? Or what is acceptable? Or what is safe? But he asks, what is right?
• Nehmiah is direct in dealing this the rich, telling them their actions are not good, not according to the fear of God and only bring on the taunts of the enemy. He calls on their loyalty to their ‘own people’. He brings the greater perspective of God’s redemption of his people – and in contrast their selfishness that is bringing on slavery again.
• Leadership lessons?
• expect problems to arise among people
• confront the problem courageously. If a problem is ignored will go underground, grow deeper roots, and bear bitter fruits
• Be sure that our own integrity is intact. That we walk in the fear of God > otherwise no authority
• Depend on wisdom of God not the intellectual counsel of the world. Allow him to work things out.

Chapter 6 More opposition but completion of wall
More opposition
Ne 6:1-4 Sanballat, Tobiah, Geshem hear that no gaps left in the wall (things are going forward!) > they ask Nehemiah to meet them in the plain of Ono. Nehemiah percieves that this is a scheme to harm him, possibly attack, ambush or incarcerate him.
He responds by saying he is busy with something more important: the wall.
They repeat this 4x, this is threatening in itself. Nehemiah sends the same answer 4x, he is undeterred.
Ne 6:5-9 Open letter saying that Nehemiah intends to rebel against Medo-Persia and to have hired prophets to proclaim him king, threatening of spreading this message. Sending an open letter was an insult, especially to a governor level person. At that time letters were carefully put in silken bags and sealed. They openly attack and slander Nehemiah’s motives.
Nehemiah responds by sending word: none of this is true. And by calling on God to strengthen his hands.
Ne 6:10 Nehemiah visits Shemaiah who suggests meeting in the temple, closing the doors because of an assassination plot on Nehemiah this night.
Again the message is fear and backing off. This time the strategy is to use religious (?) people, whom Nehemiah would trust, and the temple, that is close to Nehemiah’s heart. The temptation is to protect himself, to hide, revealing fear and unbelief and a elitist behavior.
Ne 6:11 Nehemiah shows no fear, but strong trust in God. He is no priests, going into the temple is wrong. Also the people who are attacking do not respect the temple, so the temple won’t protect him. It seems he first reacts right, and then further discerns the trap: ‘Should a man like me run away? Would a man like me go into the temple to save his life? I will not go in! Then I perceived … God had not sent them … he was hired for this purpose, to intimidate me and make me sin by acting in this way, and so they could give me a bad name..’
Are they trying to create an Uzziah like situation (2 Chr 26), with Nehemiah trans-gressing into the holy place? Or just have him hide, taking privigedge, being away from the people?
How does he discern? By God’s grace. By an innate aversion to be treated differently (why should he have protection when the other workers don’t?). By understanding a pattern: all attacks so far were attempts to scare and attempts to make him drop the work, this one also: by hiding in the temple he will be withdrawn from the work and from the people, both detrimental. He then is open to the charge of separating himself, of unbelief in God’s power to deliver, which he has preached to the people (Ne 4:14). Yet still: he does have great trust in God and great courage for the risk is real!
Again the theme of ‘no special protection, no special accommodation, no special treatement’. How powerful it is if a leader foregoes these! Principle of representation (De 1:13), Jehophaphat (2 Ch 19).
Ne 6:14 Again Nehemiah calls on God as witness and prays an imprecatory prayer against Sanballat, Tobiah, the prophetess Noadiah & other prophets who try to make him afraid. This shows false prophetic opposition, too, surely a very discouraging thing for Nehemiah, and a confusing thing for people. During Nehemiah there is no prophet of God, Malachi will start a bit later.
These were personal attacks on Nehemiah, attempts to threaten, to discourage, to destroy him character and reputation.
First hearers (the Jews contemporary to Nehemiah) would have asked: Why all these oppositions, when we are doing God’s work? Didn’t God tell us to return and rebuilt? Did we hear him wrong?
• Application: We need to know that are calling and mission is from God, trust him that he will accomplish his purposes, fulfill his promises. We need to expect difficulties even when doing the very things God as of you, and not be put off when they come. We need to see it as opportunities for growth, for faith and perseverance to be tested.
• I love how Nehemiah, whatever is thrown at him, refuses to be discouraged, or at least refuses to drop the work. He is doggedly on it, persevering, not guided by emotions. We today would have long said ‘God must not be in it’, ‘God is not blessing it’ but he holds on to the original word … an eventually succeeds!
• Combination of very realistic thinking (he is not naive, realizes the threats, the reasons, the deception) and very idealist thinking (holding on to the goal, trusting in God. A combination that is hard to hold!
• Example: Lord of the Rings: the total outcome is totally dependent on every character’s faithfulness, though every one when being faithful thinks ‘it probably doesn’t make a difference anyway’.
• Example: William Carey, when completing the translation of the Bible, his print workshop with all originals burns down. What does he do? He starts over.
• Discouragement is forever our number one enemy. Do not give in to it. Or at least do not stop obeying.

