Then I came to the governors beyond the River, and gave them the king’s letters. Now the king had sent captains of the army and horsemen with me.
Parallel Translations
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Then I came to the governors beyond the River, and gave them the king’s letters. Now the king had sent captains of the army and horsemen with me.
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Then I came to the governors beyond the river, and gave them the king’s letters. Now the king had sent captains of the army and horsemen with me.
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Then I came to the governors beyond the River, and gave them the king's letters. Now the king had sent with me captains of the army and horsemen.
Cross-references (1)
Passages linked to Nehemiah 2:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ezra 8:22 For I was ashamed to ask of the king a band of soldiers and horsemen to help us against the enemy on the way, because we had spoken to the king, saying, “The hand of our God is on all those who seek him, for good; but his power and his wrath is against all those who forsake him.”
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Neh 2:9 Then I came to the governors beyond…
Neh 2:9 Then I came to the governors beyond the river, and gave them the king’s letters. Now the king had sent captains of the army and horsemen with me.
Ver. 9. Then I came to the governors] Josephus saith that the next day he took his journey and delivered his letters to Saddeus, governor of Syria, Phoenicia, and Samaria. A strange example, saith one, to see a courtier leave that wealth, ease, and authority that he was in, and go dwell so far from court in an old, torn, and decayed city, among a rude poor people, where be should not live quietly, but toil and drudge like a day labourer, in dread and danger of his life. But this is the case of earnest and zealous men in religion, &c.
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Now the king had sent captains] This was more than Nehemiah had desired; and as much as he could have done for the greatest lord in the land. God is likewise usually better to his people than their prayers; and when they ask but one talent, he, Naaman like, will force them to take two.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain We are here told,
We are here told,
I. Now Nehemiah was dismissed by the court he was sent from. The king appointed captains of the army and horsemen to go with him (Neh 2:9), both for his guard and to show that he was a man whom the king did delight to honour, that all the king's servants might respect him accordingly. Those whom the King of kings sends he thus protects, he thus dignifies with a host of angels to attend them.
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II. How he was received by the country he was sent to.
1. By the Jews and their friends at Jerusalem. We are told,
(1.) That while he concealed his errand they took little notice of him. He was at Jerusalem three days (Neh 2:11), and it does not appear that any of the great men of the city waited on him to congratulate him on his arrival, but he remained unknown. The king sent horsemen to attend him, but the Jews sent none to meet him; he had no beast with him, but that which he himself rode on, Neh 2:12. Wise men, and those who are worthy of double honour, yet covet not to come with observation, to make a show, or make a noise, no, not when they come with the greatest blessings. Those that shortly are to have the dominion in the morning the world now knows not, but they lie hid, Jo1 3:1.
(2.) That though they took little notice of him he took great notice of them and their state. He arose in the night, and viewed the ruins of the walls, probably by moon-light (Neh 2:13), that he might see what was to be done and in what method they must go about it, whether the old foundation would serve, and what there was of the old materials that would be of use. Note, [1.] Good work is likely to be well done when it is first well considered. [2.] It is the wisdom of those who are engaged in public business, as much as may be, to see with their own eyes, and not to proceed altogether upon the reports and representations of others, and yet to do this without noise, and if possible unobserved. [3.] Those that would build up the church's walls must first take notice of the ruins of those walls. Those that would know how to amend must enquire what is amiss, what needs reformation, and what may serve as it is.
(3.) That when he disclosed his design to the rulers and people they cheerfully concurred with him in it. He did not tell them, at first, what he came about (Neh 2:16), because he would not seem to do it for ostentation, and because, if he found it impracticable, he might retreat the more honourably. Upright humble men will not sound a trumpet before their alms or any other of their good offices. But when he had viewed and considered the thing, and probably felt the pulse of the rulers and people, he told them what God had put into his heart (Neh 2:12), even to build up the wall of Jerusalem, Neh 2:17. Observe, [1.] How fairly he proposed the undertaking to them: "You see the distress we are in, how we lie exposed to the enemies that are round about us, how justly they reproach us as foolish and despicable, how easily they may make a prey of us whenever they have a mind; come, therefore, and let us build up the wall." He did not undertake to do the work without them (it could not be the work of one man), nor did he charge or command imperiously, though he had the king's commission; but in a friendly brotherly way he exhorted and excited them to join with him in this work. To encourage them hereto, he speaks of the design, First, As that which owed it origin to the special grace of God. He takes not the praise of it to himself, as a good thought of his own, but acknowledges that God put it into his heart, and therefore they all ought to countenance it (whatever is of God must be promoted), and might hope to prosper in it, for what God puts men upon he will own them in. Secondly, As that which owed its progress hitherto to the special providence of God. He produced the king's commission, told them how readily it was granted and how forward the king was to favour his design, in which he saw the hand of his God good upon him. It would