Nehemiah · Chapter 4

Verses 1, 2. And mocked the Jews — Pretending contempt in his words, when he had grief, anger, and vexation in his heart. And he spake before his brethren — Before Tobiah, Geshem, and others, whom Nehemiah calls his brethren, because of their conjunction with him in office and interest. And the army in Samaria — Whom he hereby designed to incense against them, or, at least, whose minds he thought thus to learn. What do these feeble Jews? Will they fortify, &c. — Do they intend to begin and finish the work, and keep the feast of dedication by sacrifice, all in one day? For if they spend any long time about it, they cannot think that we and the rest of their neighbours will suffer them to do it. Thus he persuaded himself and his companions that their attempt was ridiculous; and this mistake kept him from giving them any disturbance till it was too late. So did God infatuate him to his own grief and shame, and to the advantage of the Jews. Will they revive the stones out of the heaps of rubbish? — Will they pick up their broken stones out of the ruins, and patch them together? Which are burned — Which stones were burned, and broken by the Chaldeans, when they took the city.

TROUBLES FROM THE SAMARITANS, 1-23.

1. Sanballat — See on Nehemiah 2:10. That we builded the wall — That is, that we were building it. This chapter describes events that transpired while their work of rebuilding was going on. Took great indignation — He was irritated and provoked, for he hated the thought of having the Jews prosper. Mocked — He tried to scoff at what he secretly feared.

V. 2. In a day-Do they intend to begin, and finish the work, all in one day? For if they spend any long time about it, they cannot think that we will suffer them to do it. The stones-Will they pick up their broken stones out of the ruins, and patch them together. Burnt-Which stones were burnt, and broken, by the Chaldeans when they took the city.

Verse 2. The army of Samaria] As he was governor, he had the command of the army, and he wished to excite the soldiers to second his views against Nehemiah and his men.

What do these feeble Jews?] We may remark here, in general, that the enemies of God’s work endeavour by all means to discredit and destroy it, and those who are employed in it. 1. They despise the workmen: What do these feeble Jews? 2. They endeavour to turn all into ridicule: Will they fortify themselves? 3. They have recourse to lying: If a fox go up, he shall even break down their stone wall. 4. They sometimes use fair but deceitful speeches; see Nehemiah 6:2, &c.

Verses 1, 2. And mocked the Jews — Pretending contempt in his words, when he had grief, anger, and vexation in his heart. And he spake before his brethren — Before Tobiah, Geshem, and others, whom Nehemiah calls his brethren, because of their conjunction with him in office and interest. And the army in Samaria — Whom he hereby designed to incense against them, or, at least, whose minds he thought thus to learn. What do these feeble Jews? Will they fortify, &c. — Do they intend to begin and finish the work, and keep the feast of dedication by sacrifice, all in one day? For if they spend any long time about it, they cannot think that we and the rest of their neighbours will suffer them to do it. Thus he persuaded himself and his companions that their attempt was ridiculous; and this mistake kept him from giving them any disturbance till it was too late. So did God infatuate him to his own grief and shame, and to the advantage of the Jews. Will they revive the stones out of the heaps of rubbish? — Will they pick up their broken stones out of the ruins, and patch them together? Which are burned — Which stones were burned, and broken by the Chaldeans, when they took the city.

Verse 2. He spake before his brethren; that is, before Tobias, &c. his brother governors, and other great officers whom he had convened for counsel against the Jews.

2. His brethren — His associates in office. The army of Samaria — Of which he seems to have been the chief commander. Will they fortify themselves — Literally, Will they leave to them? The meaning is not clear, but seems most naturally brought out if we allow the verb a passive sense: Shall they be left to themselves? This is the thought conveyed both by the Septuagint and Vulgate, although those versions present no literal translation of the Hebrew. The Septuagint has the following: “Is this the power of Samaria, that these Jews build their city?” Vulgate: “Shall the nations let them go?” that is, shall the surrounding nations let them go on with their building their city walls? Will they sacrifice — Will they presume to renew and perpetuate their ancient cultus? Make an end in a day — Do they imagine they can so speedily rebuild their city that no one will find it out before it is complete? Revive the stones — He speaks of the great stones of Jerusalem as having been destroyed by fire, broken, and ruined, so that the attempt of a feeble band of exiles to restore them (Hebrews, make them live) from their heaps of… rubbish was to his mind the height of folly.

Verse 3. If a fox go up — He mentions foxes because they were very numerous in those parts, and because in the late desolation of Jerusalem, the foxes did frequent the mount and city of Zion, (Lamentations 5:18,) wherewith he seems to upbraid them. He shall even break down their stone wall — It is so low that a fox can easily ascend to the top of it, and so weak, and built so hastily and carelessly, that the least weight or thrust will tumble it down.

