Neh 1:1 “Nehemiah” This brief phrase is a title for the whole book. His name (BDB 63:7 ) means, “YHWH comforts.” He was a close counselor (“cup bearer”) to Artaxerxes I, who reigned from 46:4to 42:3 B.C. By request he was sent to Judah to establish order, stability, and protection.
NASB (UPDATED) TEXT: Neh 1:4-11 4When I heard these words, I sat down and wept and mourned for days; and I was fasting and praying before the God of heaven. 5I said, “I beseech You, O LORD God of heaven, the great and awesome God, who preserves the covenant and lovingkindness for those who love Him and keep His commandments, 6let Your ear now be attentive and Your eyes open to hear the prayer of Your servant which I am praying before You now, day and night, on behalf of the sons of Israel Your servants, confessing the sins of the sons of Israel which we have sinned against You; I and my father's house have sinned. 7We have acted very corruptly against You and have not kept the commandments, nor the statutes, nor the ordinances which You commanded Your servant Moses. 8Remember the word which You commanded Your servant Moses, saying, 'If you are unfaithful I will scatter you among the peoples; 9but if you return to Me and keep My commandments and do them, though those of you who have been scattered were in the most remote part of the heavens, I will gather them from there and will bring them to the place where I have chosen to cause My name to dwell.' 10They are Your servants and Your people whom You redeemed by Your great power and by Your strong hand. 11O Lord, I beseech You, may Your ear be attentive to the prayer of Your servant and the prayer of Your servants who delight to revere Your name, and make Your servant successful today and grant him compassion before this man.”
Neh 1:4 “sat down and wept and mourned. . .fasting and praying” These were four signs of intense mourning in the ancient Near East.
▣ “for days” Nehemiah's mourning, fasting, and praying went on for days. He was a man of prayer.
His lengthy prayer here is to be compared to his very brief prayer of Neh 2:4 . There is a time for prolonged prayer and a time for brief prayer. Prayer is a way for humans to show their faith and trust in the faithful, trustworthy God. Prayer is the outward manifestation of a biblical world view and faith!
▣ “the God of heaven” This was the Persian Zoroastrian title for Ahura Mazda, but the Jews had taken it and applied it to YHWH. See note at Ezr 1:2 . Notice the covenant name in Neh 1:5 .
SPECIAL TOPIC: The Names for Deity <http://www.freebiblecommentary.org/special_topics/names_deity.html>
Neh 1:5 “I said” Nehemiah's prayer is similar to Ezra's in Neh 9:5-15 and Dan 9:4-19 . These prayers focus on God's character and His people's sin. God's people's hope is in
1. the character of God
2. the eternal redemptive purposes of God
3. the promises/covenants of God
NASB “I beseech Thee”
NKJV, NRSV “O”
TEV, NJB ----------
This Hebrew INTERJECTION (BDB 5:8 ) introduces strong pleas for help and forgiveness (cf. Neh 1:5 ; Neh 1:11 ; Gen 50:17 ; Exo 32:31 ; 2Ki 20:3 ; Psa 116:4 ; Psa 118:25 ; Dan 9:4 ; Jon 1:14 ; Jon 4:2 ).
▣ “the great and awesome God” The first ADJECTIVE (BDB 15:2 ) originally meant to make a strong cord by twisting several cords together. It came to mean “make strong.” The Hebrew root is used of God in Neh 8:6 ; Neh 9:32 ; Deu 3:24 ; Deu 5:24 ; Deu 9:26 ; Deu 11:2 ; Deu 32:3 , which reflects Moses' words in Deu 1:10 ; Deu 4:14 .
The second term (BDB 43:1 , KB 43:2 , Niphal PARTICIPLE) is from the VERB “to fear” or “to revere.” It is a characteristic of YHWH Himself or His redemptive actions, often translated “awesome” (cf. Neh 1:5 ; Neh 4:18 ; Neh 9:32 ; Deu 7:21 ; Deu 10:17 ; Neh 1:5 ; Neh 4:14 ; Neh 9:32 ; Dan 9:4 ).
