Nehemiah 4:2

KJV

And he spake before his brethren and the army of Samaria, and said, What do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of the rubbish which are burned?

KJV (with Strong's)

And he spake {H559} before {H6440} his brethren {H251} and the army {H2428} of Samaria {H8111}, and said {H559}, What do {H6213} these feeble {H537} Jews {H3064}? will they fortify {H5800} themselves? will they sacrifice {H2076}? will they make an end {H3615} in a day {H3117}? will they revive {H2421} the stones {H68} out of the heaps {H6194} of the rubbish {H6083} which are burned {H8313}?

Complete Jewish Bible

before his kinsmen and the army of Shomron he said, "What are these pathetic Judeans doing? Are they going to rebuild anything they want? Are they going to sacrifice? Are they going to finish today? Are they going to recover useful stones from the piles of rubble, burned rubble at that?"

Berean Standard Bible

before his associates and the army of Samaria, saying, “What are these feeble Jews doing? Can they restore the wall by themselves? Will they offer sacrifices? Will they complete it in a day? Can they bring these burnt stones back to life from the mounds of rubble?”

American Standard Version

And he spake before his brethren and the army of Samaria, and said, What are these feeble Jews doing? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of rubbish, seeing they are burned?

Commentary

### SUMMARY
Nehemiah 4:2 vividly portrays the venomous scorn of Sanballat the Horonite, a formidable adversary of the post-exilic Jewish community, as he publicly mocks their efforts to rebuild Jerusalem's walls. Spoken before his brethren and the Samaritan army, his series of rhetorical questions aims to demoralize the "feeble Jews" by highlighting their perceived weakness, lack of resources, and the apparent impossibility of restoring the city from its charred ruins, particularly by attempting to "revive the stones out of the heaps of the rubbish which are burned." This verse sets the stage for the intense opposition faced by Nehemiah and the people as they faithfully pursue God's ordained work, underscoring the spiritual battle inherent in divine undertakings.

