Nehemiah 5:14

Nehemiah had mentioned his own practice, as an inducement to the nobles not to burden the poor, no, not with just demands; here he relates more particularly what his practice was, not inn pride or vain-glory, nor to pass a compliment upon himself, but as an inducement both to his successors and to the inferior magistrates to be as tender as might be of the people's ease.

I. He intimates what had been the way of his predecessors, Neh 5:15. He does not name them, because what he had to say of them was not to their honour, and in such a case it is good to spare names; but the people knew how chargeable they had been, and how dearly the country paid for all the benefit of their government. The government allowed them forty shekels of silver, which was nearly five pounds (so much a day, it is probable); but, besides that, they obliged the people to furnish them with bread and wine, which they claimed as perquisites of their office; and not only so, but they suffered their servants to squeeze the people, and to get all they could out of them. Note, 1. It is no new thing for those who are in public places to seek themselves more than the public welfare, any, and to serve themselves by the public loss. 2. Masters must be accountable for all the acts of fraud and injustice, violence and oppression, which they connive at in their servants.

II. He tells us what had been his own way.

1. In general, he had not done as the former governors did; he would not, he durst not, because of the fear of God. He had an awe of God's majesty and a dread of his wrath. And, (1.) The fear of God restrained him from oppressing the people. Those that truly fear God will not dare to do any thing cruel or unjust. (2.) It was purely that which restrained him. He was thus generous, not that he might have praise of men, or serve a turn by his interest in the people, but purely for conscience' sake, because of the fear of God. This will not only be a powerful, but an acceptable principle both of justice and charity. What a good hand his predecessors made of their place appeared by the estates they raised; but Nehemiah, for his part, got nothing, except the satisfaction of doing good: Neither bought we any land, Neh 5:16. Say not then that he was a bad husband, but that he was a good governor, who aimed not to feather his own nest. Let us remember the words of the Lord, how he said, It is more blessed to give than to receive, Act 20:35.

2. More particularly, observe here, (1.) How little Nehemiah received of what he might have required. He did the work of the governor, but he did not eat the bread of the governor (Neh 5:14), did not require it, Neh 5:18. So far was he from extorting more than his due that he never demanded that, but lived upon what he had got in the king of Persia's court and his own estate in Judea: the reason he gives for this piece of self-denial is, Because the bondage was heavy upon the people. He might have used the common excuse for rigour in such cases, that it would be a wrong to his successors not to demand his dues; but let them look to themselves: he considered the afflicted state of the Jews, and, while they groaned under so much hardship, he could not find it in his heart to add to their burden, but would rather lessen his own estate than ruin them. note, In our demands we must consider not only the justice of them, but the ability of those on whom we make them; where there is nothing to be had we know who loses his right. (2.) How much he gave which he might have withheld. [1.] His servants' work, Neh 5:16. The servants of princes think themselves excused from labour; but Nehemiah's servants, by his order no doubt, were all gathered to the work. Those that have many servants should contrive how they may do good with them and keep them well employed. [2.] His own meat, Neh 5:17, Neh 5:18. He kept a very good table, not on certain days, but constantly; he had many honourable guests, at least 150 of his own countrymen, persons of the first rank, besides strangers that came to him upon business; and he had plentiful provisions for his guests, beef, and mutton, and fowl, and all sorts of wine. Let those in public places remember that they were preferred to do good, not to enrich themselves; and let people in humbler stations learn to use hospitality one to another without grudging, Pe1 4:9.

III. He concludes with a prayer (Neh 5:19): Think upon me, my God, for good. 1. Nehemiah here mentions what he had done for this people, not in pride, as boasting of himself, nor in passion, as upbraiding them, nor does it appear that he had occasion to do it in his own vindication, as Paul had to relate his like self-denying tenderness towards the Corinthians, but to shame the rulers out of their oppressions; let them learn of him to be neither greedy in their demands nor paltry in their expenses, and then they would have the credit and comfort of their liberality, as he had. 2. He mentions it to God in prayer, not as if he thought he had hereby merited any favour from God, as a debt, but to show that he looked not for any recompence of his generosity from men, but depended upon God only to make up to him what he had lost and laid out for his honour; and he reckoned the favour of God reward enough. "If God do but think upon me for good, I have enough." His thoughts to us-ward are our happiness, Psa 40:5. He refers it to God to recompense him in such a manner as he pleased. "If men forget me, let my God think on me, and I desire no more."

