Nehemiah 11 Commentary

5" Shemaiah's Plot Defeated. ( b. c. 445.) 10 Afterward I came unto the house of Shemaiah the son of Delaiah the son of Mehetabeel, who was shut up; and he said, Let us meet together in the house of God, within the temple, and let us shut the doors of the temple: for they will come to slay thee; yea, in the night will they come to slay thee. 11 And I said, Should such a man as I flee? and who is there, that, being as I am, would go into the temple to save his life? I will not go in. 12 And, lo, I perceived that God had not sent him; but that he pronounced this prophecy against me: for Tobiah and Sanballat had hired him. 13 Therefore was he hired, that I should be afraid, and do so, and sin, and that they might have matter for an evil report, that they might reproach me. 14 My God, think thou upon Tobiah and Sanballat according to these their works, and on the prophetess Noadiah, and the rest of the prophets, that would have put me in fear. The Jews' enemies leave no stone unturned, no way untried, to take Nehemiah off from building the wall about Jerusalem. In order to this they had tried to fetch him into the country to them, but in vain; now they try to drive him into the temple for his own safety; let him be any where but at his work. Observing him to be a cautious man, they will endeavour to gain their point by making him cowardly. Observe, I. How basely the enemies managed this temptation. 1. That which they designed was to bring Nehemiah to do a foolish thing, that they might laugh at him, and insult over him for doing it, and so lessen his interest and influence ( v. 13 ): That I should be afraid, and so they might have matter for an evil report, and might reproach me. This was indeed doing the devil's work, who is men's tempter that he may be their accuser, draws men to sin that he may glory in their shame. The greatest mischief our enemies can do us is to frighten us from our duty and bring us to do what is sinful. 2. The tools they made use of were a pretended prophet and prophetess, whom they hired to persuade Nehemiah to quit his work and retire for his own safety. The pretended prophet was Shemaiah, of whom it is said that he was shut up in his own house, either under pretence of retirement for meditation and to consult the mind of God or to give Nehemiah a sign in like manner to make himself a recluse. It should seem, Nehemiah had a value for him, for he went to his house to consult him, v. 10 . Other prophets there were, and one prophetess, Noadiah ( v. 14 ), that were in the interest of the Jews' enemies, pensioners to them and traitors to their country. Whether they pretended to inspiration does not appear; they do not say, Thus saith the Lord, as the false prophets of old did; if not so, yet they would be thought to excel in divine knowledge, and human prudence, and to have uncommon measures of insight and foresight, and were therefore consulted in difficult cases, as prophets had been. These the enemies feed to be of counsel for them. Let us hence take occasion to lament, (1.) The wickedness of such bad men as these prophets, that ever any should be so perfidious as to betray the cause of God and their country even under the pretence of communion with God and concern for their country. (2.) The unhappiness of such good men as Nehemiah, who are in danger of being imposed upon by such cheats, and to whom no temptation comes with more force than that which comes under a colour of religion, of revelation and devotion, and is brought by the hand of prophets. 3. The pretence was plausible. These prophets suggested to Nehemiah that the enemies would come and slay him, in the night they would slay him, which he had reason enough to believe was true; they would, if they could, if they durst. They pretended to be much concerned for his safety. The people would be all undone if any harm should come to him; and therefore they very gravely advised him to hide himself in the temple till the danger was over; that was a strong and sacred place, where he would be under the special protection of Heaven, Ps. xxvii. 