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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Nehemiah 2:9–20. His four-level outline is real structure in the source text, so it is rendered as structure.
We are here told,
I.Now Nehemiah was dismissed by the court he was sent from.
The king appointed captains of the army and horsemen to go with him (Neh 2:9), both for his guard and to show that he was a man whom the king did delight to honour, that all the king's servants might respect him accordingly. Those whom the King of kings sends he thus protects, he thus dignifies with a host of angels to attend them.
II.How he was received by the country he was sent to.
1.By the Jews and their friends at Jerusalem. We are told,
(1.)That while he concealed his errand they took little notice of him. He was at Jerusalem three days (Neh 2:11), and it does not appear that any of the great men of the city waited on him to congratulate him on his arrival, but he remained unknown. The king sent horsemen to attend him, but the Jews sent none to meet him; he had no beast with him, but that which he himself rode on, Neh 2:12. Wise men, and those who are worthy of double honour, yet covet not to come with observation, to make a show, or make a noise, no, not when they come with the greatest blessings. Those that shortly are to have the dominion in the morning the world now knows not, but they lie hid, Jo1 3:1.
(2.)That though they took little notice of him he took great notice of them and their state. He arose in the night, and viewed the ruins of the walls, probably by moon-light (Neh 2:13), that he might see what was to be done and in what method they must go about it, whether the old foundation would serve, and what there was of the old materials that would be of use. Note,
[1.]Good work is likely to be well done when it is first well considered.
[2.]It is the wisdom of those who are engaged in public business, as much as may be, to see with their own eyes, and not to proceed altogether upon the reports and representations of others, and yet to do this without noise, and if possible unobserved.
[3.]Those that would build up the church's walls must first take notice of the ruins of those walls. Those that would know how to amend must enquire what is amiss, what needs reformation, and what may serve as it is.
(3.)That when he disclosed his design to the rulers and people they cheerfully concurred with him in it. He did not tell them, at first, what he came about (Neh 2:16), because he would not seem to do it for ostentation, and because, if he found it impracticable, he might retreat the more honourably. Upright humble men will not sound a trumpet before their alms or any other of their good offices. But when he had viewed and considered the thing, and probably felt the pulse of the rulers and people, he told them what God had put into his heart (Neh 2:12), even to build up the wall of Jerusalem, Neh 2:17. Observe,
[1.]How fairly he proposed the undertaking to them: "You see the distress we are in, how we lie exposed to the enemies that are round about us, how justly they reproach us as foolish and despicable, how easily they may make a prey of us whenever they have a mind; come, therefore, and let us build up the wall." He did not undertake to do the work without them (it could not be the work of one man), nor did he charge or command imperiously, though he had the king's commission; but in a friendly brotherly way he exhorted and excited them to join with him in this work. To encourage them hereto, he speaks of the design, First, As that which owed it origin to the special grace of God. He takes not the praise of it to himself, as a good thought of his own, but acknowledges that God put it into his heart, and therefore they all ought to countenance it (whatever is of God must be promoted), and might hope to prosper in it, for what God puts men upon he will own them in. Secondly, As that which owed its progress hitherto to the special providence of God. He produced the king's commission, told them how readily it was granted and how forward the king was to favour his design, in which he saw the hand of his God good upon him. It would encourage both him and them to proceed in an undertaking which God had so remarkably smiled upon. Thus he proposed it to them; and,
[2.]They presently came to a resolution, one and all, to concur with him: Let us rise up and build. They are ashamed that they have sat still so long without so much as attempting this needful work, and now resolve to rise up out of their slothfulness, to bestir themselves, and to stir up one another. "Let us rise up," that is, "let us do it with vigour, and diligence, and resolution, as those that are determined to go through with it." So they strengthened their hands, their own and one another's, for this good work. Note, First, Many a good work would find hands enough to be laid to it if there were but one good head to lead in it. They all saw the desolations of Jerusalem, yet none proposed the repair of them; but, when Nehemiah proposed it, they all consented to it. It is a pity that a good motion should be lost purely for want of one to move it and to break the ice in it. Secondly, By stirring up ourselves and one another to that which is good, we strengthen ourselves and one another for it; for the great reason why we are weak in our duty is because we are cold to it, indifferent and unresolved. Let us now see how Nehemiah was received,
2.By those that wished ill to the Jews. Those whom God and his Israel blessed they cursed.
