The MacArthur Study Bible, NKJV

by John MacArthur

  7:3 In the ancient Near East, it was customary to open the city gates at sunrise and close them at sunset. Nehemiah recommended that this not be done, because of the hostility of the enemies. Rather the gates were to be kept shut until well into the heat of the morning when everyone was up and active. When the gates were shut, they were to be guarded by sentinels at watch stations and in front of their own vulnerable homes (v. 4).

  7:5a my God put it into my heart. Throughout the book, Nehemiah claimed the hand of God was at work in all circumstances (cf. 2:8, 18; 6:16).

  7:5b, 6 I found a register. Nehemiah discovered a register of the people made by Ezra in Babylon before the first group returned, a listing of the people who had come with Zerubbabel.

  7:6–73a Nehemiah gave the list of those in the first return from Persia to Jerusalem under Zerubbabel in 538 B.C. See notes on Ezra 2:1–70. Minor discrepancies are possibly due to Ezra listing those who intended to depart, while Nehemiah listed those who actually arrived; or some other unknown reason.

  7:65 consult with the Urim and Thummim. One of the methods used to discern the will of God on a specific matter. See note on Ex. 28:30.

  7:73b–10:39 God gave revival under Ezra’s spiritual leadership.

  7:73b–8:12 The revival began with an exposition of God’s Word.

  7:73b seventh month. The month of Tishri (Sept./Oct.), 445 B.C., less than one week after completing the walls (cf. 6:15). The Feast of Tabernacles usually began on the fifteenth day (cf. 6:14 with Lev. 23:33–44), but here it began on the second (cf. 8:13), and it was a feast to which the whole nation was called. Usually the Feast of Trumpets occurred on the first day (cf. Lev 23:23–25).

  Nehemiah 8

  8:1, 2 the Book…the Law. In response to the people’s request, Ezra brought the law of the LORD, which he had set his heart to study, practice, and teach to the people (cf. Ezra 7:10). At this time, the law was a scroll, as opposed to a text consisting of bound pages. Such a reading was required every 7 years at the Feast of Tabernacles (cf. Deut. 31:10–13), even though it had been neglected since the Babylonian captivity until this occasion.

  8:1 the Water Gate. See note on 3:26. Ezra. This is the first mention of Ezra in the book of Nehemiah, though he had been ministering in Jerusalem since 458 B.C. (cf. Ezra 7:1—13:44).

  8:3 read…understand. Here is the general summary of the event of reading and explaining the Scripture from daybreak to noon, a period of at least 6 hours (more detail is added in vv. 4–8).

  8:4 platform…beside him. The platform was big enough to hold 14 people for the long hours of reading and explaining (v. 8). The men, probably priests, stood with Nehemiah to show agreement.

  8:5 stood up. In respect at the reading of God’s Word, as though they were in the presence of God Himself, the people stood for all the hours of the exposition.

  8:6 blessed the LORD. A praise befitting the reading. In a synagogue, the reading is preceded by a benediction. The response of “Amen, Amen” was an affirmation of what Ezra prayed.

  8:7, 8 Some of the Levites assisted Ezra with the people’s understanding of the Scripture by reading and explaining it.

  8:8 gave the sense. This may have involved translation for people who were only Aramaic speakers in exile, but more likely it means “to break down” the text into its parts so that the people could understand it. This was an exposition or explanation of the meaning and not just translation. helped them to understand the reading. In this act of instruction, Ezra’s personal commitment to study the law, practice it in his own life, and then teach it (Ezra 7:10) was reflected.

  8:9 governor. See note on 5:14. Ezra the priest. Cf. Ezra 7:11, 12, 21; 10:10, 16. wept, when they heard the words of the Law. When they heard and understood God’s law, they understood their violations of it. Not tears of joy, but penitent sorrow (8:10) came forth as they were grieved by conviction (8:11) over the distressing manifestations of sin in transgressing the LORD’s commands and the consequent punishments they had suffered in their captivity.

  8:10–12 the joy of the LORD is your strength. The event called for a holy day of worship to prepare them for the hard days ahead (cf. 12:43), so they were encouraged to rejoice. The words they had heard did remind them that God punishes sin, but also that God blesses obedience. That was reason to celebrate. They had not been utterly destroyed as a nation, in spite of their sin, and were, by God’s grace, on the brink of a new beginning. That called for celebration.

  8:13—9:37 The Jews celebrated the Feast of Tabernacles and confessed their history of sins.

