Difference between revisions of "Nehemiah"

<p> (See EZRA; MALACHI.) </p> <p> 1. [[Son]] of Hachaliah, seemingly of Judah, as his kinsman [[Hanani]] was so (Nehemiah 1:2); and [[Jerusalem]] was "the place of his fathers' sepulchres" (Nehemiah 2:3). Probably he was of David's lineage, as his name varied appears in it, "Naum" (Luke 3:25), and his kinsman's name too, Hananiah, son of [[Zerubbabel]] (1 Chronicles 3:19); his "fathers' sepulchres" would be those of David's royal line. [[Cupbearer]] of [[Artaxerxes]] (Longimanus) according to his own autobiography, at [[Susa]] or Shushan, the principal [[Persian]] palace; [[Ecbatana]] was the royal summer residence, [[Babylon]] the spring, [[Persepolis]] the autumn, and Susa the winter. In Artaxerxes' 20th year Hanani with other [[Jews]] came from Jerusalem, reporting that the remnant there were in great affliction, the wall broken down, and the gates burned. [[Sorrow]] at the news drove him to fasting in expression of sadness, and prayer before the [[God]] of heaven, who alone could remedy the evil. </p> <p> His prayer (Nehemiah 1:4-11) was marked by importunate continuity, "day and night" (compare Isaiah 62:6-7; Luke 18:7), intercession for Israel, confession of individual and national sin, pleading that God should remember His promises of mercy upon their turning to Him, however far cast out for transgression; also that He should remember they are His people redeemed by His strong hand, therefore His honour is at stake in their persons; and that Nehemiah and they who pray with him desire to fear God's name (Isaiah 26:8; contrast Psalms 66:18; compare Daniel 9, Leviticus 26:33-39; Deuteronomy 4:25-31); lastly he asks God to dispose Artaxerxes' heart to "mercy" (Proverbs 21:1). "Let [[Thine]] ear ... Thine eyes be open ... hear the prayer," is an allusion to Solomon's prayer (1 Kings 8:28-29). After four months (Nehemiah 1:1; Nehemiah 2:1), from [[Chisleu]] to Nisan, of praying and waiting, in Artaxerxes' 20th year Nehemiah with sad countenance ministered as his cupbearer. </p> <p> The king noticed his melancholy (Proverbs 15:13) and asked its cause. Nehemiah was "sore afraid," but replied it was for the desolation of the city "the place of his fathers' sepulchres." Artaxerxes said, "for what dost thou ... request?" Nehemiah ejaculated his request to God first, then to the earthly king. There seemed no interval between the king's question and Nehemiah's answer, yet a momentous transaction had passed between earth and heaven that decided the issue in behalf of Nehemiah (Isaiah 65:24). Artaxerxes, "according to the good hand of Nehemiah's God upon him," granted him leave to go to Jerusalem for a time, and letters to the provincial governors beyond the [[Euphrates]] to convey him forward, and to [[Asaph]] to supply timber for the palace gates, etc. As "governor" (pechah , also tirshatha' ) he had an escort of cavalry, and so reached Jerusalem, where he stayed inactive three days, probably the usual term for purification after a journey. </p> <p> [[Notwithstanding]] Ezra's commission in Artaxerxes' seventh year (457 B.C.), after the dead period from the sixth of [[Darius]] to that year, a period in which there is no history of the returned Jews (Ezra 6:15-7;Ezra 6:1, etc.) and only the history of the foreign Jews in Esther, and notwithstanding the additional numbers and resources which Ezra had brought, Nehemiah now, in Artaxerxes' 20th year, in his secret ride of observation by night found Jerusalem in deplorable plight (Nehemiah 2:12-16; compare Isaiah 64:9-12). (See EZRA.) The account is given in the first person, which often recurs; he forms his secret resolution to none but God in whose strength he moved. How the greatest movements for good often originate with one individual! He next enlisted in the restoration the nobles, priests, and rulers. But his continual dependence was "the hand of his God good upon him" (Nehemiah 2:8; Nehemiah 2:18), a phrase common to Ezra also (Ezra 7:6; Ezra 7:9; Ezra 7:28; compare Ezra 5:5), and marking their joint fellowship in God. </p> <p> Where a good work is there will be opposition; so [[Sanballat]] the Horonite, and the slave [[Tobiah]] the Ammonite, and [[Geshem]] the [[Arabian]] mocked the work, and alleged it was rebellion against the king; Nehemiah told them he would persevere in reliance upon "the God of heaven," but "ye have no right in Jerusalem." [[Psalm]] 123 was eventually written at this time in reference to their "scorn" while "at ease themselves"; Nehemiah's "hear, O our God, for we are despised" (Nehemiah 4:3-4) answers to Israel's "unto [[Thee]] lift I up mine eyes, our soul is filled with the contempt," etc. His great work was the restoration of the city walls as the first step toward civil government, the revival of the national spirit, and the bringing back of the priests and [[Levites]] to reside with a feeling of security for their persons and for the tithes and offerings. </p> <p> Messiah's advent was associated by Daniel (Daniel 9:25-27) with the command to "restore and build Jerusalem"; and Jeremiah too had foretold "the city shall be built to the Lord from the tower of [[Hananeel]] unto the gate of the corner, and the measuring line shall go forth over against it upon the hill [[Gareb]] ... to Gath" (Jeremiah 31:39). Each repaired over against his house (Nehemiah 3), teaching that in the spiritual building we must each begin with our own home and neighbourhood and circle; then charity beginning at home will not end there. "Shallum repaired, he and his daughters" (Nehemiah 3:12; compare Romans 16:1; Romans 16:3-5; Romans 16:6; Romans 16:12). Even [[Eliashib]] the half hearted high priest repaired. The [[Tekoite]] "nobles (alone) put not their necks to the work of their Lord" (compare Judges 5:23); but generally "the people had a mind to work" (Nehemiah 4:6), so that soon "all the wall was joined." The 42 stations of restoration (chapter 3) answer to the 42 stations of Israel's pilgrim march in the desert (Numbers 33). </p> <p> Sanballat's party then "conspired to fight against Jerusalem and hinder it." Nehemiah used means, "setting a watch day and night," at the same time "praying unto our God" to bless the means. He had not only to contend with adversaries plotting to attack when the Jews should "not know nor see," but with his own men complaining "the strength of the bearers is decayed, and there is much rubbish, so that we are not able to build" (Nehemiah 4:8-11). Moreover, the Jews dwelling among the adversaries again and again kept him in alarm with warnings, "from all places (from whence) ye shall return unto us (i.e. from whence ye can come out to us) they will set upon you." L. [[De]] Dieu takes asher not "from whence" but "truly" (as in 1 Samuel 15:20): "yea, from all places, truly (yea) return to us," leaving off your work, for the foes are too many for you; counsel of pretended friends (compare Nehemiah 4:12 with Nehemiah 6:17-19). </p> <p> But Nehemiah, by setting the people by families with weapons in the lower as well as the higher places of the wall, and encouraging them to "remember the Lord," baffled the enemy; thenceforward half wrought and half held the weapons, the builders and the bearers of burdens wrought with one hand and with the other held a weapon. Nehemiah had the trumpeter next him to give alarm, so as to gather the people against the foe wherever he should approach; none put off their clothes all the time (Nehemiah 4:23). Nehemiah also remedied the state of debt and bondage of many Jews by forbidding usury and bond service, and set an example by not being chargeable all the twelve years that he was governor, as former governors had been, on the Jews; "so did not I," says he, "because of the fear of God" (Nehemiah 5). Nay, more, he daily entertained 150 Jews, besides those that came from among the pagan. His prayer often repeated is "think upon me, my God, for good according to all that I have done for this people" (Nehemiah 5:19; Nehemiah 13:14; compare Hebrews 6:10; Acts 10:4; Matthew 10:42). </p> <p> While he pleads his efforts, not feigning a mock humility, he closes with "remember me, O my God, and spare me according to the greatness of [[Thy]] mercy" (Nehemiah 13:22-31), the publican's and the dying thief's prayer. Sanballat in vain tried to decoy him to a conference (Nehemiah 6). Nehemiah replied, "I am doing a great work, I cannot come down" (Luke 9:62). Then Shemaiah, suborned by Sanballat, tried to frighten him to flee into the temple, where he was detained by a vow (1 Samuel 21:7), in order to delay the work and give an appearance of conscious guilt on the part of Nehemiah; but neither he nor the prophetess [[Noadiah]] could put him in fear, "should such a man as I (the governor who ought to animate others) flee!" Fearing God (Nehemiah 6:9; Nehemiah 6:14; Nehemiah 5:15) I have none else to fear (Isaiah 28:16). His safeguard was prayer; "strengthen my hands, my God, think [[Thou]] upon" my enemies (Nehemiah 6:9; Nehemiah 6:14). So [[David]] repelled the false friends' counsel to "flee" (Psalms 11:1). </p> <p> Nehemiah's foes were "much cast down when they perceived that this work was wrought of our God." Psalms 126:2 is Israel's song at the time: "then said they among the pagan, the Lord hark done great things [[Jot]] them ... turn again our captivity (reverse our depression by bringing prosperity again) as the streams of the S. (as the rain streams in the [[Negeb]] or dry S. of [[Canaan]] return, filling the wadies and gladdening the parched country); they that sow in tears shall reap in joy." The Jews kept the [[Passover]] "with joy" on the dedication of God's house, the foundation of which had been laid amidst "loud weeping" mingled with shouts of joy (Ezra 3:11-13; Ezra 6:22). Psalm 125 belongs to the same period, encouraging the godly to persevere, "for they that trust in [[Jehovah]] shall be as Mount [[Zion]] which cannot be removed," for they have "Jehovah round about" them "as the mountains are round about Jerusalem," and "the sceptre (rod) of the wicked (Persia, the world power then) shall not (always) remain upon the lot of righteous" Israel, lest, patient faith giving way (Psalms 73:13), God's people should relieve themselves by unlawful means (Isaiah 57:16); "putting forth the hands" is said of presumptuous acts, as in [[Genesis]] 3:22. </p> <p> "Turners aside unto their own crooked ways" were those who held correspondence with Tobiah, as [[Shemaiah]] and the nobles of [[Judah]] (Nehemiah 6:10-14; Nehemiah 6:17-19; Nehemiah 13:4, Eliashib). The wall having been built and the doors set up (Nehemiah 7), Nehemiah gave charge of Jerusalem to Hanani and Hananiah, "a faithful man who feared God above many," and set "every one in his watch over against his house." [[Next]] he found a register of the genealogy of those who first returned from Babylon, 42,360, and took the census; see Ezra 2, which is drawn from the same document. Nehemiah took the register in a later form than that given by Ezra, for the number of those who could not prove their pedigree is reduced by subsequent searches from 652 in Ezra 2:60 to 642 in Nehemiah 7:62. The tirshatha in Ezra 2:63 is Zerubbabel 90 years before, in Nehemiah Nehemiah himself. The items vary, the sum total 42,360 is the same, Ezra 2:64; Nehemiah 7:66; Ezra has 200, Nehemiah 245, singers, the number being augmented