(1.)When he did but show his face it vexed them, Neh 2:10. Sanballat and Tobiah, two of the Samaritans, but by birth the former a Moabite, the latter an Ammonite, when they saw one come armed with a commission from the king to do service to Israel, were exceedingly grieved that all their little paltry arts to weaken Israel were thus baffled and frustrated by a fair, and noble, and generous project to strengthen them. Nothing is a greater vexation to the enemies of good people, who have misrepresented them to princes as turbulent, and factious, and not fit to live, than to see them stand right in the opinion of their rulers, their innocency cleared and their reproach rolled away, and that they are thought not only fit to live, but fit to be trusted. When they saw a man come in that manner, who professedly sought the welfare of the children of Israel, it vexed them to the heart. The wicked shall see it, and be grieved.
(2.)When he began to act they set themselves to hinder him, but in vain, Neh 2:19, Neh 2:20.
[1.]See here with what little reason the enemies attempted to discourage him. They represented the undertaking as a silly thing: They laughed us to scorn and despised us as foolish builders, that could not finish what we began. They represented the undertaking also as a wicked thing, no better than treason: Will you rebel against the king? Because this was the old invidious charge, though now they had a commission from the king and were taken under his protection, yet still they must be called rebels.
[2.]See also with what good reason the Jews slighted these discouragements. They bore up themselves with this that they were the servants of the God of heaven, the only true and living God, that they were acting for him in what they did, and that therefore he would bear them out and prosper them, though the heathen raged, Psa 2:1. They considered also that the reason why these enemies did so malign them was because they had no right in Jerusalem, but envied them their right in it. Thus may the impotent menaces of the church's enemies be easily despised by the church's friends.
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Summary
Nehemiah 2:19 marks a pivotal moment in the narrative of Jerusalem's restoration, immediately introducing the formidable opposition faced by Nehemiah and the returning exiles. Upon learning of the divinely sanctioned rebuilding efforts, Sanballat the Horonite, Tobiah the Ammonite, and Geshem the Arabian, powerful regional adversaries, responded with derisive laughter, profound contempt, and a grave, politically charged accusation of rebellion against the Persian king. This verse not only establishes the primary antagonists but also sets the stage for the sustained conflict and spiritual warfare that will characterize Nehemiah's arduous yet ultimately successful mission to rebuild the walls of Jerusalem.
Context
Literary Context
This verse serves as an abrupt and dramatic shift in the narrative flow of Nehemiah. Immediately preceding it, in Nehemiah 2:17-18, Nehemiah had passionately articulated his burden for Jerusalem's dilapidated state and shared the encouraging news of King Artaxerxes' support. The people's enthusiastic response, "Let us rise up and build!" (Nehemiah 2:18), culminates in a moment of unified resolve and hopeful anticipation. However, Nehemiah 2:19 shatters this nascent optimism, introducing the harsh reality of external resistance. This immediate juxtaposition underscores a profound biblical truth: significant divine initiatives, particularly those involving restoration, renewal, or the advancement of God's kingdom, invariably provoke fierce opposition. The narrative transitions from internal inspiration and unity to external conflict, establishing the central tension that will drive much of the book's subsequent events, highlighting the spiritual battle inherent in God's work.
Historical & Cultural Context
The events depicted in Nehemiah transpire during the Persian Empire's dominion, specifically under the reign of King Artaxerxes I (465-424 BC). Judah, though a province, was in a vulnerable state, with its capital, Jerusalem, lying in ruins since the Babylonian destruction. The rebuilding of Jerusalem's defensive walls was not merely a local construction project but an act laden with significant political implications. Fortified walls symbolized autonomy, defense, and the potential for a city to become a strategic stronghold, which could be perceived as a challenge to imperial authority or a precursor to rebellion. Sanballat, likely the governor of Samaria; Tobiah, an influential Ammonite official; and Geshem, a powerful Arabian tribal leader, were key regional figures who had established considerable influence in the power vacuum left by Jerusalem's weakness. The restoration of a strong, fortified Jerusalem directly threatened their territorial claims, control over trade routes, and political dominance over the surrounding regions. Their accusation of "rebellion against the king" was a highly dangerous and politically astute maneuver, as treason against the Persian monarch carried severe penalties, including execution, and was a common tactic used to suppress perceived threats to imperial control.
Key Themes
Nehemiah 2:19 introduces several enduring themes central to the book of Nehemiah and broader biblical theology. Firstly, it powerfully establishes the theme of Opposition to God's Work, demonstrating that divine endeavors are rarely unopposed. From the moment God's people commit to a task, adversaries emerge, often employing psychological warfare tactics like ridicule and scorn, as vividly portrayed here. Secondly, the verse highlights the theme of Spiritual Warfare, where human adversaries embody a deeper, spiritual resistance to God's redemptive plan. The accusations are not merely political but aim to derail a divinely ordained mission, echoing the broader cosmic conflict between God's kingdom and the forces of darkness. Thirdly, it immediately sets the stage for the theme of Perseverance in Leadership, as Nehemiah's resolve, faith, and strategic acumen are tested from the outset. His ability to navigate these challenges, relying on divine strength rather than succumbing to intimidation, becomes a foundational model for godly leadership. Finally, the false accusation of rebellion foreshadows the broader biblical theme of Unjust Accusation, where God's faithful servants are frequently slandered and maligned for their righteous actions, a pattern evident in the lives of prophets and supremely fulfilled in the life of Christ.