3. Tobiah — See on Nehemiah 2:10. If a fox go up — Thus Tobiah adds derision and contempt to Sanballat’s pitying scorn.

V. 4. A prey-Give them for a prey to their enemies, and let these carry them into the land of captivity.

Verse 4. Turn their reproach upon their own head] A prayer of this kind, understood literally, is not lawful for any Christian. Jesus, our great master, has said, “Love your enemies; do good to them that hate you; and pray for them that despitefully use you.” Such sayings as the above are excusable in the mouth of a Jew, under severe irritation. See the next verse.

Verses 4, 5. Hear, O our God — Nehemiah here interrupts the relation, to mention the prayer he made on the occasion. Turn their reproach upon their own head — Let them really be as contemptible as they represent us to be. This and the following requests must seem harsh to us, who are taught by the Lord Jesus to love our enemies, to bless those that curse us, and pray for those that despitefully use and persecute us. Probably they were uttered rather by a spirit of prophecy than a spirit of prayer, and are to be considered as declaratory of the judgments of God against persecutors. They certainly had their accomplishment in the subsequent doom of these nations. And give them for a prey in the land of their captivity — Let them be removed from our neighbourhood, and carried into captivity; and there let them find no favour, but further severity. Or, give them for a prey to their enemies, and let these carry them into the land of captivity. And cover not their iniquity — Let their wickedness be in thy sight, so as to bring down judgments upon them, that either they may be reformed, or others may be warned by their example. God is said to cover or hide sin, when he forbears to punish it. For they have provoked thee — They have not only provoked us builders, but thee also. Or, they have provoked, or derided, the builders to their face; that is, openly and impudently, in contempt of God, and of this work, which is done by his direction and encouragement. Nehemiah, in these petitions, if they be petitions, and not rather predictions, as has just been intimated, is not to be imitated by us, but rather he, whose disciples we profess to be, and who, when upon the cross, and under the bitterest agonies, prayed most fervently for the forgiveness of those that crucified him.

4. Hear, O our God — The bitter scorn and derision of the enemy causes Nehemiah to break out with an imprecatory prayer. Turn their reproach — Let them fall under the reproach and scorn that now afflict us. A prey in the land of captivity — Bring them to suffer violence and abuse in captivity. The land of captivity is to be understood of any land in which the persons referred to might dwell as captives.

V. 5. Cover not-Let their wickedness be in thy sight, so as to bring down judgments upon them, that either they may be reformed, or others may be warned by their example. God is said to cover or hide sin when he forbears to punish it. Provoked thee-They have not only provoked us builders, but thee also.

Verse 5. Let not their sin be blotted out] These are the most terrible imprecations; but probably we should understand them as declaratory, for the same form of the verb, in the Hebrew, is used as precative and imperative. Turn their reproach-Their reproach shall be turned. Give them for a prey-They shall be given for a prey. Cover not their iniquity-Their iniquity shall not be covered. Let not their sin be blotted out-Their sin shall not be blotted out. All who know the genius of the Hebrew language, know that the future tense is used to express all these senses. Besides, we may rest assured that Nehemiah’s curses, or declaration of God’s judgments, had respect only to their bodies, and to their life: not to their souls and the world to come. And then they amount to no more than this: What a man soweth that he shall reap.

Verses 4, 5. Hear, O our God — Nehemiah here interrupts the relation, to mention the prayer he made on the occasion. Turn their reproach upon their own head — Let them really be as contemptible as they represent us to be. This and the following requests must seem harsh to us, who are taught by the Lord Jesus to love our enemies, to bless those that curse us, and pray for those that despitefully use and persecute us. Probably they were uttered rather by a spirit of prophecy than a spirit of prayer, and are to be considered as declaratory of the judgments of God against persecutors. They certainly had their accomplishment in the subsequent doom of these nations. And give them for a prey in the land of their captivity — Let them be removed from our neighbourhood, and carried into captivity; and there let them find no favour, but further severity. Or, give them for a prey to their enemies, and let these carry them into the land of captivity. And cover not their iniquity — Let their wickedness be in thy sight, so as to bring down judgments upon them, that either they may be reformed, or others may be warned by their example. God is said to cover or hide sin, when he forbears to punish it. For they have provoked thee — They have not only provoked us builders, but thee also. Or, they have provoked, or derided, the builders to their face; that is, openly and impudently, in contempt of God, and of this work, which is done by his direction and encouragement. Nehemiah, in these petitions, if they be petitions, and not rather predictions, as has just been intimated, is not to be imitated by us, but rather he, whose disciples we profess to be, and who, when upon the cross, and under the bitterest agonies, prayed most fervently for the forgiveness of those that crucified him.