by his time. </p> <p> In offerings, the drams of gold in sum are 61,000 in Ezra, but in Nehemiah (Nehemiah 7:70-72) Nehemiah 7:20; Nehemiah 7:000 from the chief fathers, 20,000 from the people, and 1,000 from the tirshatha. Only 100 priests' garments were needed in "setting up the house of God" at its foundation (Ezra 2:68-69); but at its dedication after complete renovation 530 were given by the tirshatha and 67 by the people (Nehemiah 7:70; Nehemiah 7:72). The occasions of Ezra 2 and Nehemiah 7 are palpably distinct, though each embodied from a common document sanctioned by Haggai and Zechariah (Zerubbabel's helpers) as much as suited their distinct purposes. </p> <p> Ezra's reading of the law to the assembled people followed: Nehemiah 8 (he had just returned from [[Persia]] with Nehemiah), 445 B.C. Nehemiah comforted them when weeping at the words of the law: "weep not, for the joy of the Lord is your strength" (Isaiah 61:3; Matthew 5:4; Psalms 51:12-13); "send portions unto them for whom nothing is prepared" (Luke 14:13); and the keeping of the feast of tabernacles more formally according to the law than the earlier one in Ezra 3:4 at the setting up of the altar, indeed with greater enthusiasm of all as one man (not excepting 1 Kings 8:2; 1 Kings 8:65) than had been since Joshua's days, reading the law not merely the first and eighth days (as enjoined in Leviticus 23:35-36), but every day of the feast (Nehemiah 8:18). The 119th Psalm doubtless was written (probably by Ezra) at this time, expressing such burning love to the law throughout. A fast followed. </p> <p> The law awakened a sense of sin (Nehemiah 9); so first they put away strangers, as [[Israel]] must be a separate people, and read the law a fourth of the day, and another fourth confessed sin and worshipped, the Levites leading; then they made a covenant to walk in God's law, not to intermarry with pagan, to keep the sabbath, and to pay a third of a shekel each for the service of God's temple, to bring the firstfruits and firstborn, and not to "forsake the house of our God," (Nehemiah 10) the princes, Levites, and priests sealing it. The reason for taking the census in Nehemiah 7:4-5, etc., now appears, namely, to arrange for so disposing the people who were "few" in the "large" but scantily built city as to secure its safety and future growth in houses (Nehemiah 11). Of the census the heads of Judah and [[Benjamin]] dwelling at Jerusalem are given, also of priests and Levites there; but merely the names of the villages and towns through the country (Nehemiah 11, compare 1 Chronicles 9). </p> <p> Then the heads of the courses of priests, and the corresponding names at the time of the return from Babylon, with a few particulars of the priests' and Levites' genealogy (Nehemiah 12:1-26). The rulers were to dwell at Jerusalem; of the people one of ten by lot were to dwell there and nine in other cities (Nehemiah 11). In Nehemiah 12 the high priests are given from the national archives down to Jaddua, and the Levites down to his contemporary Darius the Persian, Codomanus. (See JADDUA; DARIUS.) The dedication of the walls by Nehemiah, the princes, priests, and [[Levite]] singers in two companies, followed (Nehemiah 12:27-47); Nehemiah 12:2 [[Maccabees]] alleges that the temple too was now dedicated after its repair by funds gathered from the people. This will explain Nehemiah's contributions including "priests' garments" (Nehemiah 7:70) after the census, besides other gifts. </p> <p> Finally, in Artaxerxes' 32nd year (434 B.C.) Nehemiah severed from Israel all the mixed multitude (Nehemiah 13), [[Ammonites]] and Moabites, and boldly cast out Tobiah from the chamber in the temple which Eliashib his connection had assigned him, and restored to it, after its cleansing, the temple vessels, meat offerings, and frankincense which had been previously kept there. Firmly he reproved the rulers for breaking their covenant (Nehemiah 10:39 ff), saying "why is the house of God forsaken?" and insisting that the Levites' portions should be given them, for the neglect of this duty had driven the Levites to their country fields. Nehemiah caused Judah to bring the tithes to the temple treasuries (in which Malachi supported him, Malachi 3:8), and appointed [[Shelemiah]] the priest, [[Zadok]] the scribe, and the Levite Pedaiah, as "faithful" treasurers, to distribute unto their brethren. (See MALACHI.) </p> <p> Also he "testified against" those selling victuals and treading winepresses, and contended with the nobles for trafficking with [[Tyrian]] and other waresmen on the sabbath, one great cause of God's past judgment on the nation (2 Chronicles 36:21; Leviticus 26:34-35; Leviticus 26:43). So, he closed the gates from sabbath eve to the end of the sabbath, and drove away the merchants lodging outside the wall. His last recorded act is his contending with, cursing, smiting, and plucking the hair off, some of those who formed intermarriages with pagans, the source of Solomon's apostasy, and his chasing away Joiada's son, Eliashib's grandson, for marrying the daughter of Sanballat the Horonite. [[Zeal]] for the purity of God's worship, priesthood, and people, makes the act praiseworthy as one of faith, whatever exception may be taken to the manner. The [[Antitype]] combined holy firmness and rigor of act with calm dignity of manner (John 2:13-17; Psalms 59:9; Matthew 21:12-13). </p> <p> The language of Malachi (Malachi 2:4-5; Malachi 2:10-12), Nehemiah's supporter, is in undesigned harmony with Nehemiah 13:27; Nehemiah 13:29, "transgress against our God in marrying strange wives," "defiled ... the covenant of the priesthood." After Artaxerxes' 32nd year we know no