Nehemiah 2:8-3:32
Where Ezra rejects an armed escort as a matter of faith in Ezra 8:21–23, here we have Nehemiah’s acceptance of an escort as a matter of wisdom (Nehemiah 2:9). It will add authority and support to his position and work.
Even as Nehemiah arrived in Jerusalem, local opposition began, led by Sanballat and Tobiah (2:10).
Sanballat was from Beth Horon, (so ‘Horonite’) just near Jerusalem. He later became governor of Samaria, and was related by marriage to the priest in Jerusalem (13:28). He may have been of mixed blood and mixed religion, serving the LORD as well as other gods.
Sanballat was allied to Tobiah. He is called ‘the Ammonite’, either because that was his race, or because he was governor of that part of the empire. He was probably also of mixed race and mixed religion. He had business connections in Jerusalem, and also links by marriage with leading families there (6:17–18; 13:4–9). His family’s participation in the life of the people of God may have been rejected earlier, if he was referred to in Ezra 2:59–60.
We have read of similar opposition from some of the leaders of the province of Trans-Euphrates to the rebuilding of the temple earlier in the reign of Artaxerxes (Ezra 4:7–23). Opposition to the building of the walls is a major theme in these chapters, as we will see. No doubt Sanballat and Tobiah felt that the local balance of power within the province of Trans-Euphrates would be tipped against them if Nehemiah strengthened Judah and Jerusalem.
Sanballat the Horonite is known from other sources to have been governor of Samaria at a later time, and may be so already. His Babylonian name does not necessarily mean that he was Babylonian; he probably came from Upper or Lower Beth-horon near Jerusalem (Josh. 16:3, 5). Tobiah is a Jewish name, yet as an Ammonite he belongs to a people that was one of Israel’s historic enemies (2 Sam. 10:1–11). The term servant here may mean that he is an official, also from Samaria. These Samarians apparently wanted to assert their authority in Judah.
Verse 10 introduces the opposition. They simply cannot endure a man who seeks good for the sons of Israel (2:10). This is not mere human animosity; this is the serpent’s seed hating the seed of the woman. There is far more theology in this text and situation than is immediately apparent.
Nehemiah conducts a nighttime (2:12–13, 15) survey of the conditions of the wall. Nehemiah doesn’t tell (2:12, 16) about his plans or his preliminary investigation. He needs direct knowledge of the condition of the wall, so if there are any objections, he will know on what basis to answer. Also, some of the Jews were in contact with neighboring peoples and may have leaked Nehemiah’s plan.
If there is any incensed opposition, there is also a sense of divine calling on Nehemiah’s part, as he points out in verse 12. This is not just Nehemiah’s desire, but one spurred by God-given motivation.
Nehemiah arrived in Jerusalem, and secretly surveyed the broken walls by night with a few men to see what work needed to be done (2:11–16): ‘I had not told anyone what my God had put in my heart to do for Jerusalem’ (2:12). We learn later that at least some of the leaders in Jerusalem were opposed to the plan to rebuild the walls, and some were in close contact with Sanballat and Tobiah (6:10–19; 13:4–9, 28–29). So Nehemiah inspected part of the wall at night, beginning at the Valley Gate in the west wall, then moved around the south of the city, and part of the way up the east wall (see diagram on page 18).
Having pointed out the trouble and disgrace of living in a city without walls, Nehemiah invited the people to join him in rebuilding the walls, and encouraged them by telling them of God’s goodness to him. ‘I also told them about the gracious hand of my God on me and what the king had said to me’ (2:18). The rebuilding of the walls of Jerusalem was the will of God, and also the will of King Artaxerxes. What a great encouragement to action! If God’s gracious hand was at work, then any work their hands did would be well worthwhile. And God had heard prayer (2:4), guided (2:5), instructed (2:12), and would sustain his people (2:20).
Geshem the Arab now joined the opposition of Sanballat and Tobiah (2:19; and see also 6:1–6). Geshem was the King of Kedar (Qedar), ruling the northern tribes of the Arabian Peninsula, Edom and the Negev, and under Persian control, and a far more powerful person than Sanballat or Tobiah. Jerusalem and Judah were in danger of being surrounded by enemies, with Samaria to the north, Ammon to the east, and the very powerful Kedar to the south-east.
Sanballat, Tobiah, and Geshem mocked and ridiculed the idea of the Jews rebuilding the walls, and accused the Jews of rebellion against the king (2:19). Of course this was not true, as we know from earlier in this chapter. But lies are useful weapons to stir up trouble, and to discourage good people from good actions. As Raymond Brown writes, basing his words on Jesus’ teaching in Matthew 5:11–12:
At such time believers should recall the past (‘in the same way they persecuted the prophets’), rejoice in the present (suffering is a privilege), and remember the future (‘great is your reward in heaven’).
Nehemiah replied by stating his trust: ‘The God of heaven is the one who will give us success’ (2:20). We will rebuild, he said, and you have no part in Jerusalem. In 2:20, ‘share’ is political right, ‘claim’ is legal right, and ‘historic right’ refers to a right to worship at the temple in the city. Stay away! Obviously the neighbouring people hoped that the Jews would go away again, so that they could take over their land, or at least that their exclusive political and religious ambitions would collapse.
As the wall protected God’s people from their enemies, so it also symbolised the differences between them and their neighbours. As Nehemiah rebuilt the physical wall, so he also rebuilt the spiritual wall. He helped the people to live their distinctive life in obedience to God, for example in leading them to care for the poor (chapter 5); to obey the law (chapters 9–10); to keep Moabites and Ammonites out of God’s assembly (13:1–3); to provide for the temple and keep it pure (13:4–13); and to keep holy the Sabbath day (13:15–22). This great distinction between Jews and Gentiles was necessary to identify the people of God, and to preserve their holiness. It was not a racial distinction, as we have seen. Gentiles could join the people of God if they worshipped the true God and renounced other gods and idols; if they followed the Law of Moses; and if they joined the covenant people of God and walked in God’s ways.
Remember that Paul later used the image of the wall of separation between Jews and Gentiles (‘the dividing wall of hostility’) now broken down by the death and resurrection of Christ, for both Jews and Gentiles have been reconciled to God by the cross (Ephesians 2:14–18). The city wall was a reminder of the need to be distinctive as worshippers of the one true and living God, to lead distinctive lives, and to worship God alone.
The account covers the building of the north wall, which was the most damaged (3:1–7), and the extensive repair of the west wall (3:7–14) and east wall (3:15–32), that is, counterclockwise around the city. The rebuilding was done by those who—unlike Sanballat, Tobiah and Geshem—had a share, a claim and an historic right in the city.
There is the sheer human interest of the story, and of the people who take part. For example:
● The high priest Eliashib leads the list, even though we later find that his grandson was an opponent of Nehemiah (13:28).
● The priests dedicated or consecrated the Sheep Gate (3:1), because this was the wall of a holy city (11:1, 18) and upon completion the whole wall would be dedicated or consecrated (12:27–43).
● The men of Tekoa actually repaired two sections of the wall even though their nobles were slackers (3:5, 27)!
● Meremoth and Meshullam both repaired two sections (3:4, 21, 30), though we later discover that Meshullam was a relative of Nehemiah’s enemy Tobiah (6:18).
● Shallum’s daughters got to work on their section (3:12).
● Local rulers played their part (3:12, 14, 15, 16, 17, and others).
● Priests got to work (3:1, 22, 28), as did a goldsmith and a perfumer (3:8).
● Malkijah, son of Harim helped (3:11): he had formerly been in trouble for marrying a foreign wife (Ezra 10:31). He must have repented, and now took his place in rebuilding the wall.