Exposition and Analysis
Key Word Analysis
This verb, derived from H3932, denotes a deep, contemptuous mockery, often accompanied by derision, ridicule, and scornful laughter. It implies not just amusement but a malicious intent to belittle, humiliate, and undermine the confidence of the target. The phrase highlights a psychological tactic designed to demoralize the builders before they even began, aiming to make them feel foolish and their efforts futile.
From the root H959, this word signifies looking down upon someone with utter contempt, disdain, and a sense of worthlessness. It implies a complete lack of respect and a belief that the object of scorn is insignificant or inferior. When combined with "laughed to scorn," it paints a vivid picture of adversaries who not only ridiculed but also fundamentally devalued the Jewish people and their aspirations, viewing their efforts as futile and beneath notice, unworthy of serious consideration.
The verb H4775 means "to rebel," "to revolt," or "to be defiant." In the context of an empire, it refers to an act of treason against the reigning monarch, carrying the most severe penalties, including death. This accusation was not merely an insult but a grave political charge, designed to provoke the powerful Persian authorities and force them to intervene and halt the rebuilding project. It was a strategic, dangerous, and potentially devastating maneuver by Sanballat, Tobiah, and Geshem.
Verse Breakdown
"But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard [it]"
This clause introduces the three principal antagonists, meticulously identifying them by name and origin, immediately signaling their regional power, diverse backgrounds, and the widespread nature of the opposition. "Heard [it]" refers to the news of Nehemiah's arrival, his royal commission, and the Jewish people's collective resolve to rebuild Jerusalem's walls, as expressed in Nehemiah 2:18. Their reception of this news marks the transition from Nehemiah's quiet preparations to open and direct conflict.
"they laughed us to scorn, and despised us"
This describes the initial, visceral, and deeply personal reaction of the adversaries. Their response is characterized by intense derision and profound contempt, indicating their disdain for Nehemiah and the Jewish people, and their disbelief that such a project could possibly succeed, particularly under the leadership of a former cupbearer. This psychological assault aimed to undermine the morale and confidence of the builders, attempting to shame them into abandoning their task.
"and said, What [is] this thing that ye do?"
This rhetorical question, delivered with an air of mock innocence or feigned ignorance, is heavily laden with sarcasm and thinly veiled hostility. It challenges the legitimacy and wisdom of their actions, implying that their undertaking is foolish, unauthorized, or ultimately futile. It functions as a dismissive query designed to belittle the significance of the rebuilding effort and to cast doubt on its feasibility and purpose.
"will ye rebel against the king?"
This is the most dangerous and politically charged part of their accusation. By framing the rebuilding of the walls as an act of rebellion against King Artaxerxes, the adversaries sought to leverage the immense power and severe punitive measures of the Persian Empire against Nehemiah and the Jews. This was a direct and potent threat, implying that they would report this "treason" to the king, which could lead to severe consequences, including the immediate cessation of the project, imprisonment, or even execution for those involved.
Literary Devices
Nehemiah 2:19 employs several potent literary devices to convey the immediate and severe nature of the opposition. The explicit naming of the three principal adversaries—Sanballat, Tobiah, and Geshem—immediately establishes Antagonism, setting up a clear conflict between Nehemiah's divinely appointed mission and the forces arrayed against it. Their collective action of "laughing...to scorn, and despis[ing]" the Jews is a vivid instance of Psychological Warfare, designed to demoralize and intimidate the builders before any physical work even begins, aiming to break their spirit through ridicule and contempt. The rhetorical question, "What [is] this thing that ye do?", functions as Sarcasm and Derision, mocking the perceived futility and audacity of the Jewish endeavor and subtly questioning their authority. Most significantly, the concluding accusation, "will ye rebel against the king?", is a masterstroke of Political Intimidation. It is a thinly veiled threat that leverages the immense power of the Persian Empire and the severe consequences of treason, thereby creating a high-stakes conflict. This accusation also serves as Foreshadowing, hinting at the ongoing plots, challenges, and political machinations Nehemiah will face throughout the book, many of which involve attempts to discredit him and his work through false charges.