▣ “who preserves the covenant and lovingkindness” The first VERB (BDB1036, KB 158:1 , Qal ACTIVE PARTICIPLE) means “to keep,” “ro watch,” “to preserve.” The etymology is uncertain, but from cognates it may have originally referred to
1. a watchman (Phoenician)
2. an overseer (Canaanite)
3. wakeful alertness (Aramaic)
The second term hesed (BDB 33:8 , see Special Topic: Lovingkindness [Hesed] <http://www.freebiblecommentary.org/special_topics/lovingkindness.html>) is another way of stating the same truth. God is faithful to His covenant promises (cf. Ezr 3:11 ). See Special Topic: Hesed at Neh 13:14 . His unchanging character is Israel's hope (cf. Mal 3:6 ). However, the Jews had become uncertain about this truth because of the exiles, so Nehemiah reaffirms his confidence that God is faithful to His word. The exile was caused by Jews' unfaithfulness to His word. There is a covenant requirement of obedience! See Special Topic: COVENANT <http://www.freebiblecommentary.org/special_topics/covenant.html>.
These two terms appear together in Deu 7:2 ; Deu 7:9 ; Deu 7:12 ; 1Ki 8:23 ; 2Ch 6:14 ; Neh 1:5 ; Neh 9:32 ; Psa 89:28 ; Psa 89:33 ; Dan 9:4 . They are linked theologically. These are significant and dependable aspects of YHWH's character!
▣ “to those who love Him and keep His commandments” Notice the conditional element (i.e., “if. . .then”), human response is required (cf. Exo 20:6 ; Deu 5:10 ; Deu 7:6-9 ; Deu 10:12-13 ; Deu 11:1 ; Deu 11:22 ; Deu 13:3 ; Deu 19:9 ; Deu 30:15-16 ; Deu 30:19-20 ; Jos 22:5 ; Jdg 5:31 ; 1Ki 3:2-3 ; 2Ch 20:7 ; Psa 5:11 ; Psa 69:36 ; Psa 103:17-18 ; Psa 119:132 ; Psa 145:20 ; Jer 2:2 ; Jer 2:33 ; Dan 9:2-4 ; Joh 14:15 ; Joh 14:21 ; Joh 14:23 ; Joh 15:10 ; 1Jn 5:3 ). Divine love involves covenant performance. Love is a choice and an action as well as an emotion (cf. Neh 1:8-9 ). See Special Topic: COVENANT <http://www.freebiblecommentary.org/special_topics/covenant.html>.
Neh 1:6 “Let Your ear. . .Your eyes” The first VERB (BDB 22:4 , KB 24:3 ) is a Qal JUSSIVE (command, cf. Neh 1:11 ). The second (BDB 83:4KB 98:6 ) is a Qal PASSIVE PARTICIPLE. This anthropomorphic language is very common in the Bible (cf. Neh 1:11 ). From the Bible we know that God is spirit. He has no physical body. However, the only vocabulary we have is physical. We speak of God as if He were a human person, but He is not. He is personal, but not physical. Be careful of literalism in reading these human, earthly, temporal passages about the eternal, spiritual God!
▣ “Your servant” This is an honorific title used for Moses, Joshua, and David. Notice the play between the SINGULAR (Nehemiah) and the PLURAL (the people, cf. Neh 1:10-11 ). It is this interplay that allows confessional corporate prayers. It is this interplay that allows one sinless servant to die on behalf of the whole (Isaiah 5:3 ).
▣ “I am praying. . .day and night” Persistence in prayer is highlighted here (cf. Mat 7:7-8 ; Luk 18:2-8 ). Neh 2:1 shows he prayed almost three months.
▣ “confessing sins. . .I and my fathers house” Confession is an important element of prayer (cf. 1Jn 1:9 ). We are responsible for our individual sins and the sins of our society (cf. 2Ch 29:6 ; 2Ch 30:7-9 ; Isa 6:5 ). The term “confessing” (BDB 39:2 ) is used of acknowledging sin (cf. Neh 1:6 ; Neh 9:2-3 ; Ezr 10:1 ; Dan 9:2-3 ). Nehemiah identified himself with his people's sin, as did Ezra (Neh 9:5-15 ). This prayer is much like Moses' in Exo 32:30-33 or Daniel's in Dan 9:4-19 .
