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> <strong> NEHEMIAH. </strong> <strong> 1 </strong> . One of the twelve heads of the Jewish community ( Ezra 2:2 = Nehemiah 7:7 ), 1E Esther 5:8 Nehemiah 2:1-20 <strong> . </strong> One of those who helped to repair the wall of Jerusalem ( Nehemiah 3:16 ). <strong> 3. </strong> See the following article. </p> <p> <strong> NEHEMIAH. </strong> Son of [[Hacaliah]] and cupbearer to king Artaxerxes. Our sole source of information regarding this great Jewish patriot is the book that bears his name. According to this, in the 20th year of Artaxerxes ( <em> i.e </em> ., as usually understood, of Artaxerxes i. Longimanus, 464 424), b.c. 445 444, Nehemiah is at Susa, the chief city of [[Elam]] and the winter residence of the Persian court. Here, in consequence of a report that reaches him regarding the ruined condition of Jerusalem and its people, Nehemiah is, on his own initiative, appointed governor ( <em> pechah </em> ) of the province of Judæa by the king. He is granted a limited leave of absence by the latter, furnished with royal letters and an escort to assure his safe passage; and also with a royal rescript to Asaph, the keeper of the king’s forests, commanding that he shall be furnished with sufficient supplies of timber. On arriving at Jerusalem, having satisfied himself as to the ruinous condition of the city walls, he energetically begins the task of rebuilding them, and, in spite of much opposition from without (from Sanballat and others), he, with the aid of the entire Jewish population drawn from the outlying villages, successfully accomplishes his undertaking within two months ( Nehemiah 1:1-11; Nehemiah 2:1-20; Nehemiah 3:1-32; Nehemiah 4:1-23; Nehemiah 5:1-19; Nehemiah 6:1-19; Nehemiah 7:1-73 ). All this, according to the usually accepted chronology, happened in the year 444. The wall was ‘finished’ on the 25th day of the 6th month ( Nehemiah 6:16 ), and on the first day of the following month the events of the religious reform described in chs. 8 10 apparently began. The Book of the Law was read by Ezra in the presence of Nehemiah before the people in solemn assembly; the Feast of [[Tabernacles]] was celebrated ( Nehemiah 8:18 ); national confession of sin was made (ch. 9); and the ‘covenant’ was sealed, the people pledging themselves to observe its obligations (ch. 10). In Nehemiah 12:27-43 a description of the solemn dedication of the completed walls is given. If 2Ma 1:19 can be relied on as preserving a true tradition, the dedication took place on the 25th of [[Chislev]] (December), <em> i.e </em> . three months after the completion, and two months after the reading of the Law and the celebration of the Feast of Tabernacles. </p> <p> The exact sequence of these events is uncertain. Some would place the reading of the Law, etc., subsequent to the Dedication, in the following year. Rawlinson proposed to place the [[Dedication]] 12 years later, in Nehemiah’ s second governorship. But this view is improbable. </p> <p> [[Shortly]] after these events, it would seem, Nehemiah returned to the Persian court, and was absent from Jerusalem for some years. </p> <p> How long exactly Nehemiah’s first governorship lasted, and for how great an interval he was absent from Jerusalem, are uncertaio. In Nehemiah 5:14 it seems to he stated definitely that he was goveroor in the first instance for 12 years. But in Nehemiah 13:6 Nehemiah says: ‘But all this time I was not at Jerusalem: for in the two-and-thirtieth year of Artaxerxes, king of Babylon, I went unto the king, and, after certain days, asked I leave of the king.’ On the whole it seems probable that Nehemiah 5:14 means that during the twelve years Nehemiah, though absent on court duty, was actually governor, ruling by deputies; and that in the 32nd year of the king’s reign he again secured leave of absence, and came to Jerusalem (b.c. 433). The evils he found on his return must have taken some considerable time to develop. </p> <p> On his return to Jerusalem in 433 Nehemiah found various abuses and internal disorders rampant in the community. Eliashib ‘the priest’ had provided Tobiah with quarters in one of the Temple-chambers (Nehemiah 13:4 f.), the Levites had not received their dues, the [[Sabbath]] was openly desecrated in and around Jerusalem ( Nehemiah 13:15 f.), and, in spite of Ezra’s great puritanical movement, mixed marriages were still common, and the children of such marriages spoke ‘half’ in their mothers’ foreign speech ( Nehemiah 13:23 f.). Possibly information as to these developments had impelled Nehemiah to return. At any rate, on his arrival he asserted himself with characteristic vigour, and inaugurated drastic measures of reform. One characteristic sentence vividly illustrates this relentless zeal: ‘And one of the sons of Joiada, the son of Eliashib the high priest, was son-in-law to San-ballat the Horonite: therefore I chased him from me’ ( Nehemiah 13:28 ). ‘Thus cleansed I them’ he proceeds ‘from every thing strange, and appointed wards for the priests and for the Levites, every one to his work: and for the wood offering at times appointed, and for the first-fruits’ ( Nehemiah 13:30 ). </p> <p> The Book of Nehemiah (see next article) is composite in character, and the narrative is in part fragmentary. Hence the actual course of events is by no means always clear and certain. Some scholars are of opinion that the Artaxerxes referred to is Artaxerxes ii. Mnemon (reigned b.c. 404 358), and suppose that Nehemiah was governor for the 12 years 384 372, and again at a later period. [[Josephus]] places Nehemiah in the time of Xerxes. </p> <p> The personality of Nehemiah, as revealed in his memoirs, is in many respects strangely attractive. He appears as a gifted and accomplished man of action, well versed in the ways of the world, and well equipped to meet difficult situations. The combination of strength and gracefulness, the generosity, fervent patriotism, and religious zeal of the man contributed to form a personality of striking force and power. He is a unique figure in the OT, and rendered services of incalculable value to the cause of Judaism. Even his limitations reveal a certain strength ( <em> e.g </em> . his naïve prayer: ‘Remember unto me, O my God, for good all that I have done for this people’). Like all great men, he has become the subject of legend (cf. 2Ma 1:18 f.). But he deserves in every respect the eulogium pronounced upon him by ben-Sira ( Sir 49:13 ) and by Josephus, who ( <em> Ant </em> . XI. v. 8) says of him: ‘He was a man of good and righteous character, and very ambitious to make his own nation happy; and he hath left the walls of Jerusalem as an eternal monument of himself.’ </p> <p> G. H. Box. </p>