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Neh 5:14 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.

Ver. 14. From the time that I was appointed to be their governor] He was not ambitious of the office, nor usurped it; but was commanded to it (as the word signifieth) by the king of Persia, and clearly called to it by God Almighty. Otherwise he could have shrouded himself in willing secrecy, as good corn lieth in the bottom of the heap, and as good balsam sinketh to the bottom of the vessel.

I and my brethren have not eaten the bread, &c.] Rulers, as they are nursing fathers to the people, Isa 49:23, so by them they are to be nourished, and their state maintained. See 1Ki 4:7. It is also observed, that although our Saviour Christ wrought many miracles; yet he never wrought any about honour or money, but that about tribute; rather than that should go undischarged, he commanded a fish to pay it. Hence also he saith not Date, Give, but Reddite; Give back, Give, but "Render unto Caesar the things that are Caesar’s," Mat 22:21. And St Paul saith, ye pay tribute, as being a due debt, Rom 13:6. Nevertheless, in this great necessity Nehemiah lets go his own right, and leaveth it to others; like as the eagle is said, when she seeketh her prey, to leave a good part thereof to the birds that follow her, for the same end (Tostat. ex Plin.).

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 5:14. Moreover, from the time that I was appointed governor — He had mentioned his own practice, as an inducement to the nobles not to burden the poor, no, not with just demands; and he here relates more particularly what his practice was, not through pride or vain glory, but to excite both his successors, and the inferior magistrates, to be as tender as might be of the people’s ease. Twelve years — Not that he had continued so long at one time at Jerusalem; but he had so long governed the Jews, by himself when present, and in his absence by deputies. I and my brethren — My fellow-officers and deputies, who, as they were to do my work, might have required my rights; have not eaten the bread of the governor — Have not taken that allowance which, by the laws of God and nations, and of the king of Persia, the governors might require. It is perfectly reasonable that they who do the public business should be maintained at the public charge. But Nehemiah would not accept that maintenance, because he saw it would be burdensome to his countrymen; but either lived upon his own estates, which he had in Judah, or upon the riches he had acquired in Babylon, when he was the king’s cup-bearer.

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

NEHEMIAH’S EXAMPLE OF SELF-DENIAL, Neh_5:14-18.

14. The time that I was appointed… governor — This was in the twentieth year of Artaxerxes, the same year in which he was sent up from Shushan the palace. Compare Neh_1:1; Neh_2:1.

Have not eaten the bread of the governor — Have not received the customary salary and support which it is usual for a governor to receive of his people, and which he might have justly claimed. Compare the similar example of Paul. 2Co_11:7; 2Co_11:9.

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

Nehemiah's unselfish conduct. - The transaction above related gave Nehemiah occasion to speak in his narrative of the unselfishness with which he had filled the office of governor, and of the personal sacrifices he had made for the good of his fellow-countrymen.

Neh 5:14

The statement following is compared with the special occurrence preceding it by גּם. As in this occurrence he had used his credit to do away with the oppression of the people by wealthy usurers, so also had he shown himself unselfish during his whole official career, and shunned no sacrifice by which he might lighten the burdens that lay upon his fellow-countrymen. "From the time that he appointed me to be their governor in the land of Judah, from the twentieth year even unto the two-and-thirtieth year of Artaxerxes the king, I and my servants have not eaten the bread of the governor." The subject of צוּה is left undefined, but is obviously King Artaxerxes. פּחם, their (the Jews') governor. This he was from the twentieth (comp. Neh 2:1) to the thirty-second year of Artaxerxes, in which, according to Neh 13:6, he again visited the court of this monarch, returning after a short interval to Jerusalem, to carry out still further the work he had there undertaken. "The bread of the Pechah" is, according to Neh 5:15, the food and wine with which the community had to furnish him. The meaning is: During this whole period I drew no allowances from the people.