Ne 6:15-19, Ne 7:1-4 The wall completed & guards set
Ne 6:15 The wall is completed in the record time of 52 days! Rightly this is amazing. Probably also a special grace of God to shorten the duration of this great pressure on the people.
Ne 6:16 And rightly is it a message to the opponents ‘all the nations were afraid and fell greatly in their own esteem; for they perceived that this work had been accomplished with the help of our God.’
Once you accomplish something, everything is willing to clap, but it takes faith to do or support something before then.
Ne 7:1-4 Now that the wall stands, management issues arise: Nehemiah puts opening hours in place, makes sure guards are present at the gates and also along the walls. Guard keepers must be trusted people, in charge of safety, and not corruption prone.
A building task is huge, but good maintenance is equally important.
Ne 7:2 Nehemiah hands over leadership to his brother Hanani and Hananiah, the commander of the citadel, a man who ‘feared God more than many’. Why this? Is he going back to Susa to report? Does he go to undo the damage of the ‘Nehemiah declares himself king’ gossip? Is he seeing his role as one of a special project, not so much an ongoing function?

Ne 6:5-73 List of the returnees
Ne 6:5 Nehemiah gets new guidance ‘God put it into my mind to assumble the nobles and the officials and the people to be enrolled by genealogy’. It seems his heart and mind is always towards God, always thinking of how to develop and support the returnees in various ways. It also seems with one big project completed, he can think new thoughts.
Ne 6:6 He finds ‘the book of the genealogy of those who were the first to come back’, this is presumably the same record as found in Ezra 2.
Ne 6:7-73 It seems then that the following list is an update or correction of that list. Or at least Nehemiah doesn’t do a ‘current list’.

Leaders of the 1st return Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah
Israel 1st return Ez 2:1-70 Ne 7:5-73 Ez 8:1-14 (2nd return)
Parosh descendants 2172 2172 150 males 0
Shephatiah descendants 372 372 80 males 0
Arah descendants 775 652 -123
Pahath-moab, Jeshua & Joab descendants 2812 2818 200 males +6
Elam descendants 1254 1254 300 males 0
Zattu descendants 945 945 70 males 0
Zaccai descendants 760 760 0
Bani descendants 642 648 160 males +6
Bebai descendants 623 628 28 males +5
Azgad descendants 1222 2322 110 males +1100
Adonikam descendants 666 667 60 males +1
Bigvai descendants 2056 2067 20 males +11
Adin descendants 454 655 50 males +101
Ater, Hezekiah descendants 98 98 0
Bezai descendants 323 324 +1
Jorah descendants 112 124 +12
Hashum, Hariph together descendants 223 +217
Hashum descendants 328
Hariph descendants 112
Gibbar, Gibeon descendants 95 95 0
Bethlehem 123 188 together with Netophah +11
Netophah 56
Anathot h 128 128 0
Azmaveth, Beth-Armaveth descendants 42 42 0
Kriatherim / Kiriathe Jearim, Chephirah, Beeroth 743 743 0
Ramah, Geba 621 621 0
Michmas 122 122 0
Bethel, Ai 223 123 -100
Nebo 52 52 0
Magbish 156 no mention
Elam 1254 1254 0
Harim 320 320 0
Lod, Hadid, Ono 725 721
Jericho 345 345 0
Senaah 3630 3930 +300
Joab, Obaidah son of Jehiel 218 males

Levites Jeshua, Admiel, Hodaviah 74 74 0
Priests Jeshua, Jedaiah no mention 973
Immer no mention 1052
Pashur no mention 1247
Harim no mention 1017
Singers Asaph descendants 128 148 +20
Gatekeepers
Shallum desc, of Ater, Taimon, Akkub, Hdita, Shobai 139 138 -1