5 . If Nehemiah had been prevailed upon to do this, immediately the people would both have left off their work and thrown down their arms, and every one would have shifted for his own safety; and then the enemies might easily, and without opposition, have demolished the works, broken down the wall again, and so gained their point. Though self-preservation is a fundamental principle of the law of nature, yet that is not always the best and wisest counsel which pretends to go upon that principle. II. See how bravely Nehemiah vanquished this temptation, and came off a conqueror. 1. He immediately resolved not to yield to it, v. 11 . See here, (1.) What his reasonings are: " Should such a man as I flee? Shall I desert God's work, or discourage my own workmen whom I have employed and encouraged? Shall I be over-credulous of report, and over-solicitous about my own life? I that am the governor, on whom so many eyes are, both of friends and foes? Another might flee, but not I. Who is there that being as I am, in my post of honour, and power, and trust, would go into the temple, and lurk there, when business is to be done, yea, though it were to save his life?" Note, When we are tempted to sin we should remember who and what we are, that we may not do any thing unbecoming us, and the profession we make. It is not for kings, O Lemuel! Prov. xxxi. 4 . (2.) What was the result of his reasonings. He is at a point: "I will not go in. I will rather die at my work than live in an inglorious retreat from it." Note, Holy courage and magnanimity will engage us, whatever it cost us, never to decline a good work, nor ever to do a bad one. 2. He was immediately aware of what was the rise of it ( v. 12 ): " I perceived that God had not sent him, that he gave this advice, not by any divine direction, ordinary or extraordinary, but with a design against me." The wickedness of such mercenary wretches will sooner or later be brought to light. Two things Nehemiah says he dreaded in that which he was advised to:—(1.) Offending God: That I should be afraid, and do so, and sin. Note, Sin is that which above any thing we should dread; and a good preservative it is against sin to be afraid of nothing but sin. (2.) Shaming himself: That they might reproach me. Note, Next to the sinfulness of sin we should dread the scandalousness of it. 3. He humbly begs of God to reckon with them for their base designs upon him ( v. 14 ): My God, think thou upon Tobiah, and the rest of them, according to their works. As, when he had mentioned his own good services, he did not covetously or ambitiously prescribe to God what reward he should give him, but modestly prayed, Think upon me, my God ( ch. v. 19 ), so here he does not revengefully imprecate any particular judgment upon his enemies, but refers the matter to God. "Thou knowest their hearts, and art the avenger of falsehood and wrong; take cognizance of this cause; judge between me and them, and take what way and time thou mayest please to call them to an account for it." Note, Whatever injuries are done us we must not avenge ourselves, but commit our cause to him that judgeth righteously.

The Completion of the Wall. ( b. c. 445.) 15 So the wall was finished in the twenty and fifth day of the month Elul, in fifty and two days. 16 And it came to pass, that when all our enemies heard thereof, and all the heathen that were about us saw these things, they were much cast down in their own eyes: for they perceived that this work was wrought of our God. 17 Moreover in those days the nobles of Judah sent many letters unto Tobiah, and the letters of Tobiah came unto them. 18 For there were many in Judah sworn unto him, because he was the son in law of Shechaniah the son of Arah; and his son Johanan had taken the daughter of Meshullam the son of Berechiah. 19 Also they reported his good deeds before me, and uttered my words to him. And Tobiah sent letters to put me in fear. Nehemiah is here finishing the wall of Jerusalem, and yet still has trouble created him by his enemies. I. Tobiah, and the other adversaries of the Jews, had the mortification to see the wall built up, notwithstanding all their attempts to hinder it. The wall was begun and finished in fifty-two days, and yet we have reason to believe they rested on the sabbaths, v. 15 . Many were employed, and there was room for them; what they did they did cheerfully, and minded their business because they loved it. The threats of their enemies, which were intended to weaken them, it is likely, quickened them to go on with their work the more vigorously, that they might get it done before the enemy came. Thus out of the eater came forth meat. See what a great deal of work may be done in a little time if we would set about it in earnest and keep close to it. When the enemies heard that the wall was finished before they thought it was well begun, and, when they doubted not but to put a stop to it, they were much cast down in their own eyes, v. 16 . 