Chapter 12

III. Obstacles that Confronted Him. The high-priestly rulers do not appear to have welcomed Nehemiah with enthusiasm. Some of them, at least, later sought to undermine his work. It is not difficult to infer the reason for their apathy. Intrenched wealth and authority are usually conservative, especially if conscious that their position is easily assailable. As the sequel proved, these leaders of the community were simply intent upon self-aggrandizement, even at the expense of the dependent members of the community. A revolutionizing work like that proposed by Nehemiah was certain to affect their vested interests and to reveal their cruel selfishness. Certain of their families had also intermarried with neighboring chieftains; and they were quite content with the existing conditions. A second obstacle was the opposition of the hostile peoples who surrounded the little Judean community. On the east the Ammonites had apparently pressed in and occupied the ancient Hebrew territory as far as the Jordan. Tobiah, the Ammonite, who figures prominently in Nehemiah's narrative, was probably one of their local chiefs. Gashmu, the Arabian, represented the half-civilized Bedouin tribes that had invaded the territory of Judea from the south and east during the period of weakness following the destruction of Jerusalem. Possibly he belonged to the Edomites who then held Hebron and all of the southern part of Judea. Nehemiah also refers to the descendents of Israel's ancient foes, the Philistines, living in the city of Ashdod. On the north the superior resources of Samaria had asserted themselves, and these survivors of the ancient Israelites who lived among the hills of Ephraim had grown into a powerful nation that overshadowed the struggling Judean community. These northerners, however, still worshipped at Jerusalem and were closely allied with the Jews. At their head was Sanballat, the Horonite, who probably came from Bethhoron, in southwestern Samaria. Each of these peoples inherited the feeling of hostility with which their fathers had regarded the people of Judah, and looked with suspicion upon any movement to re-establish Jerusalem's former strength and prestige. Furthermore, the men of the Judean community itself lacked courage and training. With inefficient helpers and with opponents within and without the community, Nehemiah's task seemed well-nigh impossible. That he succeeded in the face of all these obstacles in rebuilding the walls in the incredibly short period of fifty-two days is only explained by his superlative skill, devotion, and energy.

IV. Nehemiah's Plan of Work. Fortunately Nehemiah possessed resources as well as tact. He quickly disarmed the opposition and won at least the nominal support of the leaders by entertaining one hundred and fifty of them as his guests. Thus he was able to place them under personal obligation to him, to keep them under close surveillance, and to command their co-operation. In the second place he appealed to them and to the people by means of eloquent addresses which reveal his enthusiasm and devotion. Furthermore, he did not depend upon the reports of others, but personally studied the situation. His secret mid-night ride down through the Valley Gate to the southwest of Jerusalem and thence eastward along the Hinnom Valley to the point where it joins the Kidron, and from there up the valley, gave him most accurate information regarding conditions. In most cases the ancient foundations of the city walls still remained. The first need was to remove the rubbish and where stones had fallen to replace them. The towers required certain timbers, which were cut probably from the royal domains to the south of the city. Nehemiah enlisted all members of the community both within and without Jerusalem. He organized them under their local leaders and set them to the task in which each was most interested. Thus the heads of the different villages, the elders of the leading families, the guilds of workmen, and even the priests, were all put to work and inspired by the spirit of natural rivalry as well as common loyalty. Nehemiah himself with his immediate followers directed the work, and instituted a strict military rule which secured both efficiency and protection.

V. The Restored Walls. In the light of recent excavations at Jerusalem it is possible to follow Nehemiah's work in detail. In the destruction of the walls by the Chaldeans the city had suffered most on the north where it was nearly level and protected by no descending valleys. Just north of the temple area a little valley ran up from the Kidron, leaving but a narrow neck of land connected directly with the plateau on the north. Here two great towers were restored that probably occupied the site of the later Roman tower of Antonia. Thence the wall ran westward across the upper Tyropoean Valley, which was here comparatively level. Numerous bands of workmen were assigned to this part of the work. The gate of the old wall was probably identical with the corner gate at the northwestern end of the city. The Ephraim Gate a little further to the southwest apparently corresponded to the modern Joppa Gate. From this point a broad wall ran to the western side of the city where the hill descended rapidly into the Valley of Hinnom, making its defence easy. At the southwestern end of the city stood the Tower of the Furnaces and the Valley Gate of which the foundations have recently been laid bare. The gate itself was narrow, being only eight feet wide, but the wall was here nine feet in thickness. The eighteen hundred or two thousand feet of wall along the Valley of Hinnom was evidently practically intact, for its repair was Intrusted to but one group of workmen. Across the southern end of the Tyropoean Valley the ground was almost level, so that a strong wall was required. Excavations have shown that it was twenty feet thick at its base and supported by six strong buttresses. The Fountain Gate, through which ran the main street down the Tyropoean Valley out into the valley of the Kidron, was the chief southern gate of the city. It was nine feet wide and defended by a tower about forty-five feet square. Portions of this ancient thoroughfare, with its stones, worn smooth by the feet of the inhabitants of the ancient city, have here been uncovered. Just above the Pool of Siloam, which was within the city walls, was the King's Garden.