Neh 5:15

The former governors who had been before me in Jerusalem - Zerubbabel and his successors-had received allowances, העם על הכבּידוּ, had burdened the people, and had taken of them (their fellow-countrymen) for bread and wine (i.e., for the requirements of their table), "afterwards in money forty shekels." Some difficulty is presented by the word אחר, which the lxx render by ἔσχατον, the Vulgate quotidie. The meaning ultra, praeter, besides (EW. 217, 1), can no more be shown to be that of אחר, than over can, which Bertheau attempts to justify by saying that after forty shekels follow forty-one, forty-two, etc. The interpretation, too: reckoned after money (Bttcher, de Inferis, 409, b, and N. krit. Aehrenl. iii. p. 219), cannot be supported by the passages quoted in its behalf, since in none of them is אחר used de illo quod normae est, but has everywhere fundamentally the local signification after. Why, then, should not אחר be here used adverbially, afterwards, and express the thought that this money was afterwards demanded from the community for the expenses of the governor's table? "Even their servants bare rule over the people." שׁלט denotes arbitrary, oppressive rule, abuse of power for extortions, etc. Nehemiah, on the contrary, had not thus acted because of the fear of God.

Neh 5:16

"And also I took part in the work of this wall; neither bought we any land, and all my servants were gathered thither unto the work." בּ החזיק = בּ יד החזיק, to set the hand to something; here, to set about the work. The manner in which Nehemiah, together with his servants, set themselves to the work of wall-building is seen from Neh 4:10, Neh 4:12, Neh 4:15, and Neh 4:17. Neither have we (I and my servants) bought any land, i.e., have not by the loan of money and corn acquired mortgages of land; comp. Neh 5:10.

Neh 5:17

But this was not all; for Nehemiah had also fed a considerable number of persons at his table, at his own expense. "And the Jews, both one hundred and fifty rulers, and the men who came to us from the nations round about us, were at my table," i.e., were my guests. The hundred and fifty rulers, comp. Neh 2:16, were the heads of the different houses of Judah collectively. These were always guests at Nehemiah's table, as were also such Jews as dwelt among the surrounding nations, when they came to Jerusalem.

Neh 5:18

"And that which was prepared for one (i.e., a single) day was one ox, six choice (therefore fat) sheep, and fowls; they were prepared for me, i.e., at my expense, and once in ten days a quantity of wine of all kinds." The meaning of the last clause seems to be, that the wine was furnished every ten days; no certain quantity, however, is mentioned, but it is only designated in general terms as very great, להרבּה. זה ועם, and with this, i.e., notwithstanding this, great expenditure, I did not require the bread of the Pechah (the allowance for the governor, comp. Neh 5:14), for the service was heavy upon the people. העבדה is the service of building the walls of Jerusalem. Thus Nehemiah, from compassion for his heavily burdened countrymen, resigned the allowance to which as governor he was entitled.

Neh 5:19

"Think upon me, my God, for good, all that I have done for this people." Compare the repetition of this desire, Neh 13:14 and Neh 13:31. על עשׂה in the sense of ל עשׂה, for the sake of this people, i.e., for them.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

5:14-19 This section describes Nehemiah’s consistent policy of servant leadership and personal generosity.

5:14 This is the first mention of Nehemiah’s status as governor, a position not mentioned when the king first sent Nehemiah to Jerusalem. • Persia’s government officials usually drew an official food allowance from the local population, but Nehemiah and his associates instead purchased food out of their regular pay.

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

I received not that portion and diet, which the governors that were before me exacted, wherein he declareth that he rather sought the wealth of the people than his own commodity.

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

Moreover from the time that I was appointed . . . I and my brethren have not eaten the bread of the governor--We have a remarkable proof both of the opulence and the disinterestedness of Nehemiah. As he declined, on conscientious grounds, to accept the lawful emoluments attached to his government, and yet maintained a style of princely hospitality for twelve years out of his own resources, it is evident that his office of cup-bearer at the court of Shushan must have been very lucrative.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. I and my brethren have not eaten the bread of the governor.] From what is related here, and in the following verse, we find that the table of the governor was always supplied by the people with bread and wine; and, besides, they had forty shekels per diem for their other expenses. The people were also greatly oppressed by the servants and officers of the governor; but, during the twelve years that Nehemiah had been with them, he took not this salary, and ate none of their bread. Nor were his servants permitted to take or exact any thing from them. Having such an example, it was scandalous for their chiefs, priests, and nobles, thus to oppress an afflicted and distressed people.