  8:13 in order to understand the words of the Law. The smaller group that gathered to Ezra consisted of those who had teaching responsibilities: the heads of the father’s houses to their families, and the priests and Levites to the general population in the community (Mal. 2:6, 7).

  8:14 Cf. Ex. 23:16; Lev. 23:33–44; Num. 29:12–38; Deut. 16:13–17 for details on the Feast of Tabernacles.

  8:15, 16 they should announce and proclaim. Proclamations such as this carried the authority of the administration represented by leaders such as Nehemiah, who was the governor, and Ezra, the priest and scribe (8:9) who had been used to reestablish the city, its worship, and its social life. The people responded to their directive.

  8:16 Water Gate. See notes on 3:26; 12:37. Gate of Ephraim. This is believed to have been near the Old Gate (cf. 3:6; 12:39).

  8:17 since the days of Joshua…very great gladness. Tabernacles had been celebrated since Joshua (2 Chr. 7:8–10; Ezra 3:4), but not with such joy.

  8:18 This was more than was required and arose from the exuberant zeal of the people.

  Nehemiah 9

  9:1 this month. Tishri (Sept./Oct.), 445 B.C. (cf. 7:73b; 8:2). with fasting, in sackcloth, and with dust. The outward demonstration of deep mourning and heaviness of heart for their iniquity seems to have been done in the spirit of the Day of Atonement which was normally observed on the tenth day of the seventh month (cf. Lev. 16:1–34; 23:26–32).

  9:2 separated themselves from all foreigners. This call for divorcing all lawful wives taken from among the heathen was needed, since the last time, prompted 13 years before by Ezra (see notes on Ezra 10) had only been partially successful. Many had escaped the required action of divorce and kept their pagan wives. Perhaps new defaulters had appeared also, and were confronted for the first time with this necessary action of divorce. Nehemiah’s efforts were successful in removing this evil mixture.

  9:3 they stood…read…confessed and worshiped. The succession of events helped to reestablish the essential commitment of Israel to God and His law. They read for 3 hours about the sins of their fathers and for 3 more hours confessed that they had been partakers of similar evil deeds. In response to all of this, they worshiped.

  9:4–37 This long confession of sin in the context of the recitation of God’s mighty redemptive acts on Israel’s behalf is an expression of worship (v. 3) that recalls some of the psalms in their theme and worshipful purpose. This season of national humiliation centered on adoring God for His great mercy in the forgiveness of their multiplied iniquities, in delivering them from judgment, protecting them, and blessing them graciously. Apparently, this great prayer of worship offered to God was recited by a group of Levites (vv. 4, 5) indicating it had been prepared and adopted beforehand, probably by Ezra. This prayer initiated the 3 hours of confession and worship (v. 3), which led to a national promise of obedience to God in the future (v. 38).

  9:6 have made heaven. The recitation was ordered historically, although themes of promise and judgment are traced through Israel’s history with God. The first feature is the celebration of God’s greatness as Creator (cf. Gen. 1, 2). The host of heaven worships You. The praise which Israel offered on earth was also echoed in the heavens by angelic hosts.

  9:8 found his heart faithful before You. The Abrahamic Covenant (Gen. 12:1–3; 15:4–7; 17:1–9) was based on God’s faithfulness to His Word and given to a man who was faithful to Him. See notes on Gen. 1
5:6 and Rom. 4, where the faithful heart of Abraham is discussed. a covenant with him to give the land. The covenant was a covenant of salvation, but also involved the Promised Land. The people, having just returned from captivity, understandably emphasized that feature of the covenant, since God had returned them to the Land.

  9:9–12 This section of the prayer of praise and confession recounts the Exodus (see Ex. 2–15).

  9:10 made a name for Yourself. God established His righteous reputation over the powers of Egypt by the miracles of immense power performed in Egypt.

  9:13–19 The months at Sinai are remembered (see Ex. 19–40).

  9:17 They appointed a leader. The Heb. of this statement is almost a repeat of Num. 14:4, which records the discontent of the people with God’s plan and Moses’ leadership.

  9:19–21 This section remembers the 38 years of wandering in the wilderness (cf. Num. 9–19).

  9:21 They lacked nothing. The same word is used in Ps. 23:1, “I shall not want.” Even during the long season of chastisement, God miraculously cared for their every need.

  9:22–25 These verses encompass the period of possessing the Promised Land, as recorded in Num. 20-Josh. 24.