encourage both him and them to proceed in an undertaking which God had so remarkably smiled upon. Thus he proposed it to them; and, [2.] They presently came to a resolution, one and all, to concur with him: Let us rise up and build. They are ashamed that they have sat still so long without so much as attempting this needful work, and now resolve to rise up out of their slothfulness, to bestir themselves, and to stir up one another. "Let us rise up," that is, "let us do it with vigour, and diligence, and resolution, as those that are determined to go through with it." So they strengthened their hands, their own and one another's, for this good work. Note, First, Many a good work would find hands enough to be laid to it if there were but one good head to lead in it. They all saw the desolations of Jerusalem, yet none proposed the repair of them; but, when Nehemiah proposed it, they all consented to it. It is a pity that a good motion should be lost purely for want of one to move it and to break the ice in it. Secondly, By stirring up ourselves and one another to that which is good, we strengthen ourselves and one another for it; for the great reason why we are weak in our duty is because we are cold to it, indifferent and unresolved. Let us now see how Nehemiah was received,
2. By those that wished ill to the Jews. Those whom God and his Israel blessed they cursed. (1.) When he did but show his face it vexed them, Neh 2:10. Sanballat and Tobiah, two of the Samaritans, but by birth the former a Moabite, the latter an Ammonite, when they saw one come armed with a commission from the king to do service to Israel, were exceedingly grieved that all their little paltry arts to weaken Israel were thus baffled and frustrated by a fair, and noble, and generous project to strengthen them. Nothing is a greater vexation to the enemies of good people, who have misrepresented them to princes as turbulent, and factious, and not fit to live, than to see them stand right in the opinion of their rulers, their innocency cleared and their reproach rolled away, and that they are thought not only fit to live, but fit to be trusted. When they saw a man come in that manner, who professedly sought the welfare of the children of Israel, it vexed them to the heart. The wicked shall see it, and be grieved. (2.) When he began to act they set themselves to hinder him, but in vain, Neh 2:19, Neh 2:20. [1.] See here with what little reason the enemies attempted to discourage him. They represented the undertaking as a silly thing: They laughed us to scorn and despised us as foolish builders, that could not finish what we began. They represented the undertaking also as a wicked thing, no better than treason: Will you rebel against the king? Because this was the old invidious charge, though now they had a commission from the king and were taken under his protection, yet still they must be called rebels. [2.] See also with what good reason the Jews slighted these discouragements. They bore up themselves with this that they were the servants of the God of heaven, the only true and living God, that they were acting for him in what they did, and that therefore he would bear them out and prosper them, though the heathen raged, Psa 2:1. They considered also that the reason why these enemies did so malign them was because they had no right in Jerusalem, but envied them their right in it. Thus may the impotent menaces of the church's enemies be easily despised by the church's friends.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Then I came to the governors beyond the river,....…
Then I came to the governors beyond the river,.... Who these governors were, whether the same who were in the second year of this king's reign eighteen years ago, Tatnai and Shetharboznai, is not certain:
now the king had sent captains of the army and horsemen with me; both to do him honour, and for his safety; and coming thus attended, must serve to recommend him to the governor, who received him from them at the river Euphrates, and conducted him to Judah.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain Neh 2:9. Now the king had sent captains of…
Neh 2:9. Now the king had sent captains of the army and horsemen with me — This the king had done over and above what Nehemiah had desired; and it procured him the greater respect from the governors, when they saw the care which the king took for the safety of his person.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain NEHEMIAH’S JOURNEY TO JERUSALEM AND NIGHT-VIEW OF ITS WALLS,…
NEHEMIAH’S JOURNEY TO JERUSALEM AND NIGHT-VIEW OF ITS WALLS, Neh_2:9-16.
9. Sent captains of the army and horsemen — For a safe-conduct. Probably Nehemiah retained these for his guard at Jerusalem.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 9. the governors beyond the river] The governors of…
9. the governors beyond the river] The governors of the provinces W. of the Euphrates. According to Josephus the chief governor of Syria, Phœnicia and Samaria was Adæus (Ant. XI. 5. 6). The statement that Nehemiah went to the various ‘governors beyond the river’ may indicate the line of his journey, of which we are told nothing. The Compiler for brevity’s sake has here condensed ‘the Memoirs of Nehemiah,’ omitting whatever was not directly connected with the purpose of his history. Nehemiah would journey to Babylon, and from Babylon probably to Hamath and Damascus, which as the most important cities in Syria would be the residences of ‘governors.’ From Damascus he either journeyed along the E. of the Jordan, crossing it at Jericho, or he crossed it by the usual fords south of the Lake of Galilee and visited Samaria on his way to Jerusalem. At Samaria there may very possibly have resided a Persian officer (cf. Neh_4:2). If Nehemiah took Samaria on his way to Jerusalem, this would account for his mention of Sanballat and Tobiah (Neh_2:10) before the mention of his arrival at Jerusalem (Neh_2:11).
had sent … with me] R.V. had sent with me.… As the king’s commissioner Nehemiah was attended by an armed retinue. These royal soldiers placed at his disposal would greatly strengthen the independence of his position at Jerusalem. Nehemiah’s progress as governor with an armed escort is in striking contrast to the similar journey of Ezra, who was ashamed to ask for military protection for his large and unarmed company. (Ezr_8:22.)