### CONTEXT
* **Literary Context:** Nehemiah 4:2 immediately follows the initial report of Sanballat's intense opposition in [Nehemiah 4:1](/nehemiah/4-1 "Nehemiah 4:1 - Sanballat's Anger and Mockery"), where he is described as "wroth" and "very indignant" upon hearing that the wall of Jerusalem was being rebuilt. This verse marks the commencement of his verbal assault, a public display of contempt meticulously designed to undermine the Jewish workers' morale and consolidate support for his obstructionist tactics. The preceding chapters meticulously detail Nehemiah's arrival in Jerusalem, his clandestine inspection of the ruined walls, and his inspiring call to the people to "rise up and build" ([Nehemiah 2:17](/nehemiah/2-17 "Nehemiah's Call to Rebuild Jerusalem's Walls")). The detailed and often arduous account of the wall's reconstruction in [Nehemiah 3](/nehemiah/3 "Nehemiah 3 - The Rebuilding of the Wall") stands in stark contrast to the scornful dismissal of the task by their enemies in [Nehemiah 4](/nehemiah/4 "Nehemiah 4 - Opposition to the Rebuilding"), setting up a narrative tension between faithful labor and external resistance.
* **Historical & Cultural Context:** The events of Nehemiah unfold during the crucial post-exilic period, specifically in the mid-5th century BC, under the reign of Artaxerxes I of Persia. After decades of Babylonian captivity, a remnant of Jews had returned to Judah, but Jerusalem remained largely desolate, its formidable walls having been systematically destroyed by Nebuchadnezzar in 586 BC. The rebuilding of the city's defenses was not merely an architectural project; it was crucial for the community's physical security, their re-establishment of a distinct identity, and their ability to worship freely without constant threat. Sanballat, likely the Persian-appointed governor of Samaria, viewed a strong, independent Judah as a direct threat to his regional influence and the established political order under Persian suzerainty. The mention of the "army of Samaria" indicates a military presence, suggesting that Sanballat's opposition was not merely verbal but backed by potential force. His public mockery was a common ancient Near Eastern tactic of psychological warfare, aiming to shame, demoralize, and ultimately coerce an opponent into abandoning their efforts.
* **Key Themes:** This verse powerfully illustrates several key themes prevalent not only in the book of Nehemiah but throughout the broader biblical narrative. Firstly, it highlights the **opposition to God's work**, demonstrating that divine initiatives often face significant human resistance, a pattern observed throughout the history of Israel and profoundly evident in the New Testament with the early church's mission. Secondly, it underscores the theme of **divine sovereignty and human weakness**; Sanballat's scornful questions emphasize the perceived "feeble" state of the Jews ([H537](/nehemiah/4-2 "Nehemiah 4:2 - Feeble Jews")), contrasting sharply with the ultimate success of the project, which could only be attributed to God's enabling power (cf. [Zechariah 4:6](/zechariah/4-6 "Zechariah 4:6 - Not by Might, Nor by Power")). Thirdly, it introduces the vital theme of **perseverance in the face of adversity**, as Nehemiah and the people refuse to be deterred by the taunts and threats, demonstrating unwavering commitment to their God-given task, a principle powerfully echoed in [Galatians 6:9](/galatians/6-9 "Galatians 6:9 - Do Not Grow Weary in Well-Doing").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Feeble (Language, _ʼămêlâl'_):** From H537, meaning "languid." Sanballat uses this term to utterly demean the Jews, portraying them as utterly incapable, lacking strength, resources, and influence to undertake such a monumental task. It is a calculated insult designed to strip them of dignity and confidence, highlighting their perceived physical and numerical weakness.
* **Revive (Language, _châyâh'_):** From H2421, meaning "to live, whether literally or figuratively; causatively, to revive." Its application here to inanimate, burned stones is deeply sarcastic and hyperbolic. Sanballat implies that the task is so impossible, so absurd, that it would require a miracle akin to bringing the dead back to life, a feat far beyond the capabilities of these "feeble Jews." This word choice underscores the perceived hopelessness of the situation from the enemy's perspective.
* **Burned (Language, _sâraph'_):** From H8313, meaning "to be (causatively, set) on fire." This term describes something consumed by fire, charred, or utterly destroyed. The walls of Jerusalem had been thoroughly burned by the Babylonians, leaving behind not just rubble but *charred* rubble. This detail emphasizes the extent of the destruction and the difficulty of reusing such damaged materials, making Sanballat's rhetorical question about "reviving" them even more potent in its mockery.

#### Verse Breakdown
* **"And he spake before his brethren and the army of Samaria, and said,"**: This opening clause establishes the public, official, and intimidating nature of Sanballat's scorn. He is not speaking in private but before a significant audience, including his own people (H251, _ʼâch_, "brother") and a military contingent (H2428, _chayil_, "army"). This setting amplifies the intended impact of his words, transforming them into a public declaration of contempt and a psychological attack designed to undermine the Jews' morale and legitimize his opposition among his own ranks and potentially other regional powers.
* **"What do these feeble Jews?"**: This is the first of a series of rhetorical questions, dripping with disdain. The term "feeble Jews" (H537, _ʼămêlâl_; H3064, _Yᵉhûwdîy_) is a derogatory label, intended to strip them of any perceived strength, capability, or divine favor. It questions their very right and ability (H6213, _ʻâsâh_, "to do or make") to undertake such a task, implying they are too weak and insignificant to succeed against such overwhelming odds.
* **"will they fortify themselves?"**: This question mocks their attempt to rebuild the walls, implying that their efforts are futile and that they lack the necessary skill, manpower, or resources to construct effective defenses (H5800, _ʻâzab_, "to loosen, i.e. relinquish, permit, etc.; commit self, fail, forsake, fortify"). It challenges their ambition to secure themselves and establish a strong, protected presence.
* **"will they sacrifice?"**: This question is multi-layered. It could mock their religious devotion (H2076, _zâbach_, "to slaughter an animal (usually in sacrifice)"), implying that their rituals are meaningless in the face of such a daunting physical task, or that they believe their sacrifices alone will magically complete the wall. It might also sarcastically suggest they plan to offer a dedication sacrifice for a wall that will never be completed, or even that they intend to offer sacrifices to gain strength for the work, which Sanballat views as absurd.
* **"will they make an end in a day?"**: This rhetorical question highlights the immense scale of the project. Rebuilding a city wall was a massive undertaking, typically requiring years. Sanballat's question ridicules the idea that the "feeble Jews" could possibly complete such a task quickly (H3615, _kâlâh_, "to end, finish"; H3117, _yôwm_, "a day"), implying their efforts are disorganized, unrealistic, and destined for swift failure.
* **"will they revive the stones out of the heaps of the rubbish which are burned?"**: This is the climax of Sanballat's scorn. The imagery is vivid: the walls were not just broken but *burned* (H8313, _sâraph_), leaving behind charred, unusable debris (H6083, _ʻâphâr_, "rubbish"; H6194, _ʻârêm_, "heaps"). To "revive" these stones (H2421, _châyâh_; H68, _ʼeben_) is an absurd notion, akin to bringing the dead back to life. This question powerfully conveys the perceived impossibility and utter hopelessness of the rebuilding project from the enemy's perspective, aiming to crush any hope or determination among the Jewish workers.