Ver. 5. Let not their sin be blotted out. This is a frequent character of prayers in the old testament; but they are the prayers of judges and prophets, and prayers against robbers and murderers, which do not preclude repentance; and I know not that it is wrong to ask the rod for the incorrigible, and to disable the wicked from doing mischief. But to the christian the command is, “Bless and curse not. Love your enemies.”

5. Cover not — That is, forgive not; do not pardon. Let not their sin be blotted out — All these imprecations of Nehemiah are to be understood and explained, like the imprecatory psalms, as the voice of down-trodden humanity and injured innocence uttering by a divine inspiration the judgments of righteousness upon the wicked oppressor. Such psalms as the one hundred and twenty-third and the one hundred and twenty-fourth were probably written on this occasion.

V. 6. The half-Unto half its height.

Verse 6. For the people had a mind to work.] The original is very emphatic: bl ויהי לעשות לעם vayehi leb leam laasoth, “For the people had a heart to work.” Their hearts were engaged in it; and where the heart is engaged, the work of God goes on well. The whole of this 6th verse is omitted by the Septuagint.

Verse 6. All the wall was joined unto the half thereof — That is, the wall was built round the whole city, there being no space unbuilt, and it was carried up to half the height that it was intended to be. For the people had a mind to work — Were very much set upon it, and went about it cheerfully, notwithstanding the jeers and scoffs of their enemies.

Ver. 6. The wall was joined together unto the half thereof. That is, the entire wall round the city was joined, and built up half the intended height, so as to form some defence against the threatened attack: ver. 8.—The people had a mind. Hebrews a heart to work. They did the Lord’s work cheerfully and heartily.

6. Unto the half thereof — That is, until it was half completed. Some understand this of half way around the city, others of half the height of the wall. The latter seems to be the true meaning, inasmuch as the work was going on at all points in the city at the same time, so that the workmen were greatly scattered. Verse 19. So, also, the previous chapter shows that the different families or classes of the people had each a distinct portion of the work, so that the rebuilding of the wall would be prosecuted on all sides at the same time.

Verse 7. The walls of Jerusalem were made up] That is, they were made up to the half height of the wall; for the preceding verse seems to intimate that the whole wall was thus far built; not half of the wall completed, but the whole wall built to half its height.

Verses 7, 8. That the breaches began to be stopped — That is, the breaches which the Chaldeans had made and left in the walls were well nigh repaired. Then they were very wroth — They had flattered themselves with a notion that the work would soon stand still of itself; but when they heard that it went on and prospered, they were angry at the Jews for pushing it forward so hastily, and at themselves for being so slow in opposing it. And conspired all of them together — Though of different interests among themselves, yet they were unanimous in their opposition to the work of God. To come and fight against Jerusalem — Why? what quarrel had they with the Jews? Had the Jews done them any wrong, or did they design them any? No: they lived peaceably by them; but it was merely out of envy and malice that this Sanballat and his brethren opposed and persecuted them. They hated the piety of the Jews, and were therefore vexed at their prosperity, and sought their ruin. And to hinder it — Or, to cause the work to cease, as it is expressed verse 11, which they doubted not but they should be able to effect. The hindering of a good work is that which bad men aim at, and promise themselves; but as a good work is God’s work, it shall prosper.

7. The Arabians — Headed probably by Geshem. See on chapter 2:19. Ashdodites — Inhabitants of Ashdod, one of the great cities of the Philistine plain. It was besieged and captured by the Assyrians in the time of Sargon, (Isaiah 20:1,) but had so far recovered its strength as now to enter into confederacy with the Samaritans against the Jews. That the walls… were made up — Literally, That there arose healing to the walls. The broken walls are spoken of as wounded, and the rebuilding was a healing, or restoring them to health. The thought is amplified by the additional clause, the breaches began to be stopped — Places where the wall had been violently broken through were closed up.