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (9-11) His journey to Jerusalem, occupying some three months,…
(9-11) His journey to Jerusalem, occupying some three months, and safe under good escort, is passed over in the narrative, as Ezra’s had been. It is mentioned, however, that Sanballat, one of the “governors,” was roused to hostility. After the laborious travelling Nehemiah rested three days, to review the past and prepare for the future.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain NEHEMIAH"S JOURNEY TO JERUSALEM. (Neh_3:9-11) On his way to…
NEHEMIAH"S JOURNEY TO JERUSALEM. (Neh_3:9-11) On his way to Jerusalem, Nehemiah would pass through the provinces of various Persian satraps and governors. To those beyond the Euphrates he carried letters, which he took care to deliver, though by doing so he aroused the hostility of San-ballat. Being accompanied by an escort of Persian soldiers, he experienced neither difficulty nor danger by the way, but effected his journey in about three months.
I came to the governors beyond the river. Josephus gives the name of the satrap, of Syria at this time as Adieus, ("Ant. Jud:, 11:5, ad fin) but it is uncertain on what authority. The other "governors" he calls Hipparchs.
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Vers. 9-20. Preparation for a great work.
A record of the first steps taken by Nehemiah in the execution of his commission.
I HIS JOURNEY TO JERUSALEM (vers. 9, 11). He no doubt lost no time in setting out; and he made the journey with suitable dignity, and in safety, owing to the escort granted by the king, and the obedience of the "governors beyond the river" to "the king"s letters.
II HIS PRELIMINARY INVESTIGATION (vers. 12-15). This was
1. Personal. He would see with his own eyes the condition of the wall, so as to judge of the practicability of his plan for restoring it.
2. Secret. Perhaps that foes without might not be able to hinder him, nor their partisans within inform them of his movements.
3. Thorough. Notwithstanding the difficulty of completing it. In all enterprises careful inquiry must precede action if they are to prosper. Our Lord enjoins those who are thinking of becoming his disciples to "count the cost;" and a similar previous consideration is necessary in endeavours to advance his kingdom. Whoever would revive, reform, or restore, must first ascertain the existing state of things, and reckon up his resources for effecting his object. "The knowledge of a disease is half its cure." Rash zeal is likely to end in failure. Only we must take heed of putting consideration in the place of action; of "thinking about" decision in religion instead of deciding; of "considering" how we can do good until the opportunity of doing it is gone.
III HIS SUCCESSFUL APPEAL TO THE PEOPLE. Notwithstanding the ruinous condition of the wall, and the feebleness of the Jews
1. He was confident and resolute himself. Assured that the work could be done, and prepared to do his part, and more.
2. He infused his spirit into the people.
(1) He appealed to all classes: rulers, priests, nobles, working-men. The co-operation of all was essential.
(2) His appeal was to all assembled together. Thus insuring the enthusiasm generated by numbers.
(3) His appeal was forcible.
(a) Reminding them of the present condition of the city. Ruinous, defenceless, exciting contempt.
(b) Informing them of the favourable turn which affairs had taken. God"s kind interposition. The king"s commission to him, and gracious words.
(c) Summoning them to join him in building the wall.
(4) His appeal was successful. It roused them to
(a) Prompt and determined resolve.
(b) Mutual incitement.
(c) Confidence and courage.
"So they strengthened their hands for the good work." Observe
1. The worth of competent leaders. The multitude helpless without them. One man, able and resolute, may turn weakness into strength, and depression into prosperity. In the work of Christ good leaders are of incalculable value. The advent of such often changes the whole aspect of things.
2. The duty of those who are fitted to be leaders. A great responsibility rests on them. Let them not decline the posts for which they are fitted on account of the expense or self-denial involved in filling them. Let them study to lead well, not for the sake of their own honour, but for the glory of Christ and the good of their brethren. Let them lead by their example as well as their speeches; so that they can say with Nehemiah, "Come, and let us build," etc.
3. The duty of the people towards them. To recognise them, welcome them thankfully, co-operate with them heartily. If the people are weak without good leaders, these are equally weak without the people. But both uniting heartily, they may work wonders.
IV HIS TREATMENT OF ILL-DISPOSED NEIGHBOURS.
1. How they regarded his proceedings.
(1) With great displeasure and mortification (ver. 10).
(2) With undisguised contempt (ver. 19). "Will ye rebel against the king?" is perhaps to be viewed as ironical rather than as insinuating a serious charge. "Ye puny Jews, do you imagine you can defy the power of Persia to which you are subject?" Otherwise we may add
(3) With misrepresentation.
2. How he dealt with them.
(1) He addressed them seriously, expressing his confidence in God; his determination, in common with his brethren, to proceed with the enterprise; his rejection of their unjustifiable interference.
