EXPOSITION
GENERAL ACCOUNT OF NEHEMIAH'S GOVERNMENT (Nehemiah 5:14-16). Having given this account of the internal difficulties which threatened to put a stop to the building of the wall before it was well begun, and been led in the course of it to speak of the poverty and sufferings of the common people, Nehemiah not unnaturally goes on to inform us of the methods by which in his general government he endeavoured to alleviate the distress, or at any rate to avoid adding to the burthens which pressed upon the poorer classes. From the time that he entered upon his office, in the twentieth year of Artaxerxes, b.c. 444, to the time of his writing this portion of his Book, in the thirty-second year of the same king, b.c. 432, he had lived entirely at his own expense, requiring no contributions from the people, either in provisions or money, for the support of himself or his court (verse 14). This was quite contrary to the previous practice of Jewish governors (verse 15), and indeed of Oriental governors generally, whether under the Persian system or any other, such persons almost universally taxing their provinces, sometimes very heavily, for their current expenses, and often accumulating princely fortunes by their exactions. Nehemiah had also maintained a noble hospitality, of which he may be excused for being a little proud, during these twelve years of his governorship, entertaining daily at his table 150 of the chief inhabitants of Jerusalem, besides many foreign Jews who from time to time came on visits to the Judaean capital (verses 17, 18). It is conjectured that he was able to take this course, and spend so largely without receiving any income from his province, because he retained his place of cupbearer, and as such drew a large salary from the Persian court. However this may have been, he certainly disbursed large sums of money in Jerusalem, and must have done something to alleviate the general poverty by his lavish expenditure. He takes credit, further, for giving the services of his private attendants to the work of the wall during the whole time that it was in building (verse 16), and for having abstained from the purchase of any land, when, through the general poverty, it might have been bought at a low price from those who were anxious to part with it (ibid.). HIS conduct beyond a doubt stood in the strongest contrast with that of the ordinary Persian satrap, or other governor, and we cannot be surprised that he looked on it with some complacency. He felt that he had done much for his people. He looked, however, for his reward not to them, not to man, but to God; and desired that his reward should be not present gratitude and thanks, not even posthumous fame, but God's approval and remembrance only (verse 19). "Think upon me, my God, for good, according to all that I have done for this people."
From the day that I was appointed. Literally, "from the day that he (i.e. Artaxerxes) appointed me." From the twentieth year. See above, Nehemiah 2:1. The appointment, having taken place in Nisan, was in b.c. 444. Unto the two and thirtieth year. We see here that this chapter, and therefore, probably, the entire first section (Nehemiah 1:1-16.-7.) of this Book, was not written until b.c. 432, the year in which Nehemiah returned to the Persian court from Jerusalem (Nehemiah 13:6). I and my brethren have not eaten the bread of the governor. i.e. "have not lived at the expense of our subjects, as Persian governors do ordinarily." Nehemiah's brethren here are probably not his brothers only, but his entire court.
The former governors that had been before me. Of these, two only are known to us, Zerubbabel and Ezra; but it is probable that there had been others. Were chargeable unto the people. The words of the original are stronger, and should be rendered "had oppressed the people (ἐβάρυναν, LXX.), "had been heavy upon them. Had taken of them bread and wine, beside forty shekels. Rather, "had taken from them, for bread and wine, above forty shekels." (So Ewald and Bertheau.) Forty shekels a day from the whole people would seem to be intended—not forty shekels a year from each person, as some explain. Even their servants bare rule. The oppression exercised by the domestics and other hangers-on of rulers is often worse than their own. This is especially the case in the East, where eunuchs and other domestics have been the most fearful tyrants. Haman under Xerxes, Sejanus under Tiberius, Narcissus under Nero, are examples. So did not I. I neither exacted money, nor allowed my servants to bear rule. Because of the fear of God. Because I felt that it would be wrong, either absolutely or under the circumstances.
I continued in the work of this wall. Literally, "I repaired," like the others (Nehemiah 3:4-16). I employed myself not in buying up men's fields at low prices, and so enriching myself, but in the restoring and repairing of the wall, over which I exercised a constant superintendence. All my servants were gathered thither. See Nehemiah 4:16.