Verses 7, 8. That the breaches began to be stopped — That is, the breaches which the Chaldeans had made and left in the walls were well nigh repaired. Then they were very wroth — They had flattered themselves with a notion that the work would soon stand still of itself; but when they heard that it went on and prospered, they were angry at the Jews for pushing it forward so hastily, and at themselves for being so slow in opposing it. And conspired all of them together — Though of different interests among themselves, yet they were unanimous in their opposition to the work of God. To come and fight against Jerusalem — Why? what quarrel had they with the Jews? Had the Jews done them any wrong, or did they design them any? No: they lived peaceably by them; but it was merely out of envy and malice that this Sanballat and his brethren opposed and persecuted them. They hated the piety of the Jews, and were therefore vexed at their prosperity, and sought their ruin. And to hinder it — Or, to cause the work to cease, as it is expressed verse 11, which they doubted not but they should be able to effect. The hindering of a good work is that which bad men aim at, and promise themselves; but as a good work is God’s work, it shall prosper.

8. To come… to fight… to hinder — None of these purposes, however, seem to have been carried out by the conspiring parties. The Hebrew here for hinder, is, literally to do to it a disturbance.

Verse 9. We made our prayer unto our God, and set a watch] The strongest confidence in the protection and favour of God does not preclude the use of all or any of the means of self-preservation and defence which his providence has put in our power. While God works in us to will and to do, we should proceed to willing, through the power he has given us to will; and we should proceed to action, through the power he has given us to act. We cannot will, but through God’s power; we cannot act, but through God’s strength. The power, and the use of it, are two distinct things. We may have the power to will, and not will; and we may have the power to do, and not act: therefore, says the apostle, seeing God has wrought in you these powers, see that YOU WORK OUT YOUR OWN salvation, with fear and trembling.

Verse 9. We made our prayer unto God — They committed themselves to the protection of God, whose servants they were, and whom they considered as being engaged for them. This was the way of good Nehemiah and his associates: all their cares, all their griefs, all their fears, they spread before God, and thereby made themselves easy. And set a watch against them day and night — They seconded their prayers by their endeavours, and kept a constant watch, that they might not be surprised by their enemies, for they knew them to be very vigilant to do mischief.

9. Made our prayer… and set a watch — Here watching and prayer were strikingly exemplified. “The strongest confidence in the protection and favour of God does not preclude the use of all or any of the means of self-preservation and defence which his providence has put in our power.” — Clarke.

V. 10. Judah-The Jews now dwelling in Judah, some of them being partly terrified by their enemies, and partly wearied with continual labour. Rubbish-More than we are able suddenly to remove. Not able-Being forced to spend our time in removing the rubbish, and therefore we must desist for a season.

Verse 10. The strength of the bearers of burdens is decayed] They worked both day and night, scarcely ever putting off their clothes, except for the purpose of being washed, Nehemiah 4:21, 23. Much rubbish] The ruins they were obliged to clear away, before they could dig the foundation for a new wall: and in this labour they were nearly exhausted; see Nehemiah 5:15.

Verse 10. And Judah said — That is, the Jews now dwelling in Judah; to wit, some of them, being partly terrified by their enemies, and partly wearied with continual labour: the strength of the bearers of burdens is decayed — The labourers have wrought so long and so hard that they are quite spent; and there is much rubbish — More than we are able soon to remove: so that we are not able to build the wall — Being forced to spend our time in removing the rubbish, and therefore we must desist for a season. Can Judah, that warlike, valiant tribe, speak thus? Active, leading men, have many times as much to do to grapple with the fears of their friends as with the terrors of their enemies.

10. Judah said — By his representatives, heads of the tribe of Judah. The strength… is decayed — They are worn-out and exhausted by excessive toil. Much rubbish — This had been accumulating for more than a hundred years, and in some places presented to the builders insuperable difficulties.

Verse 11. Our adversaries said, They shall not know, &c. — Their enemies resolved not to appear with an army before Jerusalem, but to march so secretly that the Jews should have no notice of their approach till they saw them in the city, armed and prepared to attack them suddenly, and put them to the sword.

11. They shall not know — They plotted a secret assault, aiming to surprise the Jews in the midst of their work.

V. 12. By them-Or, among them: whereby they came to the knowledge of their counsels. Tho’ these had not zeal enough to help in the work, yet they had some concern for their brethren. Ten tribes-Very often, a certain number for an uncertain. Be upon you-They will invade you every way, by which we can come to you, or you to us; therefore keep watches on every side.

Verse 12. From all places whence ye shall return unto us] This verse is extremely difficult. Our translators have supplied the words, they will be upon you, which have nothing correspondent in the Hebrew. The Septuagint have given a good sense, Anabainousin ek pantwn twn topwn efJ hmav, They come up from all places against us. The sense appears to be this: the Jews which dwelt among the Samaritans, &c., came often to Nehemiah from all quarters, where they sojourned, and told him the designs of his enemies against him: therefore, he set people with their swords, spears, and bows, to defend the walls. It is probable that instead of wbwvt tashubu, “ye shall return,” we should read wbvj chashebu, “they designed or meditated.” This word is very similar to the other, and makes the sense very clear. “The Jews who dwelt among them told us frequently, from all places, what they designed against us.” For this reading Houbigant, Michaelis and Dathé contend. But this various reading is not found in any MS., and is not countenanced by any of the versions. See Nehemiah 4:15.