(2) He just went on with the work. Observe
1. Every good work will meet with opposition, if not with contempt.
2. Such opposition is best met by trust in God, earnest resolution, and increased activity.
HOMILIES BY W. CLARKSON. Vers. 9-11. Ungodly (unchristian) jealousy.
Nehemiah, attended by a Persian escort, came safely to Jerusalem. The king had dealt liberally with him; he provided him with a military guard to protect him from the dangers of the road, and with letters of instruction to use at his journey"s end (ver. 9). But the prophet soon found what we all find soon enough that the work we attempt for God can only be accomplished by triumphing over difficulty. The path of holy service lies over many a scorching plain, up many a steep mountain, along many a "slippery place.". Nehemiah"s great obstacle was to be found in the virulent enmity of Sanballat and Tobiah. When these men heard of his arrival, "it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel" (ver. 10). Looking at this statement concerning these men, we notice
I THEIR COMPARATIVE INNOCENCY WHEN JUDGED BY HUMAN STANDARDS. At first thought it seems almost incredible that they should have been "grieved exceedingly" because a man had come to seek the welfare of their neighbours. But when we ask if Sanballat and Tobiah were so very much worse than mankind in general, we are compelled to own that theirs was but an instance of ordinary human selfishness. In every land and through every age men have been jealous of their rivals" prosperity. These men concluded that the elevation of Jerusalem virtually meant the depression of Samaria; that, indirectly, Nehemiah had come to lower the dignity if not to lessen the prosperity of their state, and they counted him an enemy. So have men argued everywhere even until now. Wars that were avowedly waged on some small pretext were really fought because one strong nation was jealous of the growing vigour of some neighbouring power. Not only nations, but tribes, families, societies, and (it must be sorrowfully admitted) Christian Churches have allowed themselves to be jealous of the growth of other nations, other tribes, other Churches, and have been grieved when men "sought" and promoted "their welfare." So general and widespread is this selfishness, taking the form of jealousy of the prosperity of others, that it is not for us to "cast the first stone" of bitter reproach. But we must see
II THEIR ACTUAL GUILT IN THE SIGHT OF GOD. A selfish jealousy like this of Sanballat and Tobiah, a grief at the prosperity of neighbours and competitors, whether in the civil or religious world, is in the sight of God
(a) unrighteous. Our neighbours have every whit as much right to make the most of their powers and opportunities as we have of ours; to rise above us by lawful means as we to remain above them. We, as well as they, have received our heritage from men and from God, and we have no moral right to limit their success, or to object to their power, or be offended at their superiority.
(b) Short-sighted. We ought to understand that we are enriched by one another"s prosperity. "We are members one of another, and should rejoice in one another"s welfare. This is so with
(1) neighbouring nations;
(2) sister Churches;
(3) capital and labour;
(4) various contemporary industries.
The more one prospers, the more another will prosper too. If a man comes to "seek the welfare" of any "Israel," we should not be "exceedingly grieved," but heartily glad.
(c) Sinful. Though we may not denounce one another, we are all, together, under the condemnation of God. How can he be otherwise than grieved with us when we envy the welfare of our own brethren? That those who are children of the same Divine Father and members of the same family should wish ill to one another must vex his loving spirit.
(d) Something of which we shall live to be utterly ashamed. How many have to remember with shame that when men "came seeking the welfare of God"s people," they were antagonistic when they should have been friendly. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Then I came to the governors beyond the river.
Neh_2:9-20
Then I came to the governors beyond the river.
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The initial stages of a great reformation
Great reformations often have an insignificant commencement and are slow in developing their true proportions. Reformation work--
I. Requires a vigorous leader.
II. Should not be undertaken without a deliberate estimate of its magnitude and difficulty.
III. In its initial stages is almost certain to provoke opposition.
IV. Cannot be carried on without mutual co-operation.
V. Cannot succeed without the divine blessing. (Homiletic Commentary.)
And gave them the kings letters.
The kings letters
Here is a beautiful picture of the Christian evangelist. When he goes abroad he has no introduction of himself to make--he simply delivers the Kings letters. When the preacher appears in the pulpit, all he has to do is to give the people the Kings letters; when the student bends his head over his desk in the study, it is only that he may study what is written in the letters of the King. The moment we begin to write letters of commendation for ourselves, we become as other men; our distinctiveness as ambassadors is lost. The Kings letters are full of light and love. They are addressed to every man. (J. Parker, D. D.)