An hundred and fifty of the Jews and rulers. The "hundred and fifty" were, all of them, "rulers." Nehemiah means to say that he entertained continually at his table 150 of the Jewish chief men or "rulers" (segdnim), and also an indefinite number of foreign Jews, who came on short visits to Jerusalem.
Once in ten clays store of all sorts of wine. Literally, "all sorts of wine in abundance." Wine was probably drunk every day, but laid in every ten days. Yet for all this. Or, "with all this"—notwithstanding this great expenditure, I took no allowance as governor. Because the bondage was heavy upon this people. The bondage intended must be that under the Persian crown, since neither the labour at the wall nor the oppression of the creditors lasted during the twelve years that Nehemiah was governor. It would seem that the tribute, already complained of in verse 4, must have been felt as a heavy burthen at this period.
Think upon me, my God. Compare Nehemiah 13:14, Nehemiah 13:22, Nehemiah 13:31. This is no "prayer for posthumous fame", but simply an appeal to God, beseeching him to bear in mind the petitioner's good deeds, and reward them at his own good time and in his own way. As Butler observes ('Analogy,' Part 1 Chronicles 3.), the sense of good and ill desert is inseparably connected with an expectation of reward or punishment, and so with the notion of a future life, since neither are the righteous adequately rewarded nor the wicked adequately punished in this life.
HOMILETICS
An example of disinterestedness.
In contrast with the selfishness of others Nehemiah sets his own generous conduct.
I. HIS NOBLE CONDUCT.
1. He forewent the usual allowances to the governor, for twelve years ruling without charge for his services (verses 14, 15).
2. He restrained those under him from oppressive and extortionate rule (verse 15). Although preceding governors had permitted such rule on the part of their servants.
3. He and his assisted the needy without exacting possession of their land (verse 16). Such is perhaps the meaning of the words "neither bought we any land" (comp. verse 10).
4. He and his servants did their full share of work at the wall (verse 16).
5. He kept open table at great expense to himself (verses 17, 18). Thus, not only did he take nothing from the people, but he spent his own fortune freely in their service. That he had the means for so large expenditure makes the more conspicuous his piety and patriotism in leaving the court of Artaxerxes, and undertaking work so arduous for the benefit of his fellow Jews.
II. THE PRINCIPLES ON WHICH HE ACTED.
1. The fear of God (verse 15).
2. Pity for the overburdened people (verse 18).
3. Hope of Divine recompense (verse 19).
The practical power of the fear of God.
"But so did not I, because of the fear of God."—"The fear of God," as a description of piety, is more common in the Old Testament; "faith" and "love" in the New. But each includes the other. For this fear is not mere dread, but reverence.
I. THE FEAR OF GOD IS A PRACTICAL PRINCIPLE. It rules the life.
1. As a motive, He who fears God must be concerned to please and obey him. All that is included in such fear tends to this result.
(1) Reverence for his glorious perfections, his infinite power, his omniscience and omnipresence, his holiness, justice, loving-kindness. His infinite excellences, known, admired, revered, will impress their image on the heart and life. The sense of his presence, his knowledge of the heart, his power to bless and to curse, must stimulate to the avoidance of sin and the practice of righteousness.
(2) Reverence for his authority. As Creator, Lawgiver, Ruler, Judge.
(3) Reverence for his laws.
(4) Dread of his displeasure.
2. As it will secure Divine assistance.
II. THE FEAR OF GOD AS A PRACTICAL PRINCIPLE IS SUPREME AND PREDOMINANT. It recognises God as supreme, regards his favour as most to be desired, his displeasure as most to be dreaded. Hence it raises at once above self-will, the desire to please men, and the influence of human examples and customs. It follows that it will—
1. Rule those whose position renders them largely independent of men. Well is it for the feeble when the mighty govern themselves by this fear; well for nations when their rulers, especially where despotic government prevails, answer to the description of a good sovereign given in the last words of David (2 Samuel 23:3).