more of Nehemiah. Like Moses, he left a splendid court, to identify himself with his countrymen in their depression. Disinterestedly, patriotic, he "came to seek the welfare of the children of Israel" (Nehemiah 2:10). [[Courageous]] and prompt as a soldier in a crisis requiring no ordinary boldness, at the same time prudent as a statesman in dealing alike with his adversaries and with the Persian autocrat, rallying about him and organizing his countrymen, he governed without fear or partiality, correcting abuses in high places, and himself setting a bright example of unselfishness and princely liberality, above all walking in continual prayerfulness, with eyes ever turned toward God, and summing up all his work and all his hope in the humble prayer at the close, "remember me, O my God, for good." </p> <p> 2. A chief who returned with Zerubbabel (Ezra 2:2). </p> <p> 3. Son of Azbuk, ruler of half Bethzur, repaired the wall (Nehemiah 3:16). </p>

Ezra 2:2Nehemiah 7:7Nehemiah 3:16 <p> Nehemiah and Ezra were one book in the ancient [[Hebrew]] and [[Greek]] OT, and probably were not divided until after the Interbiblical—Period (see Ezra for more details). [[Jewish]] tradition says Ezra or Nehemiah was the author. Because of the close connection between Chronicles and Ezra-Nehemiah, one person might have written or compiled all three books. Those who follow this argument refer to the author as the Chronicler. </p> <p> The literary style of Nehemiah is similar to that in Ezra. There are many lists (Nehemiah 3:1; Nehemiah 10:1-27; Nehemiah 11:1; Nehemiah 12:1-26 ). The author/compiler wove Ezra's and Nehemiah's stories together, Ezra being featured in Nehemiah 8:1 . </p> <p> The book has four major sections: the rebuilding of Jerusalem's walls (Nehemiah 1-7 ), the Great Revival (Nehemiah 8-10 ), population and census information (Nehemiah 11-12 ), and the reforms of Nehemiah (Nehemiah 13:1 ). Nehemiah made two visits from King [[Artaxerxes]] to [[Jerusalem]] (Nehemiah 2:1-6; Nehemiah 13:6-7 ). His first, 445 B.C., was to repair the walls; they were in a state of disrepair almost a century after the first arrival from [[Exile]] in 538 B.C. The second was a problem-solving trip in the thiry-second year of Artaxerxes (Nehemiah 13:6 ), 432 B.C. Nehemiah was a contemporary of Ezra and Malachi, and also [[Socrates]] in [[Greece]] (470-339 B.C.), and only a few decades later than [[Gautama]] Buddha in [[India]] (560-480 B.C.) and [[Confucius]] in [[China]] (551-479 B.C.). </p> <p> Nehemiah held the distinguished position of cupbearer to the king (Nehemiah 1:11 ). This was an office of trust; tasting the king's wine and food, the cupbearer stood between the king and death. That Nehemiah, a [[Jew]] and a captive, served this [[Gentile]] king in such a strategic capacity was an unusual credit and honor to this man of strong character. </p> <p> Nehemiah's Memoirs include first person accounts (Nehemiah 1:1-7:5; Nehemiah 12:27-47; Nehemiah 13:4-31 ), and the other material uses the third person pronoun (Nehemiah 8-10 ). Thus his story is both autobiographical and biographical. Visitors to [[Susa]] informed him of the delapidation of Jerusalem's walls. He was so upset that he cried and mourned for days” (Nehemiah 1:4 ). He prayed a confession (Nehemiah 1:5-11 ). His grief became apparent to Artaxerxes who permitted him to go to Jerusalem. </p> <p> Nehemiah's first act there was to inspect the walls at night (Nehemiah 2:15 ). He then called an assembly and convinced the people of the need for a building program. He was an excellent leader who demonstrated engineering knowledge and brilliant organizing ability (Nehemiah 3:1 ). The work began. </p> <p> [[Trouble]] arose from without and from within. [[Sanballat]] and his friends tried to stop the work, but without success (Nehemiah 4:1 ). Trouble from within was economic. [[Building]] the walls caused a labor shortage; farms were mortgaged, and high rates of interest were charged. Nehemiah said, “The thing you are doing is not good” (Nehemiah 5:9 NRSV). He corrected the problem and even gave financial aid to those in need ( Nehemiah 5:1 ). Again Sanballat and other non-Jews made several attempts to lure Nehemiah away from the job and shut it down. They failed. Nehemiah proved to be a person of strong will and unusual boldness. “So the wall was finished in fifty and two days” (Nehemiah 6:15 ). The dedication of the wall is described later in Nehemiah 12:27-43 . </p> <p> The theological climax of the [[Book]] of Nehemiah and of the life of Ezra is the Great Revival (Nehemiah 8-10 ). It was a grand experience. It warrants close study for revival attempts today. People assembled. They requested Ezra to read from the book of the law of [[Moses]] (Nehemiah 8:1 ). The book was probably the [[Pentateuch]] (Torah) or some part of it. Ezra read, and others helped by giving “the sense, so that the people understood the reading” (Nehemiah 8:8 NRSV). This probably included translating the Hebrew scripture into Aramaic, the commonly spoken language. </p> <p> A great celebration occurred, and they observed the [[Feast]] of Tabernacles. Results were impressive: “They made confession and worshiped the Lord” (Nehemiah 9:3 NRSV) and “separated themselves from all strangers” ( Nehemiah 9:2 ) that is, they divorced their foreign spouses. They prayed a long prayer of confession (Nehemiah 9:6-37 ). The people responded, “Because of all this, we make a sure covenant and write it” (Nehemiah 9:38 ). The signers and terms of the covenant were then recorded (Nehemiah 10:1 ). </p> <p> Nehemiah was dissatisfied with the small size of the population of Jerusalem. He made an ingenious proposal: to “cast lots