When Sanballat the Horonite . . . it grieved them exceedingly.--
Secret jealousy
There is jealousy--
I. Tyrannical in its spirit.
II. Anti-religious in its attitude.
III. Covetously selfish in its motives.
IV. Self-torturing in its effects. (Homiletic Commentary.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain NEHEMIAHS journey up to Jerusalem differed in many respects…
THE MIDNIGHT RIDE
Neh_2:9-20
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NEHEMIAHS journey up to Jerusalem differed in many respects from Ezras great expedition, with a host of emigrants, rich stores, and all the accompaniments of a large caravan. Burdened with none of these encumbrances, the newly appointed governor would be able to travel in comparative ease. Yet while Ezra was "ashamed" to ask for a military escort to protect his defenceless multitude and the treasures which were only too likely to attract the vulture eyes of roving hordes of Bedouin, because, as he tells us, he feared such a request might be taken as a sign of distrust in his God, Nehemiah accepted a troop of cavalry without any hesitation. This difference, however, does not reflect any discredit on the faith of the younger man.
In the first place, his claims on the king were greater than those of Ezra, who would have had to petition for the help of soldiers if he had wanted it, whereas Nehemiah received his bodyguard as a matter of course. Ezra had been a private subject previous to his appointment, and though he had subsequently been endowed with large authority of an indefinite character, that authority was confined to the execution of the Jewish law; it had nothing to do with the general concerns of the Persian government in Syria or Palestine. But Nehemiah came straight from the court, where he had been a favourite servant of the king, and he was now made the official governor of Jerusalem. It was only in accordance with custom that he should have an escort assigned him when he went to take possession of his district. Then, probably to save time, Nehemiah would travel by the perilous desert route through Tadmor, and thus cover the whole journey in about two months-a route which Ezras heavy caravan may have avoided. When he reached Syria the fierce animosity which had been excited by Ezras domestic reformation-and which therefore had been broken out after Ezras expedition-would make it highly dangerous for a Jew who was going to aid the hated citizens of Jerusalem to travel through the mixed population.
Nevertheless, after allowing their full weight to these considerations, may we not still detect an interesting trait of the younger mans character in Nehemiahs ready acceptance of the guard with which Ezra had deliberately dispensed? In the eyes of the world the idealist Ezra must have figured as a most unpractical person. But Nehemiah, a courtier by trade, was evidently well accustomed to "affairs." Naturally a cautious man, he was always anxious in his preparations, though no one could blame him for lack of decision or promptness at the moment of action. Now the striking thing about his character in this relation-that which lifts it entirely above the level of purely secular prudence-is the fact that he closely associated his careful habits with. his faith in Providence. He would have regarded the rashness which excuses itself on the plea of faith as culpable presumption. His religion was all the more real and thorough because it did not confine itself to unearthly experiences, or refuse to acknowledge the Divine in any event that was not visibly miraculous. No man was ever more impressed with the great truth that God was with him. It was this truth, deeply rooted in his heart, that gave him the joy which became the strength, the very inspiration of his life. He was sure that his commonest secular concerns were moulded by the hand of his God. Therefore to his mind the detachment of Persian cavalry was as truly assigned to him by God as if it had been a troop of angels sent straight from the hosts of heaven.
The highly dangerous nature of his undertaking and the necessity for exercising the utmost caution were apparent to Nehemiah as soon as he approached Jerusalem. Watchful enemies at once showed themselves annoyed "that there was come a man to seek the welfare of the children of Israel." {Neh_2:10} It was not any direct injury to themselves, it was the prospect of some favour to the hated Jews that grieved these people, though doubtless their jealousy was in part provoked by dread lest Jerusalem should regain the position of pre-eminence in Palestine which had been enjoyed during her depression by the rival city of Samaria. Under these circumstances Nehemiah followed the tactics which he had doubtless learnt during his life among the treacherous intrigues of an Oriental court. He did not at first reveal his plans. He spent three days quietly in Jerusalem. Then he took his famous ride round the ruins of the city walls. This was as secret as King Alfreds exploration of the camp of the Danes. Without breathing a word of his intention to the Jews, and taking only a horse or an ass to ride on himself and a small body of trusty attendants on foot, Nehemiah set out on his tour in the dead of night. No doubt the primary purpose of this secrecy was that no suspicion of his design should reach the enemies of the Jews. Had these men suspected it they would have been beforehand with their plans for frustrating it; spies and traitors would have been in the field before Nehemiah was prepared to receive them; emissaries of the enemy would have perverted the minds even of loyal citizens. It would be difficult enough under any circumstances to rouse the dispirited people to undertake a work of great toil and danger. If they were divided in counsel from the first it would be hopeless. Moreover, in order to persuade the Jews to fortify their city, Nehemiah must be prepared with a clear and definite proposal. He must be able to show them that he understands exactly in what condition their ruined fortifications are lying. For his personal satisfaction, too, he must see the ruins with his own eyes. Ever since the travellers from Jerusalem who met him at Susa had shocked him with their evil tidings, a vision of the broken walls and charred gates had been before his imagination. Now he would really see the very ruins themselves, and ascertain whether all was as bad as it had been represented.
