Nehemiah 2:20

Neh 2:20 Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem.

Ver. 20. Then answered I them, and said unto them] He would not honour them so far as to tell them of the king’s licence; but shapes them a sharp answer, and shakes them up as having nothing there to do. This was true Christian courage; this was right, and much better than railing for railing; for that were but lutum lute purgare, to wash off one dirt with another.

The God of heaven] Who does whatsoever he pleases in heaven and earth; who looks and laughs at your malice.

He will prosper us] He will break his heavens, and come down amongst us, and give good success. Oh the force of a heroic faith! Though Sense says, It will not be, Reason, it cannot be; yet Faith gets above and says, It shall be; God will prosper us. It eats its way through the alps of whatsoever difficulties.

But ye have no portion] Nothing to do here, neither ought you to interpose in aliena republica, in a foreign land, as busy braggers and quarrellers; meddle where you have command.

Nor right] sc. Of interest or any good desert.

Nor memorial] Or enrolment there, as free denizens; therefore we neither accept you as friends nor fear you as enemies, &c.

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.

2:20 The title God of heaven communicated to Persian audiences that Israel’s true God was not a minor local deity. Nehemiah remained focused on obeying his sovereign by building the walls.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Neither are ye of the number of the children of God (to whom he hath appointed this city only) neither did any of your predecessors ever fear God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 20. Ye have no portion, nor right] To be a citizen of Jerusalem was a high honour; and they would not permit those who did not belong to the tribes of Israel to dwell there. Zerubbabel gave the same answer to the Samaritans, Ezr 4:3.

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

(20) He will prosper us.—The reply is a defiance in the name of the God of heaven. The closing words imply that, as in the days of Zerubbabel, the Samaritan enemies desired really to have their share in the undertaking. Nehemiah makes Zerubbabel’s answer, but strengthens it; they had nothing in common with Jerusalem, not even a place in its memorials, save one of shame.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. The God of heaven] see on Neh_1:4.

will prosper us] See Neh_1:11. The Vulgate ‘juvat nos,’ the present tense corresponding to the following clause ‘we are his servants,’ is quite permissible: but is not so suitable to the occasion of Nehemiah’s reply.

we his servants] as in Neh_1:6; Neh_1:10.

arise and build] Neh_2:18. The LXX. by a strange error renders δοῦλοι αὐτοῦ καθαροί‚ καὶ οἰκοδομήσομεν, reading ‘n’qiyyim’ for ‘naqûm.’

no portion, nor right, nor memorial] These words closely resemble the declaration in Ezr_4:3, and imply some sort of claim on the part of these adversaries to a share in the fortunes of Jerusalem. If so, the adversaries must be regarded as mainly consisting of the Samaritan community. Nehemiah renouncing connexion with the Samaritans, affirms that they have no share in the present community, no ground for claiming it in the future, no memorial or justification of such claim in the past.

no portion] Cf. 2Sa_20:1.

nor right] The word here used has generally the sense of righteousness. Here it means ‘right,’ ‘just claim;’ so in 2Sa_19:28 ‘What right therefore have I, &c.;’ and Joe_2:23, ‘he giveth you the former rain in just measure’ (marg. ‘Or in (or for) righteousness’).

nor memorial] i.e. the Samaritans had no memorial nor proof of their past connexion with Jerusalem. The word is rendered ‘remembrance’ in Ecc_1:11; Ecc_2:16; ‘memorial,’ Num_16:40; Num_31:54. Cf. ‘write this for a memorial in a book’ (Exo_17:14); ‘a book of remembrance’ (Mal_3:16).

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.

Answered. Septuagint, "returned them an account (Greek: logon) ....we are his pure servants, and we will build." (Haydock) --- Part, or business, 1 Esdras iv. 4. --- Justice, or right to the city. (Calmet) --- You may mind your own affairs. (Tirinus) --- Remembrance. It was esteemed a high honour to be a citizen of Jerusalem, Psalm lxxxvi. 5.

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).

Ye have no portion nor right; you have no authority over us, nor interest in our church, or state, or city, but are mere aliens from the commonwealth of Israel. We disown and detest that mongrel worship and religion which you have set up. We desire not your favour, or friendship, or help in this matter. And you have nothing to do to inquire into or meddle with our concerns, or to hinder us in our present undertaking.