to bring one out of ten to live in the holy city Jerusalem, while nine-tenths remained in the other towns” (Nehemiah 11:1 NRSV). Nehemiah's last chapter cites his reforms made during his second visit to Jerusalem in 432 B.C. He threw out a Gentile who was permitted to live in the Temple; he restored the practice of tithing to support the Levites; he corrected sabbath wrongs by those who bought and sold on the sabbath; and he dealt forthrightly with those who had married foreigners, those not in covenant relation with God. </p> <p> Nehemiah was indeed an outstanding person. His theology was very practical; it affected every area of life. [[Note]] his prayers and how practical they were (Nehemiah 1:4-11; Nehemiah 2:4; Nehemiah 4:4-5 ,Nehemiah 4:4-5,4:9; Nehemiah 5:19; Nehemiah 6:9 ,Nehemiah 6:9,6:14; Nehemiah 13:14 ,Nehemiah 13:14,13:22 ,Nehemiah 13:22,13:29 ,Nehemiah 13:29,13:31 ). He boldly asked, “Remember for my good, O my God, all that I have done for this people” (Nehemiah 5:19 NRSV; compare Nehemiah 13:14 ,Nehemiah 13:14,13:31 ). His faith was practical: “And the king granted me what I asked, for the gracious hand of my [[God]] was upon me” (Nehemiah 2:8 NRSV; compare Nehemiah 2:18 for a practical application of this concept). He believed “the God of heaven is the one who will give us success” ( Nehemiah 2:20 NRSV) and that “our God will fight for us” ( Nehemiah 4:20 NRSV). He had respect for the sabbath, the [[Temple]] and its institutions, the Levites, and tithing. </p> <p> Nehemiah was an unusual person. Nehemiah was a man of action; he got things done. He knew how to use persuasion but also force. One may properly call him the father of Judaism. Because of Nehemiah, [[Judaism]] had a fortified city, a purified people, a dedicated and unified nation, renewed economic stability, and a new commitment to God's law. </p> <p> Outline </p> <p> I. God's [[Work]] [[Must]] Be [[Done]] (Nehemiah 1:1-7:33 ). </p> <p> A. God's leaders must be informed of needs in God's work (Nehemiah 1:1-3 ). </p> <p> B. God's leaders must be responsive spiritually to needs in God's work and must pray (Nehemiah 1:4-11 ). </p> <p> C. God's leaders must enlist the aid of others, sometimes outside the family of God (Nehemiah 2:1-9 ). </p> <p> D. God's leaders likely will encounter opposition (Nehemiah 2:10 ). </p> <p> E. God's leaders must exercise caution and discretion along with careful planning (Nehemiah 2:11-16 ). </p> <p> F. God's leaders must inform and challenge God's people to work (Nehemiah 2:17-20 ). </p> <p> G. God's work demands hard work, good organization, plenty of cooperation, and good records to give credit where credit is due (Nehemiah 3:1-32 ). </p> <p> H. God's leaders will pray in the face of ridicule and insult (Nehemiah 4:1-9 ). </p> <p> I. God's leaders may expect opposition from within as well as from without (Nehemiah 4:10-12 ). </p> <p> J. God's leaders must encourage weary workers with practical, prayerful faith (Nehemiah 4:13-15 ). </p> <p> K. God's work gets done by hard work and committed workers (Nehemiah 4:16-23 ). </p> <p> L. God's work is slowed by internal problems of unfairness (Nehemiah 5:1-5 ). </p> <p> M. God's leaders must confront profiteering problem causers (Nehemiah 5:6-13 ). </p> <p> N. God's leaders at times can be sacrificially generous to meet a pressing need (Nehemiah 5:14-19 ). </p> <p> O. God's leaders know opposition can be very personal and must deal with it head on (Nehemiah 6:1-14 ). </p> <p> P. God's help and the cooperation of many workers bring success (Nehemiah 6:15-16 ). </p> <p> Q. God's work can have traitors within (Nehemiah 6:17-19 ). </p> <p> R. God's leaders will enlist others and give them clear instructions (Nehemiah 7:1-5 ). </p> <p> S. God's leaders need to keep and use good records (Nehemiah 7:6-73 ). </p> <p> II. God's [[Way]] Must Include Revival and [[Reformation]] (Nehemiah 8:1-13:31 ). </p> <p> A. God's people want to hear God's Word (Nehemiah 8:1-3 ). </p> <p> B. God's Word must be read and then interpreted (Nehemiah 8:4-8 ). </p> <p> C. God's way calls for joyous celebration (Nehemiah 8:9-12 ). </p> <p> D. God's way prescribes formal expressions of joyous worship (Nehemiah 8:13-18 ). </p> <p> E. God's way elicits confession (Nehemiah 9:1-5 ). </p> <p> F. God's people give practical expression to prayerful repentance (Nehemiah 9:6-37 ). </p> <p> G. God's people are willing to commit themselves (Nehemiah 9:38 ). </p> <p> H. God's people will sign pledges of commitment (Nehemiah 10:1-27 ). </p> <p> I. God's people must give practical expressions of commitment (Nehemiah 10:28-39 ). </p> <p> J. God's people must be willing to make some changes (Nehemiah 11:1-2 ). </p> <p> K. God's work requires good records (Nehemiah 11:3-12:26 ). </p> <p> L. God's work should be dedicated and celebrated (Nehemiah 12:27-47 ). </p> <p> M. God's people must be a separated people (Nehemiah 13:1-9 ). </p> <p> N. God's work, including His finance program, must not be neglected (Nehemiah 13:10-14 ). </p> <p> O. God's day must be respected (Nehemiah 13:15-22 ). </p> <p> P. God's way demands purity in marriage and in ministers (Nehemiah 13:23-31 ). </p> <p> D. C. [[Martin]] </p>