The uncertainty which still surrounds much of the topography of Jerusalem, owing to its very foundations having been turned over by the ploughshare of the invader, while some of its sacred sites have been buried under huge mounds of rubbish, renders it impossible to trace Nehemiahs night ride in all its details. If we are to accept the latest theory, according to which the gorge hitherto regarded as the Tyropaeon is really the ancient Valley of Hinnom, some other sites will need considerable readjustment. The "Gate of the Valley" seems to be one near the head of the Valley of Hinnom; we know nothing of the "Dragon Well": the "Dung Port" would be a gateway through which the city offal was flung out to the fires in the Valley of Hinnom; the "Kings Pool" is very likely that afterwards known as the "Pool of Siloam." The main direction of Nehemiahs tour of inspection is fairly definite to us. He started at the western exit from the city and passed down to the left, to where the Valley of Hinnom joins the Valley of the Kidron; ascending this valley, he found the masses of stones and heaps of rubbish in such confusion that he was compelled to leave the animal he had been riding hitherto and to clamber over the ruins on foot. Reaching the northeastern corner of the valley of the Kidron, he would turn round by the northern side of the city, where most of the gates had been situated, because there the city, which was difficult of access to the south and the east on account of the encircling ravines, could be easily approached.
And what did he gain by his journey? He gained knowledge. The reformation that is planned by the student at his desk, without any reference to the actual state of affairs, will be, at best, a Utopian dream. But if the dreamer is also a man of resources and opportunities, his impracticable schemes may issue in incalculable mischief. "Nothing is more terrible," says Goethe, "than active ignorance." We can smile at a knight-errant Don Quixote; but a Don Quixote in power would be as dangerous as a Nero. Most schemes of socialism, though they spring from the brains of amiable enthusiasts, break up like empty bubbles on the first contact with the real world. It is especially necessary, too, to know the worst. Optimism is very cheering in idea, but when it is indulged in to the neglect of truth, with an impatient disregard for the shady side of life, it simply leads its devotees into a fools paradise. The highest idealist must have something of the realist in him if he would ever have his ideas transformed into facts.
Further, it is to be noted that Nehemiah would gather his information for himself; he could not be content with hearsay evidence. Here again he reveals the practical man. It is not that he distrusts the honesty of any agents he might employ, nor merely that he is aware of the deplorable inaccuracy of observers generally and the inability of nearly all people to give an un-coloured account of what they have seen, but he knows that there is an impression to be obtained by personal observation which the most correct description cannot approach. No map or book will give a man a right idea of a place that he has never visited. If this is true of the external world, much more is it the case with those spiritual realities which the eye hath not seen, and which therefore it has not entered into the heart of man to conceive.. Wordsworth frequently refers to his sensations of surprise and disappointment passing over into a new delight when he first beheld scenes long ago described to him in verse or legend. He finds "Yarrow visited" very unlike "Yarrow unvisited." One commonplace distinction we must all have noticed under similar circumstances-viz., that the imagination is never rich and varied enough to supply us with the complications of the realty. Before we have looked at it our idea of the landscape is too simple, and an invariable impression produced by the actual sight of it is to make us feel how much more elaborate it is. Indeed a personal investigation of most phenomena reveals an amount of complication previously unexpected. Where the investigation is, like Nehemiahs, concerned with an evil we propose to attack, the result is that we begin to see that the remedy cannot be so simple as we imagined before we knew all the facts.
But the chief effect of Nehemiahs night ride would be to impress him with an overwhelming sense of the desolation of Jerusalem. We may know much by report, but we feel most keenly that of which we have had personal experience. Thus the news of a gigantic cataclysm in China does not affect us with a hundredth part of the emotion that is excited in us by a simple street accident seen from our own windows. The man whose heart will be moved enough for him to sacrifice himself seriously in relieving misery is he who will first "visit the fatherless and widows in their affliction." {Jam_1:27} Then the proof that the impression is deep and real, and not a mere idle sentiment, will be seen in the fact that it prompts action. Nehemiah was moved to tears by the report of the ruinous condition of Jerusalem, which reached him in the far-off palace beyond the Euphrates. What the scene meant to him as he slowly picked his way among the huge masses of masonry is seen by his conduct immediately afterwards. It must have stirred him profoundly. The silence of the sleeping city, broken now and again by the dismal howls of packs of dogs scouring the streets, or perhaps by the half-human shrieks of jackals on the deserted hills in the outlying country; the dreary solitude of the interminable heaps of ruins, the mystery of strange objects half-descried in the distance by starlight, or, at best, by moonlight, the mournful discovery, on nearer view, of huge building stones tumbled over and strewn about on mountainous heaps of dust and rubbish, the gloom, the desolation, the terror, -all this was enough to make the heart of a patriot faint with despair. Was it possible to remedy such huge calamities?
Nehemiah does not despair. He has no time to grieve. We hear no more of his weeping and lamentation and fasting. Now he is spurred on to decisive action.
Fortified by the knowledge he has acquired in his adventurous night ride, and urged by the melancholy sights he has witnessed, Nehemiah loses no time in bringing his plans before the oligarchy of nobles who held the rule in Jerusalem previous to his coming, as well as the rest of the Jews. Though he is now the officially appointed governor, he cannot arrange matters with a high hand. He must enlist the sympathy and encourage the faith, both of the leaders and of the people generally.