#### Literary Devices
Nehemiah 4:2 is rich in **Rhetorical Questions**, a primary literary device employed by Sanballat. He asks a series of questions not to elicit answers, but to convey scorn, doubt, and derision, implying that the answers are obviously "no." This technique serves as a potent form of **Psychological Warfare**, aiming to demoralize the Jewish builders by undermining their confidence and ridiculing their efforts. The phrase "revive the stones out of the heaps of the rubbish which are burned" is a powerful example of **Hyperbole**, exaggerating the difficulty of the task to the point of absurdity, thereby highlighting its perceived impossibility. There is also an element of **Irony**, as Sanballat's words, intended to discourage, ultimately serve to demonstrate the incredible faith and perseverance of the Jewish people, and the divine power that enabled them to accomplish what seemed humanly impossible. The use of "feeble Jews" is a clear instance of **Derogatory Language** and **Insult**, designed to diminish and belittle the adversaries.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 4:2 powerfully illustrates the enduring biblical theme of opposition to God's redemptive work, often manifested through human scorn and intimidation. Sanballat's contempt for the "feeble Jews" and their seemingly impossible task reflects a common pattern where human weakness and divine calling intersect with worldly skepticism and hostility. The enemies' underestimation of God's people is, in essence, an underestimation of God Himself, who empowers the weak, confounds the wise, and accomplishes His purposes through unlikely means. This verse reminds us that when God's people step out in faith to obey His call, they should anticipate resistance, but also remember that their strength comes not from their own might or power, but from the Spirit of the Lord. The completion of the wall, despite such formidable opposition, stands as a profound testament to God's faithfulness and the power of perseverance rooted in divine promise, demonstrating that divine will cannot be thwarted by human ridicule.

* [Psalm 118:6](/psalm/118-6 "Psalm 118:6 - The Lord is on my side; I will not fear: what can man do unto me?")
* [1 Corinthians 1:27-29](/1_corinthians/1-27-29 "1 Corinthians 1:27-29 - God Chooses the Weak and Foolish")
* [Zechariah 4:6](/zechariah/4-6 "Zechariah 4:6 - Not by Might, Nor by Power")

### REFLECTION AND APPLICATION
Sanballat's taunts in Nehemiah 4:2 offer a timeless mirror for believers engaged in God's work today. Just as the Jews faced ridicule for their "feeble" attempts to rebuild from "burned rubbish," we too may encounter skepticism, discouragement, or outright opposition when we pursue endeavors that seem overwhelming or divinely appointed. This verse calls us to cultivate a spirit of resilience, recognizing that external scorn is often a calculated tactic to sow seeds of self-doubt and paralyze progress. Our focus must remain fixed on God's call and His empowering presence, rather than on the opinions or perceived strength of our adversaries. The "impossible" task of rebuilding the walls with charred stones reminds us that God delights in using the weak and the unlikely to accomplish His purposes, thereby ensuring that all glory redounds to Him alone. Therefore, when faced with overwhelming odds or derisive voices, we are invited to press on with faithful persistence, trusting that God's strength is made perfect in our weakness, and that He will bring to completion the good work He has begun in and through us.