<p> As governor of [[Jerusalem]] and author of a book, Nehemiah is an important character in the biblical record of Israel’s reconstruction after the captivity in Babylon. All that we know of Nehemiah comes from the book that he wrote (Nehemiah 1:1). </p> <p> [[Circumstances]] of the time </p> <p> When [[Persia]] conquered [[Babylon]] and released the captive peoples (539 BC), many [[Jews]] returned to Palestine. One of their first achievements, in spite of some early setbacks, was the reconstruction of the temple in Jerusalem. But the city wall remained in ruins, and only when Nehemiah came to Jerusalem as governor in 445 BC was it rebuilt. This was more than ninety years after the first group of people had returned from captivity (Nehemiah 2:1; cf. Ezra 1:1-4). (For events leading up to the time of Nehemiah see EZRA.) </p> <p> Nehemiah was a man of forceful character who had the ability to motivate people. He was a good organizer and leader, but more importantly he was a man of prayer who trusted God, feared [[God]] and obeyed his commandments (Nehemiah 1:4; Nehemiah 2:4; Nehemiah 4:20; Nehemiah 5:15; Nehemiah 6:11; Nehemiah 7:2; Nehemiah 13:17; Nehemiah 13:25; Nehemiah 13:30). He was fearless in dealing with opponents (Nehemiah 4:14; Nehemiah 4:20; Nehemiah 6:8; Nehemiah 6:11; Nehemiah 13:8), yet sympathetic and self-sacrificing in helping the needy (Nehemiah 5:11; Nehemiah 5:14-18). </p> <p> Most of the book of Nehemiah seems to have come from the personal records that Nehemiah kept during his governorship of Jerusalem. The book is therefore largely in the first person. Nehemiah had two periods as governor of Jerusalem, an earlier period lasting twelve years and a later period of unknown length (Nehemiah 5:14; Nehemiah 13:6-7). </p> <p> Summary of Nehemiah’s book </p> <p> Nehemiah first became governor as a result of a visit to Persia by some Jews from Jerusalem. At that time Nehemiah held a trusted position in the [[Persian]] palace, and the Jews no doubt hoped he could persuade the king to support them against the attacks of their opponents (1:1-3). Being a man of prayer, Nehemiah prayed about the matter for four months before asking the king for help. The king responded by giving him authority, materials and finance to go to Jerusalem to repair the city and rebuild its walls (1:4-2:10). It was probably at this time that Nehemiah was appointed governor. </p> <p> After surveying the damage, Nehemiah outlined his plans to the people, gained their support, and organized a building program in which people of all kinds participated (2:11-3:32). When opponents tried to stop the work, Nehemiah presented the matter to God, but at the same time made arrangements to strengthen the defence of the city (4:1-23). He also acted decisively to stop the rich in Jerusalem from taking advantage of the poor, who were suffering added hardship because of the current difficulties (5:1-19). [[Outside]] enemies tried by various means to stop the work, but without success. In the end the wall was finished (6:1-7:73). </p> <p> Before the wall was dedicated, Ezra read and explained parts of the law of Moses, first to the people and then to the leaders. After that the people celebrated the [[Feast]] of [[Tabernacles]] (8:1-18). </p> <p> After further confession, the people swore to God an oath of obedience, which their leaders put in writing and signed on their behalf (9:1-10:39). An added arrangement before the dedication ceremony was to increase Jerusalem’s security by increasing its population. Many people from country areas came to live in the city (11:1-12:26). Ezra and Nehemiah then led the people in an impressive dedication ceremony (12:27-13:3). </p> <p> At the end of twelve years service, Nehemiah returned to Persia for a time. [[Without]] his strong leadership the people weakened and old enemies gained influence in the city. [[Upon]] arriving back in Jerusalem, Nehemiah dealt fearlessly with the enemies (13:4-9) and corrected Jerusalem’s social and religious disorders with his usual decisiveness (13:10-31). </p>

<li> The son of [[Hachaliah]] (Nehemiah 1:1 ), and probably of the tribe of Judah. His family must have belonged to [[Jerusalem]] (Nehemiah 2:3 ). He was one of the "Jews of the dispersion," and in his youth was appointed to the important office of royal cup-bearer at the palace of Shushan. The king, [[Artaxerxes]] Longimanus, seems to have been on terms of friendly familiarity with his attendant. Through his brother Hanani, and perhaps from other sources (Nehemiah 1:2; 2:3 ), he heard of the mournful and desolate condition of the [[Holy]] City, and was filled with sadness of heart. For many days he fasted and mourned and prayed for the place of his fathers' sepulchres. At length the king observed his sadness of countenance and asked the reason of it. Nehemiah explained it all to the king, and obtained his permission to go up to Jerusalem and there to act as <i> [[Tirshatha]] </i> , Or governor of Judea. He went up in the spring of B.C. 446 (eleven years after Ezra), with a strong escort supplied by the king, and with letters to all the pashas of the provinces through which he had to pass, as also to Asaph, keeper of the royal forests, directing him to assist Nehemiah. On his arrival he set himself to survey the city, and to form a plan for its restoration; a plan which he carried out with great skill and energy, so that the whole was completed in about six months. He remained in [[Judea]] for thirteen years as governor, carrying out many reforms, notwithstanding much opposition that he encountered ( Nehemiah 13:11 ). He built up the state on the old lines, "supplementing and completing the work of Ezra," and making all arrangements for the safety and good government of the city. At the close of this important period of his public life, he returned to [[Persia]] to the service of his royal master at [[Shushan]] or Ecbatana. Very soon after this the old corrupt state of things returned, showing the worthlessness to a large extent of the professions that had been made at the feast of the dedication of the walls of the city (Nehemiah 12 . See EZRA). Malachi now appeared among the people with words of stern