Verse 12. And the Jews which dwelt by them — Who were neighbours to that people; or dwelt among them, as the words may be rendered, whereby they became acquainted with their counsels. They said unto us ten times — That is, they came and informed us very often, for ten times, in Scripture, signifies a great many times. From all places whence ye shall return unto us, &c. — That is, they will attack you by all the ways by which we can come to you, or you to us, or wherever there is any communication between you and us; therefore take care to keep watches on every side. Hence it appears, that though those Jews, who dwelt near or among the Samaritans, had not zeal enough to induce them to come to Jerusalem to help their brethren in building the wall; yet, having discovered the enemies’ design, they had so much honesty, and affection to the cause, as to give intelligence of it: nay, that their information might be the more credited, they came themselves to make them acquainted with it, repeating it many times, as men in earnest, and under a concern to have it believed.

Ver. 12. From all places whence ye shall return unto us they will be upon you. The latter words are not in the Hebrew, but are supplied by our translators. The reading of the LXX is preferable. “They said unto us ten times, from all places they come up against us;” that is, from all parts of Samaria.

12. Jews which dwelt by them — That is, Jews who dwelt among the Samaritans and other enemies, and by that means found out their evil designs. Said unto us ten times — Thereby showing their intense anxiety. The expression is equivalent to a great many times, or again and again. From all places whence ye shall return unto us — Something seems to have fallen out of the text here. The words supplied by our translators, they will be upon you, do not fully clear up the obscurity, nor suit the previous words, whence ye shall return. Bertheau literally translates the Hebrew thus: — From all places that ye return to us; and explains it as the request of the kinsmen and friends of those builders whose homes were in places some distance from Jerusalem, (like the men of Jericho, Tekoa, and Gibeon, Nehemiah 3:2, 5, 7,) to tarry no longer in danger at Jerusalem, but return to them. This, too, is the natural meaning of the marginal reading, that from all places ye must return to us. We take this to be the true meaning. The Jews who dwelt at a distance from Jerusalem were anxious to have their friends and kinsmen there return to their homes and families. Interpreters have too generally assumed that these words contained the information which the Jews from a distance brought to the rulers at Jerusalem; whereas, they are rather a request of those Jews for their relatives to leave the imperilled city, and thus escape the threatening danger. Exactly how the rulers at Jerusalem were informed of their enemies’ designs is not said, but, doubtless, it came through those Jews who dwelt among the enemy.

V. 13. Behind-Within the walls where they were not yet raised to their due height, and therefore most liable to the enemies assault. Higher-Upon the tops of the walls where they were finished, and the towers which were built here and there upon the wall; whence they might shoot arrows, or throw stones.

Verse 13. Therefore, in the lower places behind the wall — Within the walls, where they were not yet raised to their due height, and therefore most liable to the enemies’ assault. On the higher places — Upon the tops of the walls, where they were finished, and the towers which were built here and there upon the wall, whence they might shoot arrows, or throw stones.

13. Set I — Or, then I stationed, to wit, people, as is seen further on. In the lower places — Better, as the margin, from, or at, the lower parts of the place. That is, he stationed men at the lower parts of the city, where there was special danger and greater exposure. Behind the wall — To defend it, and prevent the enemy from entering the city at those points. The wall thus served as a fortification. And on the higher places — The and should be omitted, and the rest rendered in the exposed parts. This phrase is not, as the English version makes it, the opposite of the lower places, but relates to behind the wall. He stationed men behind the wall in the exposed places. I even set — This is a repetition of the first words of the verse, and followed immediately by the object of the verb. The people — All the inhabitants of the city. They were distributed into the various parts of the city, especially in the lower and more exposed parts, so that all the place was under guard. After their families — Rather, according to families. The people were distributed by family groups, so that the men that guarded any particular part of the wall had their families and kinsmen nearest them. Swords… spears… bows — These were not the only kinds of weapons with which they were provided. See verse 16.

V. 14. Looked-He looked up, engaged God for him, and put himself and his cause under the Divine protection. That was his way, and should be ours: all his cares, all his griefs, all his fears he spread before God. Great and terrible-You think your enemies are great and terrible. But what are they in comparison of God? Especially in opposition to him?