The following points in his speech to the Jews may be noticed. First, he calls attention to the desolate condition of Jerusalem. {Neh_2:17-18} This is a fact well known. "Ye see the evil case that we are in," he says, "how Jerusalem lieth waste, and the gates thereof are burned with fire." The danger was that apathy would succeed to despair, for it is possible for people to become accustomed to the most miserable condition. The reformer must infuse a "Divine discontent ," and the preliminary step is to get the evil plight well recognised and heartily disliked. In the second place, Nehemiah exhorts the nobles and people to join him in building the walls.
So now he clearly reveals his plan. The charm in his utterance here is in the use of the first person plural, not the first person singular- he cannot do the work alone, nor does he wish to, not the second person-though he is the authoritative governor, he does not enjoin on others a task the toil and responsibility of which he will not share himself. In the genuine use of this pronoun "we" there lies the secret of all effective exhortation. Next Nehemiah proceeds to adduce reasons for his appeal. He calls out the sense of patriotic pride in the remark, "that we be no more a reproach ," and he goes further, for the Jews are the people of God, and for them to fail is for reproach to be cast on the name of God Himself. Here is the great religious motive for not permitting the city of God to lie in ruins, as it is today the supreme motive for keeping all taint of dishonour from the Church of Christ.
But direct encouragements are needed. A sense of shame may rouse us from our lethargy, and yet in the end it will be depressing if it does not give place to the inspiration of a new hope. Now Nehemiah has two fresh grounds of encouragement. He first names that which he esteems highest - the presence and help of God in his work. "I told them," he says, "of the hand of my God which was good upon me." How could he despair, even at the spectacle of the ruined walls and gateways, with the consciousness of this great and wonderful truth glowing in his heart? Not that he was a mystic weaving fantastic dreams out of the filmy substance of his own vague feelings. It is true he felt impelled by the strong urging of his patriotism, and he knew that God was in that holy passion. Yet his was an objective mind and he recognised the hand of God chiefly in external events-in the Providence that opens doors and indicates paths, that levels mountains of difficulty and fills up impassable chasms, that even bends the wills of great kings to do its bidding. This action of Providence he had himself witnessed; his very presence at Jerusalem was a token of it. He, once a household slave in the jealous seclusion of an Oriental palace, was now the governor of Jerusalem, appointed to his post for the express purpose of restoring the miserable city to strength and safety. In all this Nehemiah felt the hand of God upon him. Then it was a gracious and merciful Providence that had led him. Therefore he could not but own further that the hand of God was "good." He perceived Gods work, and that work was to him most wonderfully full of lovingkindness. Here indeed was the greatest of all encouragements to proceed. It was well that Nehemiah had the devout insight to perceive it; a less spiritually minded man might have received the marvellous favour without ever discovering the hand from which it came. Following the example of the miserable, worldly Jacob, some of us wake up in our Bethel to exclaim with surprise, "Surely the Lord is in this place, and I knew it not." {Gen_28:16} But even that is better than to slumber on in dull indifference, too dead to recognise the Presence that guides and blesses every footstep, provoking the melancholy lamentation: "The ox knoweth his owner, and the ass his masters crib, but Israel doth not know, My people doth not consider." {Isa_1:3}
Lastly, Nehemiah not only perceived the hand of God and took courage from his assurance of the fact, he made this glorious fact known to the nobles of Jerusalem in order to rouse their enthusiasm. He had the simplicity of earnestness, the openness of one who forgets self in advocating a great cause. Is not reticence in religion too often a consequence of the habit of turning ones thoughts inward? Such a habit will vanish at the touch of a serious purpose. The man who is in dead earnest has no time to be self-conscious, he does not indulge in sickly reflections on the effect of what he says on other peoples opinions about himself, he will not care what they think about him so long as he moves them to do the thing it is laid on his soul to urge upon them. But it is difficult to escape from the selfish subjectivity of modern religion, and recover the grand naturalness of the saints alike of Old and of New Testament times.
After this revelation of the Divine Presence, Nehemiahs second ground of encouragement is of minor interest, it can be but one link in the chain of providential leading. Yet for a man who had not reached his lofty point of view, it would have filled the whole horizon. The king had given permission to the Jews to rebuild the walls, and he had allowed Nehemiah to visit Jerusalem for the very purpose of carrying out the work. This king, Artaxerxes, whose firman had stopped the earlier attempt and even sanctioned the devastating raid of the enemies of the Jews, was now proving himself the friend and champion of Jerusalem! Here was cheering news!