Nor memorial; no testimony, or monument, either of your relation to us by birth or religion, or of your kindness to us or to this place. But we have many memorials of your malice and enmity against us.

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

20. Ye have no portion — Compare Ezr_4:2, note.

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

Then answered I. It is remarkable that Nehemiah takes no notice of the serious charge brought against him, does not say that he had the king"s permission, but rather leaves the adversaries" to suppose that he had not. Perhaps he thought that to reveal the truth would drive them to some desperate attempt, and therefore suppressed it. The God of heaven, he will prosper us. Instead of a human, Nehemiah claims a Divine sanction for his proceedings. He and his brethren will build as servants of the God of heaven. Compare the answer made to Tatnai in Zerubbabel"s time are the servants of the God of heaven and earth, and build the house that was builded these many years ago". (Ezr_5:11) Ye have no portion, nor right, nor memorial, in Jerusalem. As the claim of the Samaritans to interfere in the affairs of the Jews had been disallowed when they came with an offer of aid, (Ezr_4:2, Ezr_4:3) so now, when their interference is hostile in character, it is still more fiercely and indignantly rejected. They are told that they have no part in Jerusalem, no right, not even so much as a place in the recollections of the inhabitants. Their interference is officious, impertinent what have they to do with Nehemiah, or the Israelites, or Jerusalem? Let them be content to manage the affairs of their own idolatrous community, and not trouble the worshippers of the true God. Nehemiah avoids opposition by concealment as long as he can; but when opposition nevertheless appears, he meets it with defiance.

Assurance of Divine co-operation.

"The God of heaven, he will prosper us," etc. Nehemiah"s reply to opponents who wished to deter him from the work he was undertaking.

I WHEN WE MAY CHERISH THE ASSURANCE OF DIVINE AID AND BLESSING IN OUR ENDEAVOURS. In general when our endeavours are in accordance with the will of God in the line of his plans and purposes. And this is the case when

1. The work is good.

2. The Divine call to it is clear. This is ascertainable from

(1) the word of God, its revelations, commands, promises.

(2) The grace of God, producing desire and willingness in our hearts; or in some cases placing us in such relation to his Church as gives us the right to act.

(3) The providence of God, giving ability, opportunity, and facilities.

1. Our motives are pure and Christian.

2. Our methods right. Being according to the directions and in harmony with the spirit of Christ.

3. The blessing of God is relied upon and earnestly sought.

II THE EFFECTS WHICH SUCH ASSURANCE WILL PRODUCE.

1. Confidence of success. Notwithstanding difficulties, misrepresentation, contempt, opposition (see ver. 19), and occasional desponding thoughts.

2. Strenuous exertion. Therefore," etc., not, "Therefore we need not work, or may be lax in our endeavours." Confidence which thus operates is presumption. God will do most when men do their best.

3. Rejection of alien interference. This took the form of opposition in the case of Sanballat, etc. Yet Nehemiah"s language seems to imply that these objectors would have co-operated, if allowed to do so, on terms acceptable to them. "We his servants will arise and build; but ye have no portion," etc. So it was at least as to the erection of the temple. (Ezr_4:1-3) And in our day many who are "of the world" arc willing to unite with the Church in her works. The peril is that in welcoming their aid the Church should imbibe their spirit, and so lose her own proper strength. We cannot, it is true, draw as sharp a line between the Church and the world as Nehemiah between Jews, and non-Jews. But we have great need to be on our guard against the insidious influence of the worldly spirit, and the adoption of worldly means of doing what professes to be, but then ceases to be, Christ"s work. We may not be justified in rejecting the material aid of worldly men when proffered without conditions (Nehemiah had accepted that of Artaxerxes), but we must never accept their counsels. The world is more dangerous within the Church than in open opposition. Faith in Divine aid will preserve from such a policy. Cherishing this, we shall feel that whether the world smile or frown we shall succeed in the end; but that if God were to withdraw his help we must fail (however we may for a time appear to succeed); and that he is likely to abandon us if we so rely on others as to be unfaithful and disobedient to him, by surrendering our distinctiveness as the disciples of Christ.

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

No portion - You have no authority over us, nor interest in our church and state, but are aliens from the common-wealth of Israel. Memorial - No testimony, or monument, either of your relation to us by birth or religion, or of your kindness to us, or to this place.

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

but you have no share What do you have in the building of the wall of this city, for you have no share in it.

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.