reproof and solemn warning; and Nehemiah again returned from Persia (after an absence of some two years), and was grieved to see the widespread moral degeneracy that had taken place during his absence. He set himself with vigour to rectify the flagrant abuses that had sprung up, and restored the orderly administration of public worship and the outward observance of the law of Moses. Of his subsequent history we know nothing. Probably he remained at his post as governor till his death (about B.C. 413) in a good old age. The place of his death and burial is, however, unknown. "He resembled Ezra in his fiery zeal, in his active spirit of enterprise, and in the piety of his life: but he was of a bluffer and a fiercer mood; he had less patience with transgressors; he was a man of action rather than a man of thought, and more inclined to use force than persuasion. His practical sagacity and high courage were very markedly shown in the arrangement with which he carried through the rebuilding of the wall and balked the cunning plans of the 'adversaries.' The piety of his heart, his deeply religious spirit and constant sense of communion with and absolute dependence upon God, are strikingly exhibited, first in the long prayer recorded in ch. 1:5-11, and secondly and most remarkably in what have been called his 'interjectional prayers', those short but moving addresses to [[Almighty]] [[God]] which occur so frequently in his writings, the instinctive outpouring of a heart deeply moved, but ever resting itself upon God, and looking to God alone for aid in trouble, for the frustration of evil designs, and for final reward and acceptance" (Rawlinson). Nehemiah was the last of the governors sent from the [[Persian]] court. Judea after this was annexed to the satrapy of Coele-Syria, and was governed by the high priest under the jurisdiction of the governor of Syria, and the internal government of the country became more and more a hierarchy. <div> <p> [[Copyright]] StatementThese dictionary topics are from M.G. Easton M.A., D.D., Illustrated [[Bible]] Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> Bibliography InformationEaston, Matthew George. Entry for 'Nehemiah'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/n/nehemiah.html. 1897. </p> </div> </li>

<p> The son of [[Hachaliah]] was born at [[Babylon]] during the captivity. He was, according to some, of the race of the priests; according to others, of the royal family of Judah. He sustained the office of cupbearer to the [[Persian]] king Artazerzes Longimanus. Touched with the calamitous state of the colony of Jews, which had formerly returned to Jerusalem, he besought the king of [[Persia]] to permit him to go to [[Jerusalem]] and aid in rebuilding it. He was accordingly sent thither as governor, in the twentieth year of Artaxerxes, about 444 B. C. He directed his attention chiefly to rebuilding the walls of the city. </p> <p> The enmity of the Samaritans, under which the colony had formerly suffered, was now increased; and under Sanballat, the governor of the country, they cast all possible hindrances in the way of the Jews. They even went so far as to attack the laborers at their work; so that Nehemiah had to cause them to labor with arms in their hands; yet in one year their task was completed. In this great work and in his whole administration, his pious zeal and disinterestedness, his love for the people and city of god, and his prayerful reliance on divine aid were crowned with success. He had the cooperation of faithful friends, especially of Ezra, Nehemiah 8:1,9,13 12:36 , and instituted many excellent civil improvements. About 432 B. C., though perhaps not for the first time, he returned to his post at the court of Babylon, Nehemiah 2:6 5:14 13:6; but after a few years, was recalled to Jerusalem to reform certain growing irregularities neglect of the temple service, breaches of the Sabbath, marriages with the heathen, etc. He required of those [[Jews]] who had married heathen wives, that they should either abandon them, or else they quit the country. This voluntary exile of a number of discontented priests may have given occasion to the building of the temple on Mount Gerizim, and the establishment of the [[Samaritan]] worship. See SANBALLAT. </p> <p> The book of Nehemiah contains the history of all these transactions, written by himself near the close of his long life, B. C. 434. It is a sort of a continuation of the book of Ezra, and was called by some of the fathers the Second [[Book]] of Ezra. Some portions of it, Ezra 8:1-9:15 10:44 , appear to be compilations from public registers, etc. With it the historical books of the Old [[Testament]] close. </p>

<p> Nehemi´ah (comforted of Jehovah). Three persons of this name occur in Scripture; one, the son of [[Azbuk]] , respecting whom no more is known than that he was ruler in Beth-zur, and took a prominent part in repairing the wall of [[Jerusalem]] [BETH-ZUR]. Another is mentioned among those who accompanied [[Zerubbabel]] on the first return from captivity. Nothing further is known of this man, though some writers hold him, without valid reasons, to be the same with the well-known [[Jewish]] patriot. </p> <p> Nehemiah, whose genealogy is unknown, except that he was the son of [[Hachaliah]] , and brother of [[Hanani]] . Some think he was of priestly descent, because his name appears at the head of a list of priests in; but it is obvious, from , that he stands there as a prince, and not as a priest—that he heads the list because he was head of the nation. Others with some probability infer, from his station at the [[Persian]] court and the high commission he received, that he was, like Zerubbabel, of