Temple servants descendants of Ziba, Hasupha, Tabbaoth, Keros, Siaha, Padon, Lebanah, Hagabah, Akkub, Hagab, Shamlai, Hanan, Giddel, Gahar, Reaiah, Rezin, neksoda, Gazzam, Uzza, Paseah, Besia, Asnah, Meunim, Nephisim, Bakbuk, Hakupha, Harthur, Baluth, Mehida, Harsha, Barkos, Sisera, Temah, Neziah, Hatipha
Solomon’s servants
Sotai, Hassophereth, Peruda, Jaalah, Darkon, Giddel, Shephatiah, Hattil, Pocheret-Hazzebaim, Ami
392 392 0

from Tel-melah, Tel-harsha, Chrub, Addan, Immer, desendants of Daiaiah, Tobiah, Nekoda, – couldn’t prove Jewishness
652 642
priests > descendants of Habaiah, Hakkoz, Barizllai > no record found, excluded from eathing most holy food until decision by Urim & Thummim

whole assembly 42360 42360
slaves 7337 7337
male and female singers no mention 200

Significance of these lists
• There is a focus on the individual and their choice (though certainly also clan or settlement wise). It’s a list of the willing, the risk takers. Everybody’s response and contribution counts
• OT > NT … up to now an Israelite ‘was just part of Israel’, not a Israelite has to almost choose to be part of it.
• These are the people – with all their weaknesses – God will rest his future plan on
• To first readers these would be encouraging lists, finding their immediate and further removed ancestors mentioned > challenge & encouragement to live up to the calling.
• The importance of follow-up, of genealogies, of records, of history, of me and my decisions within history.
• This is a list of people whose faith and courage made things happen. They laid down their lives, risked everything to obey God and restore the Jewish nation > God wants to show them off, they deserve the recognition. They are the pioneers of faith who trusted God.
• God keeps accounts of his servants, every courage and faithfulness won’t go unnoticed by God > encouragement.

Why the variations of these lists?
• Clearly the two lists ‘know each other’, one is based of the other, but there are also significant variation in numbers, but
also in sequence and way of putting things together.
• Probably one is an update on the other, a verification of numbers.
• Variations are easy to explain: people may have travelled but arrived late, been sick, been forced to delay on the road, been absent for various reasons at the counting. Also some numbers are according to villages, some numbers according to families & kindreds, some according to professions, it would be easy for people to get counted twice, say a Levite gatekeeper from Bethlehem.
• What do we learn from boring lists?
• The importance of administration, of paper work, of record keeping, of historical records, accuracy, mathematics, …
• Administration is like cleaning: if it’s well done nobody notices, if it’s not well done, it gets really annoying. Never look down on these jobs. No ministry runs successfully without a degree of organizedness. I have seen very gifted and able ministers cutting short their potential and offending people by not bein organized. This doesn’t have to be your favorite, but you need to know its value. Also: staff your weekness!
• The importance of every individual’s life, decision, conviction, obedience