1. They were ashamed of their own confidence that they should cause the work to cease; they were crest-fallen upon the disappointment. 2. They envied the prosperity and success of the Jews, grieved to see the walls of Jerusalem built, while, it may be, the kings of Persia had not permitted them thus to fortify the cities of Samaria. When Cain envied his brother his countenance fell, Gen. iv. 5 . 3. They despaired of ever doing them the mischief they designed them, of bringing them down and making a prey of them; and well they might, for they perceived, by the wonderful success, that the work was wrought of God. Even these heathens had so much sense as, [1.] To see a special providence of God conversant about the affairs of the church when they did remarkably prosper. They said among the heathen, The Lord has done great things for them; it is his doing, Ps. cxxvi. 2 . God fighteth for Israel and worketh with them. [2.] To believe that God's work would be perfect. When they perceived that the work was of God they expected no other than that it would go on and prosper. [3.] To conclude that, if it were of God, it was to no purpose to think of opposing it; it would certainly prevail and be victorious. II. Nehemiah had the vexation, notwithstanding this, to see some of his own people treacherously corresponding with Tobiah and serving his interest; and a great grief and discouragement, no doubt, it was to him. 1. Even of the nobles of Judah there were those who had so little sense of honour and their country's good as to communicate with Tobiah by letter, v. 17 . They wrote with all the freedom and familiarity of friends to him, and welcomed his letters to them. Could nobles do a thing so mean? Nobles of Judah so wicked a thing? It seems great men are not always wise, not always honest. 2. Many in Judah were in a strict but secret confederacy with him to advance the interest of his country, though it would certainly be the ruin of their own. They were sworn unto him, not as their prince, but as their friend and ally, because both he and his son had married daughters of Israel, v. 18 . See the mischief of marrying with strangers; for one heathen that was converted by it ten Jews were perverted. When once they became akin to Tobiah they soon became sworn to him. A sinful love leads to a sinful league. 3. They had the impudence to court Nehemiah himself into a friendship with him: " They reported his good deeds before me, represented him as an intelligent gentleman and well worthy my acquaintance, an honest gentleman and one that I might confide in." We are indeed required to speak ill of no man, but never to speak well of bad men. Those that forsake the law praise the wicked, Prov. xxviii. 4 . 4. They were so false as to betray Nehemiah's counsels to him; they uttered Nehemiah's words to him, perverting them, no doubt, and putting false constructions upon them, which furnished Tobiah with matter for letters to put him in fear and so drive him from his work and discourage him in it. Thus were all their thoughts against him for evil, yet God thought upon him for good.

The success of one good design for God and our generation should encourage us to proceed and form some other; Nehemiah did so, having fortified Jerusalem with gates and walls, his next care is, I. To see the city well kept, ver. 1-4 . II. To see it well peopled, in order to which he here reviews and calls over the register of the children of the captivity, the families that returned at first, and records it, ver. 5-73 . It is the same, in effect, with that which we had, Ezra ii. What use he made of it we shall find afterwards, when he brought one of ten to live in Jerusalem, ch. xi. 1 .