  9:22 gave them kingdoms and nations. Canaan was comprised of a number of politically semi-autonomous groups all loosely connected under the waning authority of Egypt. The Lord divided Canaan into tribal districts, thus apportioning the Land for Israel’s possession.

  9:23 multiplied their children. A nation of offspring was another aspect of the promise made to Abraham (Gen. 12:1–3). God told Abraham that his seed would be like the stars of heaven (Gen. 15:5) and Ex. 1:1–3 reminded Israel that their multiplication in Egypt was nothing short of miraculous.

  9:24 subdued before them. Moses said in Ex. 15:3, “The LORD is a man of war.” As Israel’s military leader and king, He led them into battle to defeat their enemies and take the Land.

  9:26–31 This section summarizes the period from the judges to the Assyrian deportation (722 B.C.) and Babylonian exile (586 B.C.). See 2 Kin. 17–25.

  9:26 who testified against them. God’s prophets brought them to God’s court to be judged by His law. This theme is repeated throughout the message (vv. 29, 30, 34).

  9:32 Now therefore. Having reviewed the faithfulness of God to the Abrahamic Covenant (vv. 7, 8) throughout Israel’s national history, the prayer picks up with the present time confessing their unfaithfulness to (vv. 33–35) and renewed commitment to the Mosaic Covenant (vv. 36–38). kings of Assyria…this day. This statement sweeps across a summary of Assyrian, Babylonian, and Persian domination of the nation for almost 4 centuries up to that time.

  9:36, 37 in it…over us. The praise prayer rejoices that the Jews have been returned to the Land, but grieves that Gentiles still rule over them.

  9:37 much increase to the kings. Because God’s people continued in widespread sin, enemy kings enjoyed the bounty that would have been Israel’s.

  9:38 because of all this. The history of God’s faithfulness, in spite of Israel’s unfaithfulness, is the ground of a pledge and promise which the people make to obey God and not repeat the sins of their fathers.

  9:38—10:39 The nation makes a new covenant with God to keep the Mosaic law. Though well intended, as they had been in Ex. 24:1–8, their failure was forthcoming (see note on 13:10–13).

  9:38 We make a sure covenant and write it. A covenant was a binding agreement between two parties. In short, it was a formalized relationship with commitments to loyalty. In this case, the nation initiated this covenant with God.

  Nehemiah 10

  10:1–27 The list of sealed signatures on the covenant were from the leaders. Surprisingly, Ezra’s name is not listed.

  10:28 Nethinim. See note on Ezra 2:43–54. who had separated themselves. These are those who 1) had followed the demand of Ezra and Nehemiah to divorce pagan spouses or 2) had been left in the Land but never joined themselves to any heathen, thus remaining separate. Intermarriage with the nations had previously precipitated an influence in Israel which had culminated in Babylonian slavery, thus playing a major role in Israel’s unfaithfulness to the covenant.

  10:29 a curse and an oath. Covenants characteristically were ratified by an oath ceremony in which the parties swore to the terms of the covenant. A curse rite was often included wherein the slaughtering of an animal indicated similar consequences for the covenant breaker. Israel’s pledged adherence to the law was thus solemnly affirmed.

  10:30 not give our daughters…nor take their daughters. Parents controlled marriages, so this part of the covenant came from them. Again, it stressed the serious matter of marrying a heathen from an idolatrous people (see Ezra 10).

  10:32–39 The remainder of the conditions the people made in their covenant involved matters of the temple.

  10:32, 33 we made ordinances. What the people were committing themselves to do by covenant turned into law requiring a one-third shekel temple tax. The Mosaic ordinance required one-half of a shekel (see Ex. 30:11–16), but the severe economic straits of the time led to the reduced amount. By the time of Christ, the people had returned to the Mosaic stipulation of one-half of a shekel. See note on Matt. 17:24.

  10:34 The carrying of the wood for the constantly burning altar (Lev. 6:12 ff.) had formerly been the duty of the Nethinim, but few of them had returned from Babylon (7:60) so more people were chosen to assist in this task.

  10:35–39 Laws for all the offerings and tithes were reinstated so as not to “neglect the house of our God” (v. 39).

  10:35–37 firstfruits…firstborn…firstborn. These laws required the firstfruits of the ground (see Ex. 23:19; 34:26; Deut. 26:2), the firstfruits of the trees (see Lev. 19:24; Num. 18:13), the firstborn sons redeemed by the estimated price of the priest (see Num. 18:15), and the firstborn of the herds and flocks (see Ex. 13:12; Num. 18:15, 17). All of this was kept at the storehouses near the temple and distributed for the support of the priests and Levites. The Levites then gave a tenth of what they received to the priests (cf. Num. 18:26).