2. Restrain from common sins. Such as are not generally condemned, or are very leniently regarded by society.
3. Incite to uncommon virtues. Nehemiah's conduct supplies an illustration and proof of all three propositions.
III. THOSE WHO ARE GOVERNED BY THE FEAR OF GOD WILL ENJOY HAPPY REMEMBRANCES. Nehemiah records with emphasis and evident pleasure," So did not I," etc. Such remembrances are pleasant, as they—
1. Give satisfaction to the conscience, which pronounces the conduct right and good.
2. Afford evidence of sincere piety.
3. Strengthen the hope of future acceptance and recompense.
4. Awaken thankfulness to God. Let the young begin early to live in the fear of God, and they will live pure and noble lives, on which, in old age and in the prospect of death, they will be able to look back with satisfaction.
Prayer for Divine remembrance.
"Think upon me, O my God," etc. This and other similar prayers of good Nehemiah strike us at first as unseemly; and certainly they are more consonant with the spirit of the Old Testament than that of the New. Our Lord teaches us to say after our best works, "We are unprofitable servants, we have done that which was our duty to do." Besides which, the sense of sin on the one hand, and of entire indebtedness to Divine grace for all the good we have and do on the other, foster a humility which prevents the complacent thought of our good deeds, especially before God. Still the doctrine of reward according to works belongs to the Christian equally with the Mosaic religion. We are taught to hope for future recompense of the good we have done; and there can, therefore, be no essential impropriety in at times praying for it. It is a probable supposition (Ewald) that Nehemiah Wrote these prayers after he had learned by painful experience how little of appreciation, gratitude, or reward he could expect from men. "They forget or neglect me, or requite me evil, but do not thou be unmindful."
I. WHO MAY OFFER SUCH A PRAYER. Those who have served God's people, and therefore God himself—
1. With sincere regard for God. His will, approval, recompense. They whose good works are done" to be seen of men" "have their reward," but may not look to God for it.
2. Disinterestedly. Not from selfishness or ambition.
3. Devotedly. With great zeal.
4. Abundantly. Rendering great service.
5. Self-denyingly. At considerable sacrifice of ease, time, strength, substance, etc.
6. Un-weariedly.
II. WHEN SUCH A PRAYER IS SUITABLE.
1. When reward cannot be expected from men. Either on account of their want of appreciation of what is done for them, or inability from poverty or otherwise to requite it suitably.
2. When men show positive ingratitude, or return evil for good.
3. Even when men remember and reward. For the godly man feels that without the Divine favour all that man can give will be vain and unsatisfying.
III. WHY A FAVOURABLE ANSWER MAY BE EXPECTED. Because of—
1. The relation of God to his praying servant. "My God."
2. The Divine character. Righteous, and loving righteousness; good, and approving the good (see Hebrews 6:10).
3. The union which exists between God and his people. So that he regards what is done to "this people" as done to himself.
4. The Divine promises. Such as Matthew 10:42; Matthew 25:34-40.
HOMILIES BY W. CLARKSON
Self-regard and magnanimity.