Neh 1:7 NASB, NKJV “We have acted very corruptly”
NRSV “We have offended you deeply”
TEV “We have acted wickedly against you”
NJB “We have acted very wickedly toward you”
This is literally “to act wickedly,” “we acted wickedly toward you” (BDB 28:7 II, KB 28:5 , Qal INFINITIVE CONSTRUCT with Qal PERFECT of the same VERB). This form intensifies the meaning of the VERB “to wound,” “to injure” and thereby “to ruin” or “to corrupt.” See the same VERB in Pual in Mic 2:10 . What these returnees did should have destroyed the covenant, but God is faithful and forgiving.
▣ “the commandments, nor the statutes, nor the ordinances” These terms all refer to God's word through Moses (cf. Neh 1:5 ; Neh 1:7 ; Neh 1:9 ). A good place to see all the terms used to describe God's law is Psa 19:7-9 and even more extensively in Psalms 11:9 . See Special Topic: Terms for God's Revelation <http://www.freebiblecommentary.org/special_topics/revelation_terms.html>.
Neh 1:8 “Remember” Nehemiah is entreating God to remember (BDB 26:9 , KB 26:9 , Qal IMPERATIVE, cf. Neh 4:8 ; Neh 5:19 ; Neh 6:14 ; Neh 13:14 ; Neh 13:22 ; Neh 13:29 ; Neh 13:31 ) His words to Moses. Moses also called on YHWH to remember His promises to the Patriarchs (e.g., Exo 32:13 ; Deu 9:27 ). Mankind's hope is in God's character, promises, covenants, and word!
▣ “if you are unfaithful” The “if” is implied, but is not in the MT. This VERB (BDB 59:1 , KB 61:2 , Qal IMPERFECT) implies that they will be unfaithful. There is no “if” in the MT (the assured conditional “if” is present in Neh 1:9 ). Human disobedience deserves a divine response (cf. Lev 26:27-45 ; Deu 30:1-10 ). Miracle of miracles, the response is love and forgiveness, not wrath and judgment. The New Covenant of Jer 31:31-34 and Eze 36:22-38 changes the basis of covenant requirements.
▣ “I will scatter you” The VERB (BDB 80:6 , KB 71:8 , Hiphil IMPERFECT) was used to describe exile (cf. Deu 4:27 ; Deu 28:64 ; Deu 29:28 ). The judgment (cf. Lev 26:33 ) we now see in a way for God's word to be spread among the nations so that they may know and turn to YHWH.
Often the terms “scatter” and “gather” are used together to describe YHWH's justice and love (cf. Neh 1:8-9 ; Isa 11:12 ; Jer 23:1-3 ; Eze 11:17 ; Eze 20:34 ; Eze 20:41 ; Eze 28:25 ; Eze 29:13 ; Eze 34:12-13 ).
Neh 1:9 “if you return to Me” This is the VERB (BDB 99:6 , KB 142:7 , Qal PERFECT) which denotes repentance. Notice that repentance is from sin and to God.
SPECIAL TOPIC: Repentance in the Old Testament <http://www.freebiblecommentary.org/special_topics/repentance_ot.html>
▣ “and keep My commandments” Notice repentance is clearly seen in a change of actions, as well as a change of mind, (cf. Neh 1:5 ). Obedience is evidence of true repentance.
▣ “in the most remote part of the heavens” This is a metaphor for those Jews who were exiled to the farthest place (cf. Deu 30:4 ). The heavens here would refer to the rising and setting of the sun (i.e., one end of the earth to the other, cf. Psa 19:6 ).
▣ “I will gather them” This is the opposite of exile (cf. Deu 30:4 ; Isa 43:6 ; Isa 48:20 ; Isa 62:11 ).
▣ “the place where I have chosen to cause My name to dwell” This is a Deuteronomic phrase. It refers to Jerusalem for the site for the temple (e.g., Deu 12:5 ; Deu 12:11 ; Deu 12:14 ; Deu 12:21 ; Deu 14:23-24 ; Deu 16:2 ; Deu 16:6 ; Deu 16:11 ; Deu 26:2 ). The Ark of the covenant was where YHWH dwelt between the wings of the cherubim.
Neh 1:10 “redeem” The VERB padah (BDB 80:4 , KB 91:1 , Qal PERFECT) means “to purchase,” “to redeem” (cf. Hos 7:13 ; Mic 6:4 ). This is a reference to the Egyptian deliverance (cf. Deu 7:8 ; Deu 9:26 ; Deu 13:5 ; Deu 15:15 ; Deu 21:8 ; Mic 6:4 ).