Verse 14. Be not ye afraid of them] Are they more terrible or stronger than God?

Fight for your brethren] Your own countrymen, who worship the same God, and are come from the same stock; your sons, whom they wish to slay or lead into captivity; your daughters and wives, whom they wish to deflower and defile; and your houses, which they wish to seize and occupy as their own. They had every thing at stake; and therefore they must fight pro aris et focis, for their religion, their lives, and their property. A people thus interested, who once take up the sword, can never be conquered. There is an address made to the Greeks by their leader in Æschylus, Pers. ver. 402, similar to this, to excite them against the Persians:— ---------W paidev Jellhnwn, ite,

Eleuqeroute patridJ, eleuqeroute de

Paidav, guniakav, qewn re patrwwn edh,

Qqhkav te progonwn, nun uper pantwn agwn.

“————Sons of the Greeks, go on!

Free now your country, and your children free;

Your wives, the temples of your fathers’ gods,

And dear abodes of farthest ancestors:—

Now strike the blow for all!”

J. B. B. C.

Verse 14. I said unto the nobles, Be not afraid of them — All was at stake; therefore he exhorts them to be valiant, trusting in God. Remember the Lord, who is great and terrible, &c. — You think your enemies are great and terrible; but what are they in comparison with God? especially in opposition to him?

14. I looked — To see if all my orders had been carried out. Rose up — To pass around and address the nobles and others with words of encouragement and cheer.

Verse 15. Their counsel to naught] The word counsel used here countenances the emendation in the 12th verse.

Verse 15. When our enemies heard that it was known unto us — When they heard that their plot was discovered, and they had no hope to surprise us, but found that we were ready to receive them, they laid aside their designs, and we went on with our work.

15. God had brought their counsel to nought — Observe the doctrine of Providence here. The betrayal of the enemies’ designs, and the preparations for defence, though all wrought out by human instrumentalities, are attributed to God. We returned all of us to the wall — That is, as is immediately explained, every one unto his work. For a time they merely watched, and stood in readiness to resist the enemy that proposed to assail them unawares, (verse 11;) but now they return to their work again, not, however, without some change in their manner of procedure, as the next verse tells.

V. 16. From that time forth-Lest our enemies should repeat their enterprize. My servants-Of my domestick servants, and of my guards. Held, &c.-All their weapons: they stood in their arms prepared for battle. Were behind-To encourage them in their work, sometimes to assist with their own hands: and to direct and command them in case of an assault. Judah-The Jews who were upon the wall.

Verse 16. Half-wrought in the work] This is no unusual thing, even in the present day, in Palestine: people sowing their seed are often attended by an armed man, to prevent the Arabs from robbing them of their seed, which they will not fail to do if not protected.

Habergeons] In the Franco-Gallic, hautbergon signifies a coat of mall; but as in Teutonic [Teutonic] signifies the neck, and [Teutonic], to cover or defend; it may be considered rather as signifying a breastplate, or armour for the breast.

Verse 16. It came to pass from that time forth — Lest our enemies should repeat their enterprise; that the half of my servants wrought in the work — Of my domestic servants, and of my guards, who should have attended upon my own person. And the other half held the spears, the shields, &c. — That is, all their weapons: they stood in their arms, prepared for battle. And the rulers were behind all — Partly to encourage them in their work, sometimes assisting them with their own hands; and partly to direct and command them in case of an assault.

Ver. 16. Habergeons; the breastplates or coats of mail.

16. The half of my servants — Nehemiah may, as governor of the people and superintendent of the work, speak here of all the people who laboured on the wall as his servants; but verse 23 shows that he had also his own proper servants engaged in the work. As the king of Persia had provided him with captains and horsemen, (Nehemiah 2:9,) so also had he, probably, furnished him with servants. From that time forth one half stood guard while the other half wrought in the work. The other half of them held… the spears — There is, at first sight, some confusion here. According to verse 17, every labourer held a missile weapon in one hand and worked with the other; and according to verse 18, every one had also his sword girded by his side; but according to this verse one half of the people held the weapons while the other half worked on the wall. We think that verse 17 is to be explained (in view of the more controlling statements of this verse and verse 21) as a figurative or proverbial representation of the anxious watchfulness and care of all the people to prevent surprise by the enemy. Habergeons — Corselets, or coats of mail. See note on 1 Samuel 17:5. The rulers were behind — That is, in the rear of the people, who were stationed at different places along the wall. They would naturally take this position the better to oversee and direct both the watch and the work. All the house of Judah is here used for the whole body of the people, who were composed principally of members of the tribe of Judah.