Theological and Thematic Connections
Nehemiah 2:19 serves as a stark and timeless reminder that God's work, particularly when it involves restoration, spiritual renewal, or the advancement of His kingdom, often provokes immediate and intense opposition from those who oppose His purposes. This is not merely a historical anecdote but a profound theological truth: whenever light begins to shine brightly, darkness actively resists. The scorn, contempt, and false accusations hurled at Nehemiah and the Jews are archetypal expressions of spiritual warfare, where the enemy seeks to discourage, discredit, and ultimately derail divine plans. Yet, it is precisely in the face of such formidable opposition that God's faithfulness and the unwavering resolve of His people are most clearly demonstrated. This verse sets the stage for a narrative where God's power is magnified through human weakness and perseverance, ultimately ensuring the success of His plans despite formidable obstacles, affirming that His purposes cannot be thwarted by human or spiritual adversaries.
Reflection and Application
Nehemiah 2:19 offers timeless and profoundly relevant lessons for believers engaged in God's work today. It powerfully reminds us that opposition is not an indicator of being outside God's will, but often a clear confirmation that we are precisely where He wants us to be, challenging the forces of spiritual darkness. When we commit to a task for the Lord, whether it's rebuilding a broken aspect of our lives, sharing the Gospel, advocating for justice, or standing for righteousness in a hostile culture, we should anticipate resistance. This resistance may manifest as ridicule, scorn, false accusations, attempts to undermine our credibility, or even threats, much like Sanballat, Tobiah, and Geshem sought to do. The key is not to be surprised or discouraged by such attacks, but to remain steadfast, rooted in our conviction that God has called us and equipped us. Like Nehemiah, our response should be one of prayer, strategic wisdom, unwavering faith, and an unyielding focus on the divine mandate, rather than allowing the enemy's tactics to paralyze or divert us. This verse calls us to cultivate spiritual resilience, trusting that God will ultimately vindicate His work and His people, demonstrating His power through our perseverance.
Questions for Reflection
FAQ
Who were Sanballat, Tobiah, and Geshem, and why were they so opposed to Nehemiah's work?
Sanballat, Tobiah, and Geshem were powerful regional leaders who perceived the rebuilding of Jerusalem's walls as a direct threat to their established influence, political control, and economic interests. Sanballat was likely the governor of Samaria, Tobiah an influential Ammonite official with connections to the Jewish elite, and Geshem a prominent Arabian tribal leader who controlled key trade routes. For centuries, Jerusalem had been weak, undefended, and largely irrelevant, allowing these figures to expand their territories and influence without a strong, centralized Jewish presence. A fortified Jerusalem would signify a resurgence of Jewish power and autonomy, potentially disrupting their existing political alliances, trade routes, and territorial claims. Their opposition was therefore deeply rooted in a desire to maintain their regional dominance and prevent the re-establishment of a strong, independent Judah, which would inevitably diminish their own power.
Was the accusation of "rebellion against the king" a legitimate concern or a false charge?
The accusation was unequivocally a false charge, a politically motivated tactic designed to halt the rebuilding project by leveraging the immense power of the Persian Empire. Nehemiah had explicitly received permission, official letters, and even resources from King Artaxerxes himself to undertake this very project, as detailed in Nehemiah 2:7-8. This royal sanction made any claim of rebellion utterly baseless. However, it was a highly potent and dangerous accusation. In the Persian Empire, any hint of sedition or rebellion was taken with extreme seriousness and could lead to severe penalties, including the cessation of the project, imprisonment, or even execution. Sanballat, Tobiah, and Geshem knew this well, and by raising this charge, they aimed to intimidate Nehemiah and provoke the Persian authorities into intervening and stopping the work, thereby achieving their goal without direct military confrontation.
Christ-Centered Fulfillment
Nehemiah 2:19, with its vivid depiction of scorn, contempt, and false accusation hurled against God's chosen servant and His people, powerfully foreshadows the opposition faced by the ultimate builder of God's eternal kingdom, Jesus Christ. Just as Nehemiah was mocked for his mission to restore the physical walls of Jerusalem, so too was Jesus "despised and rejected by men" (Isaiah 53:3), enduring the profound scorn of religious leaders and the world as He embarked on His redemptive work. The politically charged accusation of rebellion against the king—a tactic used to undermine Nehemiah—finds its ultimate echo in the false accusations leveled against Jesus, culminating in the charge of claiming to be "King of the Jews," which directly led to His crucifixion (John 19:19). Furthermore, the ongoing spiritual warfare faced by Nehemiah's builders is a profound type of the continuous struggle the church faces today as it builds God's spiritual temple (Ephesians 2:20-22) and proclaims the Gospel throughout the world. Believers, as followers of Christ, are explicitly promised that they will face similar opposition and persecution for His name's sake (Matthew 10:22). Yet, just as God empowered Nehemiah to overcome his adversaries and complete the walls, Christ has triumphed definitively over all spiritual foes through His death and resurrection, and His church is assured that "the gates of hell shall not prevail against it" (Matthew 16:18).