Chapter 8 Reading of the Law and Feast of booths
Reading of the Law
Ne 7:73b/8:1 Time element 7th month > all Israel gathered in Jerusalem. This is one of the 3 pilgrimages to Jerusalem.
According to the law 1st day: Feast of Trumpets (new civil year started, release of debts if sabbath year ? 10th day Day of Atonement (forgiveness before God), 15th – 21st day Feasts of Booths (remembering the wilderness years, God’s faithfulness to provide manna, rejoicing in God’s presence). See Lev 23.
De 31:10 stipulates that the 7 yearly reading of the Law is during the festival of booths. Maybe this is a 7th year? Maybe they are just willling and motivated (the reading here starts on the 1st day it seems, not 15th day)?
Ne 8:1 It’s the people who tell the priest Ezra to bring out the book of the law to read it, yet there is preparation made: a wooden platform (Neh 8:4). Did the people request this at the end of the wall building?
Ne 8:2 As in De 31:10 it’s men, women and children ‘all who could hear with understanding’.
Ne 8:3 Reading from early morning until midday (some 5+ hours or so), people are attentive … the willingness reflected in their attention and the length of the listening.
Ne 8:5-6 Their attitude is one of respect and reverence (the people stand up when Ezra opens the law scroll). Ezra blesses God, all say “Amen. Amen.”
Ne 8:7-8 Levites (names mentioned) mingle with the people and help them understand the law ‘so they read from the book from the law of God, with interpretation. They gave the sense, so that the people understood the reading.’
• Public reading & hearing of Scripture is not a brownie point (swab) winning religious exercise. Unless people understand the meaning, the job is not accomplished. Reading must lead to understanding > which must lead to action.
• Example: Clinic staff asking Rev. Simon Sarkar about the Carey version being better than the Shadharon.
Ne 8:9 Nehemiah as governor doesn’t lead the reading, but he is present, giving importance and encouragement, the true role of the political leadership (as David did).
Ne 8:9 The people weep when they hear the law, because they understood, and probably because they realized how good this is, and how little it is followed.
Ne 8:10-11 ‘This day is holy to the Lord, do not mourn or weep’ … rather ‘eat the fat and drink sweet wine and send portions to those for whom nothing is prepared, for this day I holy to our LORD, and do not be grieved.’ It is noteworthy that Ezra, the Levites and Nehemiah here lead contrition on to joy and celebration. Usually spiritual leadership does the opposite!?. Why? Probably because already the law has accomplished its purpose > people are willing, attentive, repentant. That is it. That is enough.
Ne 8:12 The repentance turns into great rejoicing. Repentance brings humility, unity, togetherness, new freedom
Ne 8:12 ‘great rejoicing, because they had understood the words that were declared to them’. Understanding the word results in joy over the word. Still today.

Festival of Booths
Ne 8:13 The revival continues: on the 2nd day again ‘all the people, with the priests and the Levites came together to the scribe Ezra in order to study the wrolds of the law.’ Again it’s carried by the people, with (at least some of) the religious leadership supporting and accommodating. No mention of the High priest Eliashib.
Ne 8:13 Now the word is not ‘read’, or ‘hear’ but ‘study’. Clearly people are serious about understanding this law.
Ne 8:14-17 They find the instruction on the festival of booths (Le:33-44, Nu 29:12-40, De 16:13-15) and keep it, again with ‘very great rejoicing’. This is feasts at their best, feasts as they were meant to be, a significant, fun, joyous occasion.
Ne 8:17 The festival of booths had not been kept thus since the days of Joshua. How do they know?
Ne 8:18 For 7 days of the feast of booths they keep reading the law, as commanded in De 31:10 for the 7th year.
• This is clearly to remind and motivate this 1st readers how to keep their devotion to God alive and growing. It’s encouraging the spiritual life of future generations of Israel, showing them the cruciality of the Word, the law, the feasts … and repentance.
• We need to read the word, teach the word, give the sense, make people understand the Word of God. It is at the heart of this revival here in Ezra / Nehemiah. This is why we teach inductive method. This is our job description. It is literally true: wherever people really understand the word, they are attracted, motivated, encouraged.

Chapter 9 National Confession
Ne 9:1 On the 24th of the 7th month Israel assembles with fasting in sackcloth & earth on heads.
No assembly is prescribed for this date, as a matter of fact its the beginning of the ploughing season. What is this then? It must be a spontaneous spill over from the festival of booths (just 3 days later), the law study lead to repentance, then rejoicing and now leads to more repentance. Though this may sound funny, I think it is clearly the work of the Holy Spirit
Ne 9:2 What is the occasion? ‘Then those of Israelite descent separated themselves from all foreigners and stood and confessed their sins and the iniquity of their ancestors.’ Is this just a spatial separation? Or referring to the mixed marriages? The reference to the ancestors’ sin points towards mixed marriages. Notice the identification with the sin of the ancestors, here literally for some, intercession for others.
Ne 9:3 Again the reading of the Law has a major part in this (a 4th of the day), and application another major part (a 4th of the day): confession and worship.
Ne 9:4-5 Again the Levites lead out in crying out to God and in challenging the assembly to worship. How is confession and worshiped linked? Very much so: to repent is to get right with God, worship is to give him the first place in everything. The two are inseparably linked. Worship is not ‘the slow songs’. Worship is putting God first, making God the center, agreeing with his view, making my decisions by him, repenting of all idolatry and false allegiances.