the tribe of [[Judah]] and of the house of David. </p> <p> While Nehemiah was cupbearer in the royal palace at Shushan, in the twentieth year of [[Artaxerxes]] Longimanus, or 444 years B.C. [ARTAXERXES], he learned the mournful and desolate condition of the returned colony in Judæa. This filled him with such deep and prayerful concern for his country, that his sad countenance revealed to the king his 'sorrow of heart;' which induced the monarch to ascertain the cause, and also to vouchsafe the remedy, by sending him, with full powers, to rebuild the wall of Jerusalem, and 'to seek the welfare of the children of Israel.' Being furnished with this high commission, and enjoying the protection of a military escort , Nehemiah reached Jerusalem in the year B.C. 444, and remained there till B.C. 432, being actively engaged for twelve years in promoting the public good . The principal work which he then accomplished was the rebuilding, or rather the repairing, of the city wall, which was done 'in fifty and two days' , notwithstanding many discouragements and difficulties, caused chiefly by Sanballat, a [[Moabite]] of Horonaim, and Tobiah, an Ammonite, who were leading men in the rival and unfriendly colony of [[Samaria]] . These men, with their allies among the Arabians, Ammonites, and [[Ashdodites]] , sought to hinder the refortifying of Jerusalem, first by scoffing at the attempt; then by threatening to attack the workmen—which Nehemiah averted by 'setting a watch against them day and night,' and arming the whole people, so that 'every one with one of his hands wrought in the work, and with the other hand held a weapon' and finally, when scoffs and threats had failed, by using various stratagems to weaken Nehemiah's authority, and even to take his life . But in the midst of these dangers from without, our patriot encountered troubles and hindrances from his own people, arising out of the general distress, which was aggravated by the cruel exactions and oppression of their nobles and rulers . These popular grievances were promptly redressed on the earnest and solemn remonstrance of Nehemiah, who had himself set a striking example of retrenchment and generosity in his high office . It appears also that some of the chief men in Jerusalem were at that time in conspiracy with [[Tobiah]] against Nehemiah. The wall was thus built in 'troublous times' and its completion was most joyously celebrated by a solemn dedication . </p> <p> Having succeeded in fortifying the city, Nehemiah turned his attention to other measures in order to secure its good government and prosperity. He appointed some necessary officers (; also ) and excited among the people more interest and zeal in religion by the public reading and exposition of the law , by the unequaled celebration of the [[Feast]] of [[Tabernacles]] , and by the observance of a national fast, when the sins of the people and the iniquities of their fathers were publicly and most strikingly confessed (Nehemiah 9), and when also a solemn covenant was made by all ranks and classes 'to walk in God's law,' by avoiding intermarriages with the heathen, by strictly observing the Sabbath, and by contributing to the support of the temple service (Nehemiah 10). But the inhabitants of the city were as yet too few to defend it and to ensure its prosperity; and hence Nehemiah brought one out of every ten in the country to take up his abode in the ancient capital, which then presented so few inducements to the settler, that 'the people blessed all the men that willingly offered themselves to dwell at Jerusalem' (; also ). </p> <p> In these important public proceedings, which appear all to have happened in the first year of his government, Nehemiah enjoyed the assistance of Ezra, who is named on several occasions as taking a prominent part in conducting affairs . Ezra had gone up to Jerusalem thirteen years before according to some, or thirty-three years according to others; but on either reckoning, without supposing unusual longevity, he might well have lived to be Nehemiah's fellow-laborer [EZRA]. </p> <p> Nehemiah, at the close of his successful administration, 'from the twentieth year even to the thirty-second year of Artaxerxes the king' , returned to [[Babylon]] in the year B.C. 432, and resumed, as some think, his duties as royal cupbearer. </p> <p> He returned, however, after a while, to Jerusalem, where his services became again requisite, in consequence of abuses that had crept in during his absence. His stay at the court of Artaxerxes was not very long (certainly not above nine years); 'for after certain days he obtained leave of the king and came to Jerusalem' . </p> <p> After his return to the government of Judaea, Nehemiah enforced the separation of all the mixed multitude from [[Israel]] and accordingly expelled Tobiah the [[Ammonite]] from the chamber which the high-priest, [[Eliashib]] had prepared for him in the temple . [[Better]] arrangements were also made for the support of the temple service , and for the rigid observance of the [[Sabbath]] . One of the last acts of his government was an effort to put an end to mixed marriages, which led him to 'chase' away a son of [[Joiada]] the high-priest, because he was son-in-law to [[Sanballat]] the [[Horonite]] . His second administration probably lasted about ten years, and terminated about the year B.C. 405, towards the close of the reign of [[Darius]] Nothus, who is mentioned in [DARIUS]. At this time Nehemiah would be between sixty and seventy years old, if we suppose him (as most do) to have been only between twenty and thirty when he first went to Jerusalem. Of the place and year of his death nothing is known. </p>