Nehemiah 11:2

Neh 11:2 And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem.

Ver. 2. And the people blessed all the men, that willingly offered themselves] All the volunteers, those Liberi et libentes, free willing ones, that, moved with a zeal for God and his service, seated themselves at Jerusalem, though it were little for their safety or profit. Sincerity is an enemy to sinisterity; it strains out self-respects, and procures a man great respect in the hearts of good people, who are ready to commend them and pray for them, as here.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Neh 11:2. The people blessed all the men that willingly offered themselves — Besides those who were chosen by lot, it seems there were some that voluntarily chose to go and live there, whom the people highly commended, beseeching God to bless and prosper them: for indeed they were worthy to be honoured, because they denied themselves, and their own safety and profit, for the public good, and the glory of God; seeking the restoration of their nation, the defence of their city, and the welfare of their country, and having zeal for the divine service performed there; for, no doubt, more profit accrued to those who settled in the country where they chose, and had as much ground to cultivate as they wished, than to those who were confined to the city, and the small portion of land which lay about it.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Verse 2. All the men that willingly offered] Some volunteered their services, which was considered a sacrifice to patriotism at that time, as Jerusalem afforded very few advantages, and was a place of considerable danger; hence the people spoke well of them, and no doubt prayed for God's blessing upon them.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

2. that willingly offered themselves] Another group is here distinguished, i.e. those who volunteered to go and dwell in Jerusalem. They are not to be confused with those who were sent there, being chosen ‘by lot.’ They went of their own accord, moved by public spirit. The blessing of their countrymen shows the enthusiasm aroused by their patriotic action; at the same time, it may denote that residence in Jerusalem was recognised to be fraught with danger. To dwell in the ‘holy city’ was also to defend it from its many enemies, see chap. Neh_7:4. It is not stated that they were accepted as substitutes for those chosen by lot.

According to this explanation we are told in these two verses of three classes of dwellers in Jerusalem: (a) the princes, (b) ten per cent. of the inhabitants of the other towns selected by lot and forcibly transferred, and (c) those who voluntarily migrated to the capital.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the people blessed all the men that willingly offered themselves to dwell at Jerusalem. Who were not taken by lot, but of their own accord settled at Jerusalem; they praised them for it, and wished them all happiness and prosperity, since they denied themselves of ease and profit for the sake of the public good; and it is this which makes the difference between the list of the inhabitants of Jerusalem in Ch1 9:2 &c. and this here, that takes in all that settled there, whether voluntarily or by lot; this only such as were fixed by the lot, and of them only those who were of greatest note and esteem, as Jarchi observes, and so it follows.

&c. and this here, that takes in all that settled there, whether voluntarily or by lot; this only such as were fixed by the lot, and of them only those who were of greatest note and esteem, as Jarchi observes, and so it follows.

Nehemiah 11:3

neh 11:3

neh 11:3

neh 11:3Now these are the chief of the province that dwelt in Jerusalem,.... That is, of Judea, reduced to a province by the king of Babylon, and now a province of the Persian monarchy:

but in the cities of Judah dwelt everyone in his possession in their cities; in which they or their ancestors had formerly dwelt: to wit, Israel: the people in general of the tribes of Judah and Benjamin, and such of the other tribes that returned with them:

the priests, and the Levites, and the Nethinims, and the children of Solomon's servants; of whom see Ezr 2:55.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Blessed. Applauding their zeal and disinterestedness, as the city was yet only a heap of ruins. (Calmet) --- Some from the other ten tribes returned; but the transactions of three tribes are more particularly noticed. (Ven. Bede) (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Because they denied themselves, and their own safety and profit, for the public good; for this city was the butt of all the malicious plots of their enemies; and for the present it was rather chargeable than beneficial to its inhabitants; whereas the country did more easily and certainly afford them supplies.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. The men, that willingly offered themselves — Those who, being chosen by lot, willingly consented to remove their residence to Jerusalem. The words do not imply that any on whom the lot fell showed unwillingness to remove to the holy city. Doubtless all who were thus chosen cheerfully acquiesced, and, consulting not their own security so much as the public good, received the blessings of a grateful people.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The men that willingly offered themselves. Besides those on whom the lot fell, a certain number volunteered to change their residence and to transfer themselves and families from their country homes to Jerusalem. The people called down blessings upon them for their patriotism.

Volunteers.

"And the people blessed all the men that willingly offered themselves," etc. A large part of the work done for the good of the community is done by volunteers men and women who "willingly offer themselves" to do what in the abstract has no more claim on them than on others; and do it gratuitously. This is especially seen in the various departments of service in connection with religion and charity. Church officers, Sunday-school teachers, visitors of the poor, etc. Amount and value of their labours. Imagine them to cease! Notice

I WHENCE VOLUNTARY DEVOTEMENT TO PARTICULAR CHRISTIAN SERVICES SPRINGS. It may, doubtless, arise in some cases from unworthy motives; but we speak of true Christian willingness as directed towards this or that branch of service.

1. Earnest piety and benevolence in general. (see on Neh_3:20) Without which no service is truly Christian.

2. Felt aptitude and ability for the work chosen. Well is it when this feeling is not a delusion, and the willing are really the able; well also when the able are the willing, and so the work is not left to pious incompetence.

3. Special inclination for it. Which may arise from the congenial nature of the work, or the associations to which it introduces, or the special opportunities it is believed to afford for getting as well as doing good.

II THE REWARD OF THOSE WHO DISPLAY IT.

1. The commendation of others. "The people blessed," etc. The expectation of this should not be a principal motive, if only to prevent disappointment. For though a measure of it is usual, it is not always bestowed; and the opposite treatment is possible. Some who will do nothing themselves occupy themselves in reflections on those who are employed in good works. Others, however, will commend; some from hearty appreciation the appreciation of gratitude from those who receive benefit, of sympathy from those of like mind, who are themselves at work, or who would, but cannot, devote themselves to such service, and rejoice that others both can and will. Commendations of less value will perhaps come from another quarter, i.e. from some who are too selfish or indolent to do their part; but feel more at ease in their negligence from knowing that others are generous and active. To praise them is felt as all but equivalent to cooperating with them, and it is a great deal cheaper. If commendation from others is altogether wanting, there will be

2. The pleasure of doing good. That satisfaction which springs from a sense of doing our duty, that delight which is inseparable from the exercise of benevolent affections, and that which arises from the perception of good done.

3. Personal benefit. Growth in goodness and nobleness. Increased likeness to Christ and to God.

4. The Divine commendation and recompense.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Blessed - Because they denied themselves, and their own safety and profit for the publick good; for this city was the butt of all the malicious plots of their enemies; and for the present it was rather chargeable than beneficial to its inhabitants.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

who volunteered whose spirit inspired them to volunteer to dwell in Jerusalem to guard the city from enemies.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.