Ezra’s history re-counting prayer
Ne 9:6-31 Ezra prays a history re-counting prayer, a excellent summary of history of Israel from God’s persepective, always acknowledging God’s justice and rightness of judgment, remembering his forebearing patience. It’s a humble prayer, there is not a hint of ‘blame’ in it. It fully understands the character and goodness of God.
Ne 9:32-37 Ezra’s remembrance prayer leads to intercession for now: ‘Now therefore, our God – the great and mighty and awesome God, keeping covenant and stadfast love – do not treat lightly all the hardship that has come upon us, upon our kings, our officials, our priests, our prophets, our ancestors, and all your people, since the time of the kings of Assyria until today’. Again is is not an intercession that has a hint of blame ‘why don’t you do something?’ but rather a humble request for undeserved mercy.
How much of our ‘intercession’ has a blaming undercurrent? Why don’t you do something? You’ve got the power after all? Which really is ‘making God the problem’. In Ezra’s prayer very explicitly ‘we’ are the problem!
Ne 9:36 It’s interesting that Ezra has not only Judah but whole of Israel in mind (‘since the time of the kings of Assyria’), and also he thinks that the current situation (returned to the promised land but under Medo-Persia) is still slavery and distress: ‘here we are, slaves to this day- slaves in the land that you gave to our ancestors … its rich yield goes to the kings whom you have set over us because of our sins’. As the Jews still think in NT times: they never fully left the exile, they are still in slavery, even in Judah.
Ne 9:38 This intercession leads to a covenant: Israel solemnly signs up to now seriously obey this God, addressing the real root cause of all that went before: not God, but our sin. Who signs the ‘firm agreement in writing’, a ‘sealed document’? The officials, Levites, priests.

Chapter 10 Covenant of the repentant
Ne 10:1-27 The list is elaborated: Nehemiah the governor, then a list of 21 priests, then list of 17 Levites (plus associates), then a list of 44 leaders of the people.
Ne 10:28-29 The listing of who makes the covenant is widened out: ‘the rest of the people, the priest, the Levite, the gatekeepers, the singers, the temple servants, and all who have separated themselves from the people of the lands of adhere to the law of God, their wives, their sons, their daughters, all who have knowledge and understanding joing with their kin, their nobles, and enter into a curse and an oath to walk in God’s law’ … This is a inclusive list of the willing.
Ne 10:30-39 Is a list of what people commit themselves to. Basically they commit themselves to the Law, but here concrete parts are listed:
◦ Ne 10:30 no inter-marriage with idolatrous foreign people
◦ Ne 10:31 no buying and selling of sabbath, forego the crop of the 7th year
◦ Ne 10:32-33 yearly one third of a shekel for the service of the temple (showbread, regular grain & burnt
offerings, the sabbaths, new moons, appointed festivals, sacred donations, sin offerings to make
atonement for Israel and for all the work of the house of God.
◦ Ne 10:34 wood offering for sacrifices
◦ Ne 10:35 first fruits
◦ Ne 10:36-37 firstborn, firstlings
◦ Ne 10:38-39 tithe, tithe of tithe for Levites
• How do revivals happen? What brings change? How do revivals turn into reformation?
• Here it seems origination from people, Ezra, Nehemiah and others accommodating, encouraging, leading. They go beyond ‘spiritual revival’ into practical application, influencing CHU, ECO, FAM
• One cannot force a revival, but surely revivals are far more impacting if there is a joint willingness of people, government and church. Josiah is a GOV revival only it seems.

Chapter 11 Increase of the City population
Ne 11:1-2 leaders live in Jerusalem, but not many others. Most live in the villages and towns. They cast lots (initiated by whom?) to bring every 10th individual to live in Jerusalem. Some go willingly (Ne 11:2) but in seems rather a sacrifice (no farming land, not many people). This shows that Jerusalem was still in bad shape, that people need to be so encouraged to move there
A city is more than walls and houses, it is people living together.
Ne 11:3-24 Gives the list of the leaders that lived in Jerusalem: Israel, the priests, the Levites, the temple servants, descendants of Solomon’s servants.
Also Judahites (list of names given Ne 11:4-6), Benjaminites (list of names given Ne 11:7-9). Priests (list of names given Ne 11:10-14), Levites (Ne 11:15-21), the overseer of the Levites (Ne 11:22-24).
Ne 11:25-36 List of the villages in Judah.