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

(14) I was appointed.—That he appointed me, viz., Artaxerxes.

Twelve years.—The whole narrative, thus far, was written after his return from Jerusalem, and on a review of his governorship; hence, “their governor in the land of Judah.” Of his second appointment the same thing might have been said: but that, at the time of writing, was in the future.

I and my brethren have not eaten the bread of the governor.—At the close of the twelve years’ term, Nehemiah could say that he and his official attendants had not drawn the customary allowances from the people.

(14-19) Nehemiah’s vindication of his own conduct.

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

14–19. Nehemiah recounts other measures by which as governor he endeavoured to relieve the condition of his brethren

14. Moreover, &c.] i.e. Here is another instance. During the whole tenure of his office, Nehemiah provided out of his own purse for the expenses of his official position.

from the time …, that is, twelve years] Nehemiah was governor or Pekhah of Judah for twelve years, apparently from b.c. 445 or 4 to b.c. 433 or 432, cf. Neh_13:6 with Neh_2:1. See however Additional Note, p. 320.

have not eaten the bread of the governor] i.e. the provisions usually supplied by the province for the maintenance of its Pekhah and his household. ‘Bread’ of course must not be understood literally. It is explained in the next verse by ‘bread and wine, beside forty shekels of silver.’

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.

But the former governors, that had been before me, were chargeable to the people,.... Between him and Zerubbabel, for Ezra was no governor; according to the Jewish chronology (m), when Ezra came to Jerusalem, Zerubbabel returned to Babylon, and there died, and his son Methullam was in his stead, and after him succeeded Hananiah his son:

and had taken of them bread and wine, besides forty shekels of silver; which amounted to between four and five pounds, and this they had every day:

yea, even their servants bare rule over the people; required a salary, or at least perquisites of them, which the governors connived at:

but so did not I, because of the fear of God; neither took anything himself of the people, nor suffered his servants; because the fear of God was upon his heart, and before his eyes, and therefore could not allow himself to oppress the poor.

(m) Seder Olam Zuta, p. 108, 109.

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

Have not eaten the bread of the governor - i. e. “have not, like other Persian governors, lived at the expense of the people under my government.” See Ezr 4:14 note.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Not eat, out of pity for the poor. (Menochius) --- He was supported by the king, (Calmet) or by his own patrimony. (Haydock) (Ver. 11.)

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).

Twelve years; not that he continued so long together at Jerusalem, of which see Neh 2:6; but that he so long governed Jerusalem by himself when he was present, and in his absence by a deputy.

I and my brethren; either my fellow officers, or they whom I left in my stead, who as they were to do any work, so might have required my rights.

The bread of the governor, i.e. that allowance which by the laws of God and nations, and of the king of Persia, the governors might require for the maintenance of their own dignity and office, and of the public service.

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

GENERAL ACCOUNT OF NEHEMIAH"S GOVERNMENT (vers. 14-19). 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 (ver. 14). This was quite contrary to the previous practice of Jewish governors (ver. 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 (vers. 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 (Ewald, "History of Israel," vol. 5. p. 150, E. Tr.). 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 (ver. 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 (ver. 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 Neh_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 (chs. 1-7) of this Book, was not written until B.C. 432, the year in which Nehemiah returned to the Persian court from Jerusalem. (Neh_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.

Vers. 14-19. 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 (vers. 14, 15).

2. He restrained those under him from oppressive and extortionate rule (ver. 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 (ver. 16). Such is perhaps the meaning of the words "neither bought we any land" (comp. ver. 10).

4. He and his servants did their full share of work at the wall (ver. 16).

5. He kept open table at great expense to himself (vers. 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 (ver. 15).