The Completion of the Wall. ( b. c. 445.) 1 Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed, 2 That I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared God above many. 3 And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house. 4 Now the city was large and great: but the people were few therein, and the houses were not builded. God saith concerning his church ( Isa. lxii. 6 ), I have set watchmen upon thy walls, O Jerusalem! This is Nehemiah's care here; for dead walls, without living watchmen, are but a poor defence to a city. I. He appointed the porters, singers, and Levites, in their places to their work. This is meant of their work in general, which was to attend the temple service; it had been neglected in some degree, but now was revived. God's worship is the defence of a place, and his ministers, when they mind their duty, are watchmen on the walls. Or, in particular, he ordered them to be ready against the wall was to be dedicated, that they might perform that service in an orderly and solemn manner; and the dedication of it was its strength. That is likely to be beneficial to us which is devoted to God. II. He appointed two governors or consuls, to whom he committed the care of the city, and gave them in charge to provide for the public peace and safety. Hanani, his brother, who came to him with the tidings of the desolations of Jerusalem, was one, a man of approved integrity and affection to his country; the other was Hananiah, who had been ruler of the palace: for he that has approved himself faithful in less shall be entrusted with more. Of this Hananiah it is said that he was a faithful man and one that feared God above many, v. 2 . Note, 1. Among those who fear God truly there are some who fear him greatly, and excel others in the expressions and instances of that fear; and they are worthy a double portion of that honour which is due to those that fear the Lord, Ps. xv. 4 . There were many in Jerusalem that feared God, but this good man was more eminent for religion and serious godliness than any. 2. Those that fear God must evidence it by their being faithful to all men and universally conscientious. 3. God's Jerusalem is then likely to flourish when those rule in it, and have charge of it, who excel in virtue, and are eminent both for godliness and honesty. It is supposed, by some, that Nehemiah was now about to return to the Persian court to have his commission renewed, and that he left these two worthy men in charge with the affairs of the city in his absence. Good governors, when and where they cannot act themselves, must be very careful whom they depute. III. He gave orders about the shutting of the gates and the guarding of the walls, v. 3, 4 . See here, 1. What the present state of Jerusalem was. The city, in compass, was large and great. The walls enclosed the same ground as formerly; but much of it lay waste, for the houses were not built, few at least in comparison with what had been; so that Nehemiah walled the city in faith, and with an eye to that promise of the replenishing of it which God had lately made by the prophet, Zech. viii. 3 , &c. Though the people were now few, he believed they would be multiplied, and therefore built the walls so as to make room for them; had he not depended upon this he might have thought walls without a city as great a reproach as a city without walls. 2. What was the care of Nehemiah for it. He ordered the rulers of the city themselves, (1.) To stand by, and see the city-gates shut up and barred every night; for in vain had they a wall if they were careless of their gates. (2.) To take care that they should not be opened in the morning till they could see that all was clear and quiet. (3.) To set sentinels upon the walls, or elsewhere, at convenient distances, who should, in case of the approach of the enemy, give timely notice to the city of the danger; and, as it came to their turn to watch, they must post themselves over against their own houses, because of them, it might be presumed, they would be in a particular manner careful. The public safety depends upon every one's particular care to guard himself and his own family against sin, that common enemy. It is every one's interest to watch, but many understand not their own interest; it is therefore incumbent upon magistrates to appoint watches. And as this people had lately found God with them in their building (else they would have built in vain), so now that the wall was built, no doubt, they were made sensible that except the Lord kept the city the watchman waked but in vain, Ps. cxxvii. 1 .