In each one of these verses Nehemiah makes a personal reference. He, the writer, is the theme of his narrative. He writes of himself more than is customary with the sacred authors. We consider—
I. THE SELF-REGARD WHICH IS NOT SELFISHNESS. Though Nehemiah writes about himself, there is no painful egotism in his record. He does not obtrude himself. There is a self-regard which is not selfishness. It is right and needful that we should
(a) think much and highly of our spiritual nature. Not to do this is the sin of the thoughtless multitude. Every man's first duty is to consider how he himself stands before God, and whether he is entering in activity and life into all the holy possibility of moral character. It is sometimes right that we should
(b) speak or write about ourselves. Our Divine Master without egotism spake much concerning himself. He could not possibly have wrought his redeeming work with any completeness had he not so done. His great apostle had occasion to write much about himself in order to make clear the truth, and "for the furtherance of the gospel." So Nehemiah writes, using often the first person singular, but in no egotistic vein. We may sometimes aid the cause of Christ and serve our fellow-men by an effective personal narration of motive, experience, and work. Only we must remember that this is an alluring path, and we may easily go too far in it. It is not every one who can be as autobiographic and as unselfish as Nehemiah. Often it is our duty to
(c) pray for ourselves (verse 19). Often should we utter such a prayer as "Think upon me, my God, for good." Though assured that "the Lord thinketh upon us in our poverty" (Psalms 40:17), and greatly encouraged thereby, we must ask him to have us in his gracious and bountiful remembrance. And it is right that we should
(d) hope for a personal reward for our labours (verse 19), "according to all that I have done for this people." We cannot be more evangelical than Paul, but with him we may hope that after the "fight is fought" and the "course is finished," the "righteous Judge" will give the "crown of righteousness" (2 Timothy 4:7). Like Moses, we may "have respect unto the recompense of the reward" (Hebrews 11:26). But we have our attention called also to—
II. THE MAGNANIMITY WHICH IS CHRISTIAN (verses 14, 15, 16, 17). Nehemiah was totally unlike those governors who had regarded their office as a means whereby to secure emolument. His thoughts rose high above the line of the mercenary and the perfunctory. There was a large-mindedness, and therefore an openheartedness about him worthy of all admiration and imitation. He not only did his own appointed work faithfully and energetically (verse 16), but he declined to receive the usual remuneration. For twelve years he "did not eat the bread of the governor" (verse 14). Beside this, he kept a very hospitable table, entertaining daily "an hundred and fifty of the rulers of the Jews, beside those that came from the heathen" (verse 17). Generosity may be shown in many ways:
(1) in large and costly gifts,
(2) in free expenditure of time and strength,
(3) in a noble overlooking of injury,
(4) in refusal to claim what is justly due.
It is sometimes
(a) the overflow of natural disposition. We find in some ungodly men this open-heartedness and nobility of conduct. With Nehemiah it was partly, indeed largely,
(b) the outcome of genuine godliness (verse 15). "So did not I, because of the fear of God." If animated by this motive, we shall not live to ourselves, but shall
(1) give freely, and
(2) forego gladly,
that God may be glorified, and the welfare of his people promoted.—C.
HOMILIES BY J.S. EXELL
A man of public spirit.
I. THAT HE HAS MORE REGARD FOR THE PUBLIC WELFARE THAN FOR PERSONAL REMUNERATION. "Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, that is, twelve years, I and my brethren have not eaten the bread of the governor" (Nehemiah 5:14).
II. THAT HE HAS MORE REGARD FOR NECESSARY REFORMS THAN FOR TRADITIONAL CUSTOMS. "But the former governors that had been before me were chargeable unto the people" (Nehemiah 5:15). Men are chargeable to their fellows—
1. In the state.
2. In morals.
3. In society.
4. In the family.
5. In the Church.
Men have often to pay and suffer for their governors.
III. THAT HE HAS MORE REGARD FOR POPULAR LIBERTY THAN FOR OPPRESSIVE EXACTIONS. "Yea, even their servants bare rule over the people: but so did not I, because of the fear of God" (Nehemiah 5:15, Nehemiah 5:18). Nehemiah would not allow the few to oppress the many; he made his servants work (verse 16).
IV. THAT HE HAS MORE REGARD FOR EARNEST INDUSTRY THAN FOR LUXURIOUS INDOLENCE. "Yea, also I continued in the work of this wall" (verse 16).
1. Personal work.
2. Continuous work.
3. Effective work.
4. A good example.
V. THAT HE HAS MORE REGARD FOR WISE BENEFICENCE THAN FOR A MEAN POLICY. "Now that which was prepared for me daily was one ox and six choice sheep; also fowls were prepared for me, and once in ten days store of all sorts of wine: yet for all this required not I the bread of the governor, because the bondage was heavy upon this people" (verse 18).
VI. THAT HE HAS MORE REGARD FOR THE DIVINE BENEDICTION THAN FOR HUMAN PRAISE. "Think upon me, my God, for good, according to all that I have done for this people" (verse 19).
1. The Divine contemplation of man.
2. The beneficent regard of God for man.
3. God will reward those who aid his people.
4. The measure of the Divine favour not according to what we have done, but according to what Christ has done in, by, and for us.—E.