2. Pity for the overburdened people (ver. 18).

3. Hope of Divine recompense (ver. 19).

HOMILIES BY W. CLARKSON. Vers. 14-19. 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 (ver. 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" ( () 2Ti_4:7) Like Moses, we may "have respect unto the recompense of the reward". (Heb_11:26) But we have our attention called also to

II THE MAGNANIMITY WHICH IS CHRISTIAN (vers. 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 (ver. 16), but he declined to receive the usual remuneration. For twelve years he "did not eat the bread of the governor" (ver. 14). Beside this, he kept a very hospitable table, entertaining daily "a hundred and fifty of the rulers of the Jews, beside those that came from the heathen" (ver. 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 (ver. 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 Vers. 14-19. 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" (ver. 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" (ver. 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" (vers. 15, 18). Nehemiah would not allow the few to oppress the many; he made his servants work (ver. 16).

IV THAT HE HAS MORE REGARD FOR EARNEST INDUSTRY THAN FOR LUXURIOUS INDOLENCE. "Yea, also I continued in the work of this wall" (ver. 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" (ver. 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" (ver 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.

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

Twelve years - Not that he continued so long together at Jerusalem, but he so long governed Jerusalem by himself when present, and in his absence, by a deputy. The bread - That allowance which by the laws of God and nations, and of the king of Persia, the governors might require.

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

Nehemiah’s Fine Example

v. 14. Moreover, from the time that I was appointed to be their governor in the land of Judah, Nehemiah interrupting his narrative in order to make this explanation concerning his entire term of office, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, that is, twelve years, at the end of which time he wrote this history, I and my brethren, the other men of his family, have not eaten the bread of the governor.

v. 15. But the former governors that had been before me were chargeable unto the people, they accepted the salary allowed them by the Persian king, and had taken of them bread and wine beside forty shekels of silver (amounting to about $360 a year, in cash alone, or, according to others, to some $30 a day); yea, even their servants bare rule over the people; but so did not I because of the fear of God, which caused him to seek the welfare of the people first.

v. 16. Yea, also I continued in the work of this wall, neither bought we any land, namely, for purposes of speculation; and all my servants were gathered thither unto the work, they were not excused from building the wall.

v. 17. Moreover, there were at my table, partaking of his hospitality, an hundred and fifty of the Jews and rulers, which made his establishment a very costly one, beside those that came unto us from among the heathen that are about us, visitors to whom he freely showed hospitality.

v. 18. : Now, that which was prepared for me daily, being used up in this great household, 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, which he might have charged to his salary, required not I the bread of the governor, because the bondage, both the taxes of the government and the requirements of their national welfare, was heavy upon this people, they had difficulty in meeting all these obligations.

v. 19. Think upon me, my God, for good, according to all that I have done for this people, rather, "Remember to me, my God, for all the good which I did upon this people," as a fine example to all Christians whose circumstances permit them to do an unusual amount of good to their fellow-Christians and to all men. If God has blessed men with this world’s goods, they should be glad to share them with those who are less fortunately situated and are truly in need.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

from the time I was appointed

Here "I" refers to Nehemiah.

from the twentieth year until the thirty-second year

"from the 20th year until the 32 year" (See: Ordinal Numbers)

of Artaxerxes the king

"that Artaxerxes was king"

twelve years

"12 years" or "during those 12 years." Nehemiah is restating the number of years to emphasize that he did this continually for the full time he was governor. (See: Numbers)

the food provided for the governor

This can be stated in active form. AT: "ate the food that the people provided for the governor"

for their daily

"every day for their"

former governors

"previous governors" or "governors from the past." Nehemiah was not the first governor of Judah.

forty shekels

"40 shekels" or "40 silver coins" (See: Numbers and Biblical Money)

But I did not do so because of the fear of God

"But because my fear of God I did not take the food" or "But I did not take the food because I feared God"

translationWords

appoint

govern

kingdom of Judah

Artaxerxes

king

brother

govern

burden

silver

wine

servant

oppress

fear

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

that he commanded me i.e., the king.

governor Heb. פֶּחָם, like פֶּחָה, ruler, after the pattern of רֵיקָם, empty, like רֵֵֵיקָה.

from the twentieth year of King Darius, for then he ascended from Babylon, as it is stated (2:1): “Now it came to pass in the month of Nissan in the twentieth year, etc.”

twelve years which equal twelve years.

my brethren and I I and my colleagues who came with me.

have not eaten the food allotted to the governor the food that was fit for the governor, which the people give the governor from the tax.

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.