The Register of the Captives. ( b. c. 445.) 5 And my God put into mine heart to gather together the nobles, and the rulers, and the people, that they might be reckoned by genealogy. And I found a register of the genealogy of them which came up at the first, and found written therein, 6 These are the children of the province, that went up out of the captivity, of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city; 7 Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah. The number, I say, of the men of the people of Israel was this; 8 The children of Parosh, two thousand a hundred seventy and two. 9 The children of Shephatiah, three hundred seventy and two. 10 The children of Arah, six hundred fifty and two. 11 The children of Pahathmoab, of the children of Jeshua and Joab, two thousand and eight hundred and eighteen. 12 The children of Elam, a thousand two hundred fifty and four. 13 The children of Zattu, eight hundred forty and five. 14 The children of Zaccai, seven hundred and threescore. 15 The children of Binnui, six hundred forty and eight. 16 The children of Bebai, six hundred twenty and eight. 17 The children of Azgad, two thousand three hundred twenty and two. 18 The children of Adonikam, six hundred threescore and seven. 19 The children of Bigvai, two thousand threescore and seven. 20 The children of Adin, six hundred fifty and five. 21 The children of Ater of Hezekiah, ninety and eight. 22 The children of Hashum, three hundred twenty and eight. 23 The children of Bezai, three hundred twenty and four. 24 The children of Hariph, a hundred and twelve. 25 The children of Gibeon, ninety and five. 26 The men of Beth-lehem and Netophah, a hundred fourscore and eight. 27 The men of Anathoth, a hundred twenty and eight. 28 The men of Beth-azmaveth, forty and two. 29 The men of Kirjath-jearim, Chephirah, and Beeroth, seven hundred forty and three. 30 The men of Ramah and Geba, six hundred twenty and one. 31 The men of Michmas, a hundred and twenty and two. 32 The men of Beth-el and Ai, a hundred twenty and three. 33 The men of the other Nebo, fifty and two. 34 The children of the other Elam, a thousand two hundred fifty and four. 35 The children of Harim, three hundred and twenty. 36 The children of Jericho, three hundred forty and five. 37 The children of Lod, Hadid, and Ono, seven hundred twenty and one. 38 The children of Senaah, three thousand nine hundred and thirty. 39 The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three. 40 The children of Immer, a thousand fifty and two. 41 The children of Pashur, a thousand two hundred forty and seven. 42 The children of Harim, a thousand and seventeen. 43 The Levites: the children of Jeshua, of Kadmiel, and of the children of Hodevah, seventy and four. 44 The singers: the children of Asaph, a hundred forty and eight. 45 The porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, a hundred thirty and eight. 46 The Nethinims: the children of Ziha, the children of Hashupha, the children of Tabbaoth, 47 The children of Keros, the children of Sia, the children of Padon, 48 The children of Lebana, the children of Hagaba, the children of Shalmai, 49 The children of Hanan, the children of Giddel, the children of Gahar, 50 The children of Reaiah, the children of Rezin, the children of Nekoda, 51 The children of Gazzam, the children of Uzza, the children of Phaseah, 52 The children of Besai, the children of Meunim, the children of Nephishesim, 53 The children of Bakbuk, the children of Hakupha, the children of Harhur, 54 The children of Bazlith, the children of Mehida, the children of Harsha, 55 The children of Barkos, the children of Sisera, the children of Tamah, 56 The children of Neziah, the children of Hatipha. 57 The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Perida, 58 The children of Jaala, the children of Darkon, the children of Giddel, 59 The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of Amon. 60 All the Nethinims, and the children of Solomon's servants, were three hundred ninety and two. 61 And these were they which went up also from Tel-melah, Tel-haresha, Cherub, Addon, and Immer: but they could not show their father's house, nor their seed, whether they were of Israel. 62 The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred forty and two. 63 And of the priests: the children of Habaiah, the children of Koz, the children of Barzillai, which took one of the daughters of Barzillai the Gileadite to wife, and was called after their name. 64 These sought their register among those that were reckoned by genealogy, but it was not found: therefore were they, as polluted, put from the priesthood. 65 And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim. 66 The whole congregation together was forty and two thousand three hundred and threescore, 67 Beside their manservants and their maidservants, of whom there were seven thousand three hundred thirty and seven: and they had two hundred forty and five singing men and singing women. 68 Their horses, seven hundred thirty and six: their mules, two hundred forty and five: 69 Their camels, four hundred thirty and five: six thousand seven hundred and twenty asses. 70 And some of the chief of the fathers gave unto the work. The Tirshatha gave to the treasure a thousand drams of gold, fifty basons, five hundred and thirty priests' garments. 71 And some of the chief of the fathers gave to the treasure of the work twenty thousand drams of gold, and two thousand and two hundred pound of silver. 72 And that which the rest of the people gave was twenty thousand drams of gold, and two thousand pound of silver, and threescore and seven priests' garments. 