SPECIAL TOPIC: Ransom/Redeem <http://www.freebiblecommentary.org/special_topics/ransom-redeem.html>
▣ “by Thy great power and Thy strong hand” This phrase is also used of YHWH's deliverance of His people from Egypt (cf. Deu 3:24 ; Deu 5:24 ; Deu 9:26 ; Deu 9:29 ; Deu 11:2 ). This deliverance from Egypt and the conquest of Canaan was prophesied in Gen 15:12-21 . For “Thy strong hand” see note at Neh 1:6 .
Neh 1:11 “O Lord” This is the Hebrew word adon (BDB 1:0 ), which denotes “owner,” “master,” “husband,” or “lord.” See Special Topic: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html>.
▣ “Your ears” See Special Topic: God Described As Human (anthropomorphism) <http://www.freebiblecommentary.org/special_topics/god_described_as_human.html>.
▣ “who delights to revere Your name” “Delight” (BDB 34:3 ) denotes “have pleasure in” (cf. Mal 3:1 ). It describes a valid covenantal response and a true follower of YHWH in 1Ch 28:9 (“and with a willing mind,” BDB 34:3 ). It basically describes the direction of the heart. It shows the object of personal desire.
The term “revere” (BDB 43:1 , KB 43:2 , Qal INFINITIVE CONSTRUCT) means “reverential awe and respect” (cf. Exo 18:21 ; Exo 20:20 ; Deu 4:10 ; Jos 4:24 ; Isa 29:13 ). This respect for God is lived out in covenant obedience and worship.
▣ “Your name” In Hebrew thought and theology the name represents the character of the person, so too, God's names. See Special Topic: “The Name” of YHWH <http://www.freebiblecommentary.org/special_topics/name_of_yhwh.html>.
▣ “grant him compassion” The VERB (BDB, 733, KB 67:8 ) is a Qal IMPERATIVE used as an entreaty for God's actions. The term “compassion” (BDB 93:3 ) is used here in a specialized sense of God working on a socially superior person (here Artaxerxes I) to grant the request of a servant (here Nehemiah, cf. Ps. 146:46; Dan 1:9 ).
▣ “this man” This refers to Artaxerxes I, who Nehemiah served.
Neh 1:11 b “cupbearer” This title (BDB 105:2 I) means close servant, like a butler. Originally it referred to one who tasted the wine (BDB 105:2 II) and food so as to assure it was not poisoned (cf. Xenophon, Cyropaedia 1.3.9), but like “eunuch,” it became a general term for close servant (cf. Gen 40:1-2 ; Gen 40:9 ; Gen 40:20 ; Gen 40:23 ; Gen 41:9 ; 1Ki 10:5 ; 2Ch 9:4 ). The Septuagint translates this term as “eunuch.”
Neh 1:1. Nehemiah- It may be well questioned, whether this Nehemiah be the same with him mentioned in Ezr 2:1 and chap. Neh 7:7 of this book, as one who returned from the Babylonish captivity under Zerubbabel; since, from the first year of Cyrus to the twentieth of Artaxerxes Longimanus, there are no less than ninety-two years intervening; so that Nehemiah must at this time have been a very old man; upon the lowest computation above a hundred, and consequently incapable of being the king's cup-bearer, of taking a journey from Shushan to Jerusalem, and of behaving there with all that courage and activity which is recorded of him. Upon this presumption, therefore, we may conclude, that this was a different person, though of the same name. That Tirshatha denotes the title of his office, and, both in the Persian and Chaldean tongues, was the general name given to all the king's deputies and governors, see on Ezr 2:63. The text calls him barely the son of Hachaliah, without informing us of what tribe he was. Some, therefore, from 2Ma 1:18; 2Ma 1:21 where he is said to have offered sacrifices, and from his being reckoned at the head of the priests who signed the new covenant with God (ch. Neh 10:1.), have affirmed him to have been of the family of Aaron; but as there is nothing conclusive in all this, and it seems expressly contradicted by his saying, in another place, that he was not a fit person to shelter himself in the temple, chap. Neh 6:2 the far greater part suppose him to have been of the royal family of Judah. And this is so much the more probable, because we find none but such promoted to those high stations about the king's person; and we never read of a priest that was so till a long time after, and upon a quite different account. The month Chisleu answers to part of our November and December, and the twentieth year is the twentieth of the reign of Artaxerxes. See Le Clerc and Houbigant.