Thence the Hill of Ophel ascended rapidly making necessary the stairs mentioned in Nehemiah 3. The wall on the southeast was readily repaired, for it ran along the sloping western side of the Kidron Valley. The Water Gate probably led down to the Virgin's Fount, and the Horse Gate further to the north opened directly from the Kidron Valley to the public buildings that occupied the site of Solomon's palace immediately to the south of the temple. It is the space to-day occupied by the southern end of the temple area, which was thus extended in the days of Herod. Opposite the northeastern end of the temple area the wall curved westward until it reached the great towers that guarded the northern end of the city.

VI. Completion and Dedication of the Walls. Under the inspiration of Nehemiah's leadership, and as a result of the constant fear of attack, the building of the walls proceeded rapidly and without interruption. To the threats of hostile foes Nehemiah paid little heed. Trained in the Persian court, he saw at once their murderous purpose when they requested a conference in southwestern Samaria on the border of the Plain of Ono. Through the treacherous prophets in the Judean community they sought to play upon his fears and to lead him to compromise himself by taking refuge in the sacred precincts of the temple, but his courage, as well as his high respect for the sanctuary, delivered him from the plot. The cry that he was himself aspiring to the kingship and that his acts were treason against Persia did not daunt him, and when, in response to their malicious reports, the order finally came from the Persian king to cease working, the walls were already rebuilt.

Apparently Nehemiah's original leave of absence was for but a short period. His kinsman Hanani, who had headed the original deputation to Susa, and a certain Hananiah were by him placed in charge of the city. To protect it against sudden attack its gates were closed at night and not opened until the middle of the following forenoon. Effective measures were also instituted to increase its population. When the work of rebuilding the walls was complete, Nehemiah arranged for their public dedication. Starting from the Valley Gate on the southwestern side of the city, one half of the nobles and the people marched along the southern and eastern wall, while Nehemiah with the other half of the people proceeded along the western and northern wall. Finally meeting on the northern side of the temple area, the two companies blended their voices in thanksgiving to Jehovah who at last had made it possible for them to worship him in his sanctuary secure from attack.

Nehemiah had reorganized the Judean community, rebuilt their walls, and inspired them with a new sense of self-respect; thus he made possible that genuine revival of the Judean state that took place during the succeeding centuries. He, like Ezekiel, Haggai, Zechariah, and the II Isaiah, was indeed one of the makers of Judaism. Ben Sira with true insight declared (49:13):

The memorial of Nehemiah is great, Who raised up for us the walls that were fallen, And set up the gates and bars, And raised up our homes again.

Section CI. NEHEMIAH'S SOCIAL AND RELIGIOUS REFORMS

[Sidenote: Isa. 56:1, 2] Thus saith Jehovah, Guard justice and practice righteousness. For my deliverance is near at hand, and my righteousness is soon to be revealed. Happy the man who practices, the mortal who holds fast to it, Keeping the sabbath so as not to profane it, and keeping his hand from evil.

[Sidenote: Isa. 56:3-5] Let not the foreigner who hath joined himself to Jehovah say, 'Jehovah will surely separate me from his people.' And let not the eunuch say, 'Behold I am a dry tree.' For thus saith Jehovah to the eunuchs, 'Those who keep my sabbaths, And choose that in which I delight, and hold fast to my covenant, I will give them in my house and walls a monument, And a name better than sons and daughters, An everlasting name will I give them which cannot be cut off.

[Sidenote: Isa. 56:6-8] And the foreigners who join themselves to Jehovah to minister to him, And to love the name of Jehovah, to be his servants, Every one who keeps the sabbath so as not to pollute it and faithfully abides by my covenant-- Them will I bring to my holy mountain and make joyful in my house of prayer; Their burnt-offerings and sacrifices will be accepted upon my altar; For my house shall be called a house of prayer for all peoples. It is the oracle of Jehovah, who gathereth the outcasts of Israel, 'I will gather still others to him in addition to those already gathered.'

[Sidenote: Isa. 56:9-12] O all ye wild beasts of the field come to devour, all ye wild beasts of the forest! My watchmen are all blind, they know not how to give heed, They are all dumb dogs which cannot bark, Dreaming, lying down, loving to slumber. And the dogs are greedy, they know not how to be satisfied, They all turn to their own way, each for his own profit [saying], Come, I will get wine, and we will drink our fill of strong drink, And to-morrow shall be as to-day, an exceedingly great day!