73 So the priests, and the Levites, and the porters, and the singers, and some of the people, and the Nethinims, and all Israel, dwelt in their cities; and when the seventh month came, the children of Israel were in their cities. We have here another good project of Nehemiah's; for wise and zealous men will be always contriving something or other for the glory of God and the edification of his church. He knew very well that the safety of a city, under God, depends more upon the number and valour of the inhabitants than upon the height or strength of its walls; and therefore, observing that the people were few that dwelt in it, he thought fit to take an account of the people, that he might find what families had formerly had their settlement in Jerusalem, but were now removed into the country, that he might bring them back, and what families could in any other way be influenced by their religion, or by their business, to come and rebuild the houses in Jerusalem and dwell in them. So little reason have we to wish that we may be placed alone in the earth, or in Jerusalem itself, that much of our safety and comfort depends upon our neighbours and friends; the more the stronger, the more the merrier. It is the wisdom of the governors of a nation to keep the balance even between the city and country, that the metropolis be not so extravagantly large as to drain and impoverish the country, nor yet so weak as not to be able to protect it. Now observe, I. Whence this good design of Nehemiah's came. He owns, My God put it into my heart, v. 5 . Note, Whatever good motion is in our minds, either prudent or pious, we must acknowledge it to come from God. It was he that put it into our hearts; for every good gift and every good work are from above. He gives knowledge; he gives grace; all is of him, and therefore all must be to him. What is done by human prudence must be ascribed to the direction of divine Providence; he that teaches the husbandman his discretion ( Isa. xxviii. 26 ) teaches the statesman his. II. What method he took in prosecution of it. 1. He called the rulers together, and the people, that he might have an account of the present state of their families—their number and strength, and where they were settled. It is probable that when he summoned them to come together he ordered them to bring such an account along with them out of their several districts. And I doubt they were not so many but that it might be soon done. 2. He reviewed the old register of the genealogy of those who came up at the first, and compared the present accounts with that; and here we have the repetition of that out of Ezra 2 . The title is the same here ( v. 6, 7 ) as there ( v. 1, 2 ): These are the children of the province, &c. Two things are here repeated and recorded a second time from thence—the names and numbers of their several families, and their oblations to the service of the temple. The repetition of these accounts may intimate to us the delight which the great God is pleased to take in the persons, families, and services of his spiritual Israel, and the particular notice he takes of them. He knows those that are his, knows them all, knows them by name, has his eye on the register of those children of the captivity, and does all according to the ancient counsel of his will concerning them. (1.) Here is an account of the heads of the several families that first came up, v. 6-69 . As to this, [1.] Though it seem of little use to us now, yet then it was of great use, to compare what they had been with what they now were. We may suppose they were much increased by this time; but it would do well for them to remember their small beginnings, that they might acknowledge God in multiplying their families and building them up. By this means likewise their genealogies would be preserved, and the distinction of their families kept up, till the Messiah should come, and then an end be put to all their genealogies, which were preserved for his sake, but afterwards were endless. But, [2.] There are many differences in the numbers between this catalogue and that in Ezra. Most of them indeed are exactly the same, and some others within a very few under or over (one or two perhaps); and therefore I cannot think, as some do, that that was the number of these families at their first coming and this as they were now, which was at least forty years after (some make it much more); for we cannot suppose so many families to be not at all, or but little, altered in their numbers in all that time; therefore what differences there are we may suppose to arise either from the mistakes of transcribers, which easily happen in numbers, or from the diversity of the copies from which they were taken. Or perhaps one was the account of them when they set out from Babylon with Zerubbabel, the other when they came to Jerusalem. The sum totals are all just the same there and here, except of the singing-men and singing-women, which there are 200, here 245. These were not of such importance as that they should keep any strict account of them. (2.) Here is an account of the offerings which were given towards the work of God, v. 70 , &c. This differs much from that in Ezra ii. 68, 69 , and it may be questioned whether it refers to the same contribution; here the tirshatha, or chief governor, who there was not mentioned, begins the offering; and the single sum mentioned there exceeds all those here put together; yet it is probable that it was the same, but that followed one copy of the lists, this another; for the last verse is the same here that it was Ezra ii. 70, adding ch. iii. 1 . Blessed be God that our faith and hope are not built upon the niceties of names and numbers, genealogy and chronology, but on the great things of the law and gospel. Whatever is given to the work of God, he is not unrighteous to forget it; nor shall even a cup of cold water, wherewith he is honoured, go without its reward.