Neh 1:3. The wall-also is broken down, &c.- The commissions which had hitherto been granted to the Jews were supposed to extend no further than to the rebuilding of the temple, and their own private houses; and therefore the walls and gates of the city lay in the same ruinous condition in which the Chaldeans left them after that devastation.
REFLECTIONS.-Nehemiah, though nobly advanced at court, and honoured with a mansion in the palace of Shushan, still bore in his heart the welfare of Zion, and still preferred Jerusalem's prosperity before his chief joy. Note; God has sometimes his friends even in the palace; and, though a court is usually a soil too unfavourable to religious concerns, he had monuments of grace even in Nero's houshold.
1. Nehemiah, on the visit of some of his brethren to Babylon, probably to solicit some favour in behalf of the Jews, earnestly inquires after Jerusalem, and the returned captives who dwelt in it; but receives an afflicting narrative of their wretched situation: the city lying in its desolations, and the people under distress, insulted, oppressed, and reproached by their more powerful neighbours. Note; (1.) We must not, in our advancement, forget ourselves, and grow strange to our brethren because they may be poor or afflicted. (2.) The persecution of God's people, which discourages the unfaithful, awakens the greater zeal and concern of such as are true-hearted.
2. The melancholy account affected the good Nehemiah: the tears ran down his cheeks; and, in affliction, four days he fasted and prayed before the God of heaven, that he would remember their misery, and return to them in mercy. Note; (1.) In seasons of public or private calamities, fasting and weeping should accompany our prayers. (2.) It is a relief to the oppression of our own spirit, when with tears we can pour our complaints into the bosom of a compassionate God. (3.) While we have a God in heaven to go to, our deeper distresses are not desperate.
Neh 1:11. And grant him mercy-For I, &c.- Houbigant supposes, that Nehemiah repeated this prayer (which he had often before repeated) now again in silence, while he administered the cup to the king in his office; and therefore he renders the last clause, but I then administered the cup to the king; and this alone, he thinks, can account for the mode of expression, this man. The office of cup-bearer was a place of great honour and advantage in the Persian court, because of the privilege which it gave him who bare it, of being daily in the king's presence; and the opportunity which he thereby had of gaining his favour for the procuring of any petition that he should make to him. That it was a place of great pecuniary advantage, seems evident by Nehemiah's gaining those immense riches which enabled him for so many years, (ch. Neh 5:14; Neh 5:19.) out of his own privy purse only, to live in his government with great splendour and expence, without burdening the people at all.
REFLECTIONS.-Nehemiah's prayer speaks the gracious temper of his soul.
1. He draws near to God with reverence and godly fear, yet mixed with filial confidence, as to the great God, terrible in judgments, yet faithful to his promises, and never failing those who trust him. Note; (1.) There is a reverential fear of God, which is perfectly consistent with the most enlarged love towards him. (2.) They, who experience the love of God in their souls, may comfortably conclude that he is their faithful friend.
2. He humbly prays that God would graciously hear the prayer which zeal for his glory dictated, and grant the desires of his heart which his grace excited. Note; When God pours out upon us the spirit of grace and supplication, we may assuredly conclude that he will hear and answer us.
3. He penitently confesses their sins, which justly had brought down these afflictions upon them; taking shame to himself, among the rest, for having added to the provocation.
4. He pleads for mercy and pardon; urging, as the ground of his hope, the divine promise that God had given by Moses, that whenever they returned to him, wherever dispersed, or however distressed, he would return to them: and such was now their earnest desire and prayer. Note; (1.) As we see the fulfilment of God's threatenings, we may conclude the fulfilment of his promises. (2.) The most reviving pleas in prayer are drawn from God's faithful word, wherein he has caused us to put our trust. (3.) Though we are not worthy to be called God's people; yet, when we return with penitential prayer, he will not disclaim the relation. (4.) The greater kings are but dying men, and worms of earth; and their hearts are in God's hand, to turn them according to the good pleasure of his own will.