[Sidenote: Isa. 58:2-4] Cry with full throat, be not silent! Like a trumpet lift up thy voice, Make known to my people their transgression, And to the house of Jacob their sin. Me indeed they consult daily, And to know my ways is their delight. As a nation that hath done righteousness, And hath not forsaken the law of its God! They ask me regarding righteous judgments, To draw near to God is their delight! 'Why have we fasted and thou seest not, Mortified ourselves and thou dost not notice?' Behold, on your fast day ye follow your own pleasure, And ye exact all money lent on pledge. Behold ye fast for strife and contention, And to smite the poor with the fist. Your fasting to-day is not such As to make your voice heard on high.

[Sidenote: Cor. Isa. 58:5-7] Can such be the fast which I choose, A day when a man mortifies himself? To droop one's head like a bulrush, And to lie down in sackcloth and ashes? Wilt thou call this a fast, And a day acceptable to Jehovah? Is not this the fast that I choose: To loose the fetters of injustice, To untie the bands of violence, To set free those who are crushed, To tear apart every yoke?

[Sidenote: Cor. Isa. 58:8-12] Is it not to share thy bread with the hungry, And to bring the wanderers to thy home? When thou seest the naked, to cover him, And not hide thyself from thine own flesh? Then shall thy light break forth as the dawn, Thy restoration quickly spring forth, And thy righteousness shall go before thee, The glory of Jehovah shall be thy reward; Then when thou callest Jehovah will answer, When thou criest out he will say, Here am I. If from thy midst thou remove the yoke, The finger of scorn, and mischievous speech, And bestow thy bread upon the hungry, And satisfy the soul that is afflicted; Then shall thy light shine forth in darkness, And thy gloom shall be as noonday, Jehovah will lead thee continually, And will satisfy thy soul in parched lands, And thy strength will he renew, Thou shalt be like a watered garden, As a fountain whose waters fail not. Thy sons shall rebuild the ancient ruins, Thou shalt rear again the foundations of olden days; And men shall call thee, Repairer of Ruins, Restorer of Ruined Places for Inhabiting.

[Sidenote: Neh. 5:1-5] Then there was a loud complaint from the common people and their wives against their fellow-countrymen the Jews. For there were those who were saying, 'We must give our sons and our daughters in pledge to secure grain that we may eat and live.' Some also there were who were saying, 'We must mortgage our fields and our vineyards and our houses, that we may get grain because of the dearth.' There were also those who were saying, 'We have borrowed money for the king's tribute. Yet now our flesh is as the flesh of our brothers, our children as their children; but now, we must ring our sons and our daughters into slavery, and some of our daughters have already thus been brought into bondage, neither is it in our power to help it, for our fields and our vineyards belong to the nobles.'

[Sidenote: Neh. 5:6-11] Then I was very angry when I heard their complaint and these statements. And I took counsel with myself, and contended with the nobles and rulers, and said to them, 'You exact usury each of his brother.' And I held a great assembly against them. And I said to them, 'We ourselves have, according to our ability, redeemed our fellow-countrymen the Jews, who have been sold to the heathen; and would you yourselves sell your fellow-countrymen, and should they sell themselves to us?' Then they were silent and could not find a word to say. Therefore I said, 'The thing that you are doing is not good. Ought you not to walk in the fear of our God, because of the reproach of the heathen our enemies? For I also, my kinsmen and my servants, lend them money and grain. Let us, therefore, leave off this usury. Restore to them this day their fields, their vineyards, their oliveyards, and their houses, also the usury of the money and of the grain, of the new wine, and of the oil, that you exact from them.'

[Sidenote: Neh. 5:12, 13] Then they said, 'We will restore them and will demand nothing from them; we will do just as you say.' Then I called the priests and took an oath of them, that they would do according to this promise. Also I shook out the fold of my garment, and said, 'So may God shake out every man from his house and from the fruit of his labor, who does not fulfil this promise; even thus may he be shaken out and emptied.' And all the assembly said, 'So may it be.' And they praised Jehovah. And the people did according to this promise.

[Sidenote: Neh. 5:14-19] Moreover from the time that I was appointed to be their governor in The land of Judah, from the twentieth year (445 B.C.) even to the thirty-second year (432) of Artaxerxes the king, that is for twelve years, I and my kinsmen had not eaten the bread which was due me as governor. But the former governors who were before me were a source of expense to the people, and took of them bread and wine, and also forty shekels of silver each day; and furthermore their servants oppressed the people. But I did not so, because of the fear of God. I also devoted myself to this work on the wall, and we did not buy any land; and all my servants were gathered there for the work. Also the Jews and the rulers, a hundred and fifty men, besides those who came to us from among the surrounding nations, were at my table. Now that which was prepared for each day was one ox and six choice sheep and fowls. These were prepared at my expense, and once in ten days wine in abundance for all the people. Yet with all this I did not demand the bread which was due me as governor, because the public service rested heavily upon this people. Remember to my credit, O my God, all that I have done for this people.