V. 17. A Weapon-This is to be taken figuratively; being a proverbial speech, as when they say of a man pretending kindness, he carries bread in one hand, and a stone in another. Thus must we work out our salvation, with the weapons of our warfare in our hands. For in every duty we must expect opposition from our spiritual enemies.

Verse 17. With one of his hands wrought in the work, and with the other hand held a weapon.] That is, he had his arms at hand, and was as fully prepared to fight as to work. So OVID, Epist. xi., Canace Macario, ver. 1:—

Si qua tamen cæcis errabunt scripta lituris,

Oblitus a dominæ cæde libellus erit:

Dextra tenet calamum; strictum tenet altera ferrum:

Et jacet in gremio charta soluta meo.

If streaming blood my fatal letter stain,

Imagine, ere you read, the writer slain.

One hand the sword, and one the pen employs,

And in my lap the ready paper lies.

DRYDEN.

By this mode of speech Canace does not intimate to her brother Macarius, that she actually held the sword in one hand while she held the pen in the other, but that she had it ready to slay herself as soon as she had written the epistle.

Verse 17. Every one with one of his hands wrought in the work, and with the other held a weapon — That is, they were well prepared either to build or fight; for the expression is figurative, it not being possible for them to work, if both hands had not been at liberty. Accordingly the next verse says, Every one had his sword girded by his side. Thus must we work out our salvation, with the weapons of our warfare in our hands. For in every duty we must expect opposition from our spiritual enemies.

17. With one of his hands wrought… with the other hand held a weapon — This seems to be a figurative expression to denote the constant readiness of the builders to rush at once to battle in case of sudden attack. Every one had his weapons at hand, ready for use at a moment’s warning. The word for weapon jlv means properly a missile — some-thing that can be hurled or thrown.

V. 18. Sounded-To call the people together, when, and where it was necessary.

Verse 18. He that sounded the trumpet was by me — To give the alarm, and call the people together, when and where it was necessary. It appears by this he was continually with them while they wrought upon the wall.

18. Every one had his sword girded by his side — This was probably literally the case. Swords are not mentioned in verse 16 as among the arms held in readiness by the half of the people that watched while the others worked. Swords could be worn so as not greatly to hinder the workmen in their work.

19. We are separated — Being grouped by families at the more exposed places along the city wall. See on verse 13. Hence the necessity of having a concerted signal to call them together in case of attack.

Verse 20. Ye hear the sound of the trumpet] As the walls were very extensive, and the workmen consequently much scattered, their enemies might easily attack and destroy them successively, he therefore ordered them all to work as near to each other as they could; and himself, who was everywhere surveying the work, kept a trumpeter always with him, who was to sound when the enemy approached; and all were instantly to run to the place where they heard the sound.

TROUBLES FROM THE SAMARITANS, 1-23.

1. Sanballat — See on Nehemiah 2:10. That we builded the wall — That is, that we were building it. This chapter describes events that transpired while their work of rebuilding was going on. Took great indignation — He was irritated and provoked, for he hated the thought of having the Jews prosper. Mocked — He tried to scoff at what he secretly feared.

Verses 21, 22. Half of them held the spears — For the use of every man, if there should be occasion. From the rising of the morning till the stars appeared — Working very early and very late. Let every one with his servant lodge within Jerusalem — Not in the suburbs or adjoining villages, as probably many of them had done, returning thence to their work in the morning: but now he would have them all lodge in Jerusalem, for the greater security of the city; and in turns to watch by night, or work on the walls by day.

21. Half of them held the spears — This confirms our view of verse 16, that half stood on guard, with arms ready for the use of all, while the other half worked. They, doubtless, relieved each other by turns.

Verse 22. Let every one with his servant lodge within Jerusalem] The country people were accustomed, after their day’s labour, to return to their families; now being so formidably threatened, he obliged them all to sleep in Jerusalem, that they might be ready, in case of attack, to help their brethren. All this man’s arrangements were wise and judicious.

Verses 21, 22. Half of them held the spears — For the use of every man, if there should be occasion. From the rising of the morning till the stars appeared — Working very early and very late. Let every one with his servant lodge within Jerusalem — Not in the suburbs or adjoining villages, as probably many of them had done, returning thence to their work in the morning: but now he would have them all lodge in Jerusalem, for the greater security of the city; and in turns to watch by night, or work on the walls by day.