It is not surprising that such a powerful appeal as this of Nehemiahs was successful. It was like the magic horn that awoke the inmates of the enchanted castle. The spell was broken. The long, listless torpor of the Jews gave place to hope and energy, and the people braced themselves to commence the work. These Jews who had been so lethargic hitherto were now the very men to undertake it. Nehemiah brought no new laborers, but he brought what was better, the one essential requisite for every great enterprise-an inspiration. He brought what the world most needs in every age. We wait for better men to arise and undertake the tasks that seem to be too great for our strength; we cry for a new race of God-sent heroes to accomplish the Herculean labours before which we faint and fail. But we might ourselves become the better men; nay, assuredly we should become Gods heroes, if we would, but open our hearts to receive the Spirit by the breath of which the weakest are made strong and the most indolent are fired with a Divine energy. Today, as in the time of Nehemiah, the one supreme need is inspiration.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
Paul E. Kretzmann 1924 · Public Domain Nehemiah Arrives at Jerusalem
Nehemiah Arrives at Jerusalem
v. 9. Then I came to the governors beyond the river, and gave them the king’s letters. Now, the king had sent captains of the army and horsemen with me, not only on account of his rank as cupbearer of the king, but also as deputy governor of Judea, which he was on this trip.
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v. 10. When Sanballat the Horonite, apparently a Moabite, and Tobiah, the servant, the Ammonite, a freedman raised to some official dignity, assistant to the former, who seems to have been governor of Samaria, heard of it, it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel, who were just then in a bad way, a fact which gave the Samaritans the upper hand.
v. 11. So I came to Jerusalem and was there three days, resting and casting up in his mind just bow he might undertake the work of reconstruction, for there was need of it everywhere.
v. 12. And I arose in the night, I and some few men with me, just a few trusted attendants; neither told I any man what my God had put in my heart to do at Jerusalem, both the general plans and the special action that he had determined upon during the three days of his visit; neither was there any beast with me, save the beast that I rode upon. The survey of the ruined walls was to be made in all secrecy, lest the enemies, who had relatives in the city, might find out about it.
v. 13. And I went out by night by the Gate of the Valley, most likely that of Hinnom toward the southeast, even before the Dragon Well, a fountain or pool on the opposite side of the valley, and to the Dung Port, the gate where the rubbish of the city was cast out and burned, and viewed the walls of Jerusalem, which were broken down, lying in ruins, and the gates thereof were consumed with fire.
v. 14. Then I went on to the Gate of the Fountain, in front of the pool of Siloam, where the ancient wall turned northward from its southeastern corner, and to the King’s Pool, Siloam itself; but there was no place for the beast that was under me to pass, heaps of broken stones and rubbish everywhere were so high that his mule could not pick a path.
v. 15. Then went I up in the night by the brook, he was obliged to go down along the Kidron, and viewed the wall, that on the eastern side, and turned back, and entered by the Gate of the Valley, where he had set forth, now probably the Jaffa Gate, and so returned.
v. 16. And the rulers knew not whither I went, or what I did, he kept this survey a strict secret; neither had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work, neither the executive officers of the province nor the church officials, nor any others engaged in the public service had been informed of the purpose of his visit.
v. 17. Then said I unto them, in a meeting called for that purpose, in which Nehemiah produced his credentials and addressed them in an inspiring manner, Ye see the distress that we are in, the evil that had befallen them, how Jerusalem lieth waste, and the gates thereof are burned with fire; come and let us build up the wall of Jerusalem, that we be no more a reproach, objects of scorn and derision on the part of the enemies.
v. 18. Then I told them of the hand of my God which was good upon me, how the Lord had so obviously prospered him in his undertaking up to this time, as also the king’s words that he had spoken unto me. And they, inspired by his energy, said, Let us rise up and build. So they strengthened their hands for this good work, being filled with vigor and energy, with every vestige of drooping spirits removed.
v. 19. But when Sanballat the Horonite and Tobiah, the servant,, the Ammonite, and Geshem the Arabian heard it, they laughed us to scorn and despised us, with bitter taunts and scoffing ridicule, and said, What is this thing that ye do? Will ye rebel against the king? This was a mean insinuation, for the Jews had no intention of throwing off the yoke of the Persians.
v. 20. Then answered I them and said unto them, The God of heaven, He will prosper us; therefore we, His servants, will arise and build; but ye have no portion nor right nor memorial in Jerusalem. They had cut themselves off from the true worship of Jehovah and therefore had nothing in common with the true worshipers. The activity of the Church often is made the object of rude jesting on the part of its enemies. But the only proper stand is that of an uncompromising aloofness in favor of the truth.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Sanballat the Horonite
Sanballat the Horonite
Sanballat is the name of a man, and the Horonites were a people group. (See: How to Translate Names)
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Tobiah the Ammonite servant
This man was likely a freed slave now serving as an officer in Ammon. (See: How to Translate Names)
heard this
"heard that I had arrived"
translationWords
govern
king
epistle
horseman
Ammon
servant
people group
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:9 Because Nehemiah was a government official, he had…
2:9 Because Nehemiah was a government official, he had an armed escort of officers and horsemen for his trip to Jerusalem (cp. Ezra 8:22).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.