[Sidenote: Neh. 13:1-9] Now before my return from the king, Eliashib the priest, who was appointed over the chambers of the house of our God, being related to Tobiah, had prepared for him a great chamber, where formerly they had stored the cereal-offerings, the incense, the vessels, and the tithes of grain, the new wine, and the oil. But during this time I had not been at Jerusalem; for in the thirty-second year of Artaxerxes king of Babylon I went to the king. Then after some time I asked leave of the king, and I came to Jerusalem and discovered the crime that Eliashib had committed for the Sake of Tobiah, in preparing him a chamber in the court of the house of God. And it displeased me greatly; therefore I cast all the household possessions of Tobiah out of the chamber. Then I gave command that they should cleanse the chambers, and I brought there again the vessels of the house of God, with the cereal-offerings and the incense.

[Sidenote: Neh. 13:10-14] And I perceived that the portions of the Levites had not been given them; so that the Levites and the singers, who performed the service had each fled to his field. Then I contended with the rulers and said, 'Why is the house of God forsaken?' And I gathered them together and placed them at their posts. And all Judah brought the tithe of the grain and the new wine and the oil into the store-rooms. And I appointed in charge of the store-rooms: Shelemiah the priest and Zadok the scribe, and Pedaiah the Levite; for they were considered faithful, and their business was to distribute to their kinsmen. Remember me, O my God, concerning this and forget not all my good deeds that I have done for the house of my God, and for its services.

[Sidenote: Neh. 13:15-22] At that time I saw in Judah some men treading wine-presses on the sabbath and bringing in heaps of grain and loading asses, as also wine, grapes, figs, and all kinds of burdens, and that they were bringing them into Jerusalem on the sabbath; and I warned them when they sold provisions. Tyrians also dwelt therein, who brought in fish and all kinds of wares, and sold on the sabbath to the inhabitants of Judah and in Jerusalem. Then I contended with the nobles of Judah and said to them, 'What evil thing is this that you are doing, and thereby profaning the sabbath? Did not your fathers do thus and did not our God bring all this calamity upon them and upon us and upon this city? Yet you bring more wrath upon Israel by profaning the sabbath.' Accordingly, when it began to be dark, the gates of Jerusalem were shut before the sabbath; and I gave command that they should not be opened until after the sabbath. And I placed some of my servants in charge of the gates, and commanded that no burden should be brought in on the sabbath. So the merchants and sellers of all kinds of wares spent the night without Jerusalem once or twice. Then I warned them and said to them, 'Why do you spend the night before the wall? If ye do so again, I will lay hands on you.' From that time forth they came no more on the sabbath. Remember, O my God, this also to my credit and show me mercy according to the greatness of thy loving-kindness.

[Sidenote: Neh. 13:23-27] At that time also I saw the Jews who had married women of Ashdod, of Ammon, and of Moab. And their children spoke half in the language of Ashdod, but none of them could speak in the Jews' language, but according to the language of each people. And I contended with them and cursed them and struck some of them and pulled out their hair and made them swear by God, saying, 'You shall not give your daughters to their sons nor take their daughters as wives for your sons or for yourselves. Did not Solomon king of Israel sin by these acts? Yet among many nations there was no king like him, and he was beloved by his God, and God made him king over all Israel; nevertheless foreign women led him into sin. Shall it also be reported of you that you do all this great evil, to trespass against our God in marrying foreign women?'

[Sidenote: Neh. 13:28, 29] And one of the sons of Joiada, the son of Eliashib the high priest, was the son-in-law of Sanballat the Horonite; therefore I chased him from me. Remember them, O my God, because they have defiled the covenant of the Priesthood and of the Levites.

[Sidenote: Neh. 13:30, 31] Thus I cleansed them from all foreigners and fixed the duties for the priests and the Levites, each for his appointed task, and the bringing of wood for the service at appointed times, and the first-fruits. Remember it, O my God, to my credit.

I. Cruelty and Hypocrisy of the Jewish Leaders. The fifty-sixth chapter of Isaiah presents a sharp contrast: on the one hand a high ideal of justice toward the oppressed and tolerance toward all foreigners who sincerely desired to unite in Jehovah's worship; on the other the sordid selfishness of the Jewish leaders, who disregarded their responsibilities and thought of religion only as a round of ceremonial observances. The situation is very similar to that in Northern Israel in the days of Amos. The II Isaiah stands on the same platform as did his predecessors of the Assyrian period. He strips fearlessly from the rulers of the community the mantle of hypocrisy with which they sought to cover their shame. In clearest terms he declares that their first duty to God is to loose the fetters of injustice and to share their bread with the hungry. This stirring prophetic message is the natural introduction to the reformatory work of Nehemiah.