22. Every one — Every leading man, or head of a family. With his servant — Rather, and his servant. As Nehemiah, being head of the entire community, might have called all the people his servants, (verse 16,) so every leading man had also those under him whom he commanded. But each leading man of the Jews may also have had his own private servants. Some of the more wealthy had brought their own brethren of the Jews virtually into bondage to them. Nehemiah 5:5, 8. Lodge within Jerusalem — And not in the neighbouring villages, as some of them had been accustomed to do. They may be a guard — Namely, the men and the servants just named. They were to stay and do their share in guarding the city, as well as in labouring on its walls. But as the next verse shows, they were not the only ones that thus watched and laboured. It was necessary to the safety of Jerusalem that a large and strong watch be maintained night and day, and it was too much for Nehemiah and the rest, whose homes were in the city, to do all this. Hence the justice of requiring those whose homes were in neighbouring towns to abide for the present in the city, and do a proper share of guarding the great common interests of all. To us — Nehemiah and all who dwelt in the city.

V. 23. Washing-When they were to wash and cleanse themselves from some impurity, which might befal them or their garments.

Verse 23. None of us put off our clothes, saving that every one put them off for washing.] The Hebrew for all this is only המים שלחו איש wnydgb µycvp wnjna אינ ein anachnu poshetim begadeynu ish shilcho hammayim; which Montanus translates, Non nos exuentes vestes nostras, vir missile suum aquas; “We, not putting off our garments, a man his dart to the waters.” Of this latter clause what sense can be made? Let us hear what the ancient versions say.

The Vulgate, Unusquisque tantum nudabatur ad baptismum, “Every one stripped himself for the bath.”

The Septuagint omit the latter part of this clause, And there was none of us who put off his garments.

The Syriac, “None of us put off his clothes for a month each in his turn. The Arabic, “Nor did we put off our clothes, but with our arms, at the end of a month.”

There is a remarkable reading in one of Deuteronomy Rossi’s MSS. wnydgb µycvp wnjna אינ המים l[ hjlvm, We did not lay aside our garments, but in order to send them to the washing. This is most likely the sense of the place.

It is curious to see how our old versions translate the place. Coverdale: We put never of our clothes, so much as to wash ourselves.-1535. Becke: We put never of our clothes, so muche as to washe ourselves.-1549. Cardmarden: We put never of oure clothes no more than the other dyd theyr harnesse, save onely bycause of the water.-1566.

This shows how all interpreters have been puzzled with this vexatious clause.

THE reading from Deuteronomy Rossi’s MS., given above, is the most likely to be the true one, because it gives a good sense, which cannot be found in the Hebrew text as it now stands. The general meaning is sufficiently evident; they worked nearly day and night, only had their hours by turns for repose; this did not permit them time sufficient to undress themselves in order to take regular sleep, therefore they only put off their clothes when they were obliged to get them washed.

NEHEMIAH

Verse 23. None of us put off our clothes — Neither by day nor by night, as the manner is when people go to rest, but they constantly kept themselves in readiness to fight, if any assault were made on the city. Saving that every one put them off for washing — When they were to wash and cleanse themselves from some impurity, which might befall them or their garments.

Ver. 23. Put them off for washing. The word translated “put them off,” signifies a weapon; and the word rendered “washing,” signifies water. But from their great exertions in labour they seemed to require a change of linen; our version therefore retains the best reading.

23. Nor my brethren — Men of his own tribe and near kinsmen. Nor my servants — See note on verse 16. Nor the men of the guard which followed me — This may refer to the persons mentioned in the preceding verse, who were retained in Jerusalem as a guard; or to a special bodyguard of Nehemiah, composed of the captains and horsemen who came up with him from Persia, (Nehemiah 2:9,) and still followed him, or were behind him, to do his bidding. None of us put off our clothes — Such was their constant wakefulness and watchfulness. Saving that every one put them off for washing — Such is the meaning which the Vulgate and a number of expositors put upon the Hebrew, µymh wjlv vya. But these words contain in themselves no such meaning, and there is reason to suspect a corruption in the text. Literally, they read, a man, his weapons, the waters, and there is no connective to decide the meaning. The following are the principal conjectures: 1. That waters here are to be taken as a euphemism for a call of nature, and the sense is, that every man kept his weapons by him even when attending to a call of nature. 2. The marginal reading, that every one who went for water to the springs or wells carried his weapon along. 3. Instead of µymh, the waters, we should read wdyb, in his hand. Then it would smoothly read, every one (having) his weapon in his hand. 4. Instead of µymh, read wnymh, his right, when the sense would be, every one with his weapon on his right; that is, ready for immediate action in case of attack. This variety of conjectures sufficiently indicates that some connectives must have fallen out of the text.