Chapter 12 List of Priests and Levites
Ne 12:1-7 List of the priests returning with Zerubbabel
Ne 12:8-9 List of the Levites returning with Zerubbabel (I think)
Ne 12:10-11 High priestly line is given: Jeshua (Zerubbabel’s time) > Joiakim > Eliashib (Ezra / Nehemiah’s time) > Joiada > Jonathan > Jaddua
Ne 12:12-21 List of the priests, heads of ancestral houses during the time of High priests Joiakim.
Ne 12:22 List of Levites in the days of Highpriests Eliashib > Joiada > Jonathan > Jaddua
Ne 12:23-26 List of leaders of the Levites, including gatekeepers, at the time of Joiakim, in the days of the governor Nehemiah and of the priest Ezra, the scribe. This seems to give a very long high priestly reign for Jeshua and Joiakim, and a very short one ofr Eliashib, Joiada, Jonathan, Jaddua (400 BC).

Chapter 13 Nehemiah’s reforms on returning
Ne 13:1-4 seems to be a repetition from Ne 9:1-2
Ne 13:6 These deteriorations happen while Nehemiah is away to report to King Artaxerxes at the end of his 12 month appointment, so 432 BC.
Ne 13:4-9 High Priests Eliashib had given Tobiah access to a large temple store room. Nehemiah upon finding out throws out Tobiah’s furniture and has the room cleansed and reinstated to ordained use.
Ne 13:10-14 Nehemiah finds out that the Levites (including singers) had not been given their poritons and had gone back to the village. He remonstrates with the officials ‘why is the house of God forsaken?’ Then Judah brings tithe again (maybe they stopped for fear of improper use) and Nehemiah installs treasurers considered faithful.
Ne 13:15-22 Nehemiah finds out about Sabbath abuses: Jews treading the wine press, carrying, selling and also Tyrians bringing in goods to sell on Sabbath. Nehemiah remonstrates with the officials. He orders the gates to be closed on sabbath evening. He warns the merchants camping in front of the gates of Jerusalem that he will lay hands on them.
Ne 13:23-27 Nehemiah addresses mixed marriages, with children that can’t speak the langage of Judah. Nehemiah contended with them, curses them, beat some of them, pulled out their hair and makes them take an oath to not do this again, quoting Solomon’s fall to them.
Ne 13:28 Nehemiah chases away Eliashib’s son Jehoiada’s son away, who had married Sanballat’s daughter.
Ne 13:30-31 Nehamiah summarizes: ‘I cleansed them from everything foreign, and I established the duties of the priests and Levites … and provided for the wood offering … for the first fruits.
Ne 13:31 Nehemiah calls on God to remember him for ood.
Ne 13:14 Nehemiah calls on God to remember his good deeds for the house of God and Gd.
Ne 13:29 Nehemiah calls on God, in imprecatory prayer against the offending priests and Levites.
Even with somebody as thorough as Nehemiah maintaining a high level of motivation, morality and integrity is an up-hill battle. > Continual need for repentance, revival, re-commitment.
Nehemiah is surely disappointed and discouraged at seeing the deterioration, but he just keeps going on doing the right thing doggedly.
We shouldn’t be expecting to face less … learn from Nehemiah’s perseverance.

Lessons from Nehemiah as a leader
• Nehemiah’s name means ‘The lord has comforted’.
• Nehemia cares, about his heritage, his city, the glory of God, about the traditions of the past and the needs of the present.
• Nehemiah shows total confidence in God (Ne 4:14), faithfulness in prayer (Ne 4:4-5,9 and 6:9), refusal to compromise (Ne 2:19-20), willingness to share in the actual work (Ne 5:16).
• Nehemiah points people to God (Ne 5:8)
• Nehemiah is confident in what God has said, he can process internally (Ne 2:11, 5:6)
• Nehemiah knows how to delegate responsibilities, he knows he can’t do the job alone, he chooses good people
• Nehemiah prays (Ne 2:4, 4:4, 5:19, 6:9,14, 9:5, 13:14,22, 29, 31)
• Nehemiah just simply keeps obeying, keeps doing the job, will not let discouragement get him off the job.