  Nehemiah 11

  11:1—13:31 Details of Nehemiah exercising his governorship are given in this section.

  11:1—12:26 Jerusalem and Judah are resettled.

  11:1 cast lots. A method of decision making which God honored (Prov. 16:33). Nehemiah redistributed the population so that one out of every 10 Jews lived in Jerusalem. The other 9 were free to reestablish their family heritage in the Land.

  11:3–24 The people who dwelt in Jerusalem are identified.

  11:21 Ophel. See note on 3:26.

  11:25–36 These are the places where 90 percent of the people dwelt outside of Jerusalem (cf. Ezra 2:21–23, 27, 34).

  Nehemiah 12

  12:1–26 Originally there were 24 courses of priests, each course serving in the temple for a period of two weeks per year or for one month biannually (see 1 Chr. 24:1–20). Only four of those houses returned from Babylon (see 7:39–42; Ezra 2:36–39) but these were divided into 24 courses of which 22 are listed here. Perhaps two are omitted because their families had become extinct, because no sons were born since the time Zerubbabel originally named them. This then is a selective rather than exhaustive listing of priests and Levites from the time of Zerubbabel and Jeshua, recording the key priests and Levites through 3 generations of High-Priests: 1) Jeshua who came in the initial return with Zerubbabel ca. 538 B.C. (vv. 1–11); 2) Joiakim, the son of Jeshua (vv. 12–21); 3) Eliashib (cf. 3:1) the son of Joiakim (vv. 22, 23); 4) a miscellaneous group who served in the days of Joiakim (vv. 24–26).

  12:1 Zerubbabel…Jeshua. See note on Ezra 2:2.

  12:10, 11 This record lists 6 generations of High-Priests beginning with Jeshua. The Jonathan of v. 11 is the Johanan of v. 22.

  12:12–21 Each of the 22 families in vv. 1–7 is repeated, except one (cf. Hattush; v. 2). Perhaps by the time of Joiakim’s High-Priesthood, this family had become extinct, the fathers having no male off-spring.

  12:22 Darius the Persian. This ref
ers to Darius II, ca. 423–404 B.C.

  12:23 book of the chronicles. Lit. “were written on the scroll of the matters of the days.” This involved precise genealogical records kept in the administrative archives of Judah.

  12:27—13:3 The walls were dedicated.

  12:27–43 the dedication of the wall. In the same manner marking the dedications of the temple in Solomon’s day (2 Chr. 5–7) and the rebuilt temple several decades earlier (Ezra 6:16–18), the rebuilt walls were dedicated with the music of thanksgiving (most likely shortly after the events of Neh. 9).

  12:30 purified. See Lev. 16:30 for the sense of moral purity in this symbolic act.

  12:31–40 They probably assembled at the Valley Gate on the W. One of the choirs was led by Ezra (v. 36), the other accompanied by Nehemiah (v. 38). Moving in different directions (v. 38), they assembled together in the temple area (v. 40).

  12:31 Refuse Gate. See notes on 2:13; 3:13.

  12:36 the musical instruments of David. This phrase could refer to the same kind of instruments David’s musicians used or the actual instruments constructed in David’s time, now being used centuries later. Cf. 1 Chr. 15:16; 23:5; 2 Chr. 29:26; Ezra 3:10. the man of God. See note on Deut. 33:1; cf. Acts 13:22.

  12:37 the Fountain Gate. See note on 2:14. the Water Gate. See notes on 3:26; 8:16.

  12:38 opposite way. This second choir marched clockwise to the N (cf. 12:31). Tower of the Ovens. See note on 3:11.

  12:39 the Gate of Ephraim. See note on 8:16. the Old Gate. See note on 3:6. the Fish Gate. See note on 3:3. the Tower of Hananel. See note on 3:1. the Tower of the Hundred. See note on 3:1. the Sheep Gate. See notes on 3:1, 32. the Gate of the Prison. Located in the NE section of Jerusalem.

  12:43 for God had made them rejoice. The God of all joy (cf. 1 Chr. 12:40; Neh. 8:10; Pss. 16:11; 33:1; 43:4; Gal. 5:22) activated their inner joy which brought corporate celebration. Though these may have been few and far between, moments like this characterized the life of obedience and blessing which God had set before Israel.