#### Questions for Reflection
* **What "feeble" or seemingly impossible tasks has God called me to that might invite scorn or doubt from others?**
* **How do I typically respond to criticism, mockery, or discouragement when I am engaged in what I believe is God's work?**
* **In what ways might I be underestimating God's power to work through my perceived weaknesses or limitations, or through seemingly insurmountable obstacles?**
* **What "burned rubbish" (areas of devastation, brokenness, or hopelessness) in my life or circumstances does God want to "revive" or rebuild, and what is my faithful role in that process?**

### FAQ
**Who was Sanballat, and why was he so opposed to the rebuilding of Jerusalem's walls?**

Answer: Sanballat the Horonite was a prominent official, likely the Persian-appointed governor of Samaria, during the time of Nehemiah. His opposition stemmed from a complex mix of political, economic, and ethnic motivations. A rebuilt and fortified Jerusalem would strengthen Judah, potentially challenging Sanballat's regional authority and influence within the Persian Empire's administrative structure. He viewed the Jewish re-establishment as a direct threat to his own power and the existing balance of power in the province of Beyond the River. His scorn and persistent attempts to hinder the work were driven by a desire to maintain his own dominance and prevent the resurgence of a strong, independent Jewish state, as detailed in [Nehemiah 4:1-8](/nehemiah/4-1-8 "Nehemiah 4:1-8 - Opposition from Sanballat and Tobiah").

**What does "revive the stones out of the heaps of the rubbish which are burned" truly imply about the state of Jerusalem's walls?**

Answer: This phrase vividly describes the utter devastation of Jerusalem's walls after the Babylonian destruction in 586 BC. The city was not just ruined; its massive stone walls had been subjected to intense fire, turning them into brittle, charred, and largely unusable "rubbish" (H6083, _ʻâphâr_). To "revive" these stones (H2421, _châyâh_) implies a task so monumental and seemingly absurd that it would be like bringing dead, inanimate objects back to life. It highlights the immense physical challenge facing the Jews, as they would have to clear vast amounts of debris and likely source new materials, making Sanballat's mockery of their efforts to rebuild from such a state particularly potent. The extent of the destruction is also underscored by Nehemiah's initial assessment in [Nehemiah 2:17](/nehemiah/2-17 "Nehemiah 2:17 - Nehemiah's Call to Rebuild").

### CHRIST-CENTERED FULFILLMENT
Nehemiah 4:2, with its depiction of the "feeble Jews" attempting to "revive the stones" from burned rubbish, finds profound Christ-centered fulfillment in the New Testament. Just as Sanballat mocked the physical rebuilding of Jerusalem, the spiritual rebuilding of God's people through Christ was met with even greater scorn and opposition from a world hostile to divine truth. Jesus Himself was perceived as "feeble" by human standards, born in humility, lacking worldly power, and ultimately crucified as a criminal, yet through His apparent weakness and death, God accomplished the greatest work of restoration and redemption. The church, Christ's body, is built not on perfect, unblemished stones, but on "living stones" ([1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Living Stones"))—individuals once dead in trespasses and sins, like "burned rubbish," but now "revived" and made new through the transformative power of Christ's resurrection. The seemingly impossible task of building God's spiritual temple out of broken humanity is accomplished not by human might or power, but by the Spirit of God ([Zechariah 4:6](/zechariah/4-6 "Zechariah 4:6 - Not by Might, Nor by Power")). Christ, the ultimate builder and cornerstone, declared that He would build His church, and "the gates of hell shall not prevail against it" ([Matthew 16:18](/matthew/16-18 "Matthew 16:18 - Peter's Confession and the Church")), a divine assurance that transcends all human scorn and opposition, ultimately triumphing over every spiritual foe ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Principalities")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Corinthians 1:27

But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;

Ezra 4:9

Then [wrote] Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, [and] the Elamites,

Ezra 4:10

And the rest of the nations whom the great and noble Asnappar brought over, and set in the cities of Samaria, and the rest [that are] on this side the river, and at such a time.

Habakkuk 3:2

O LORD, I have heard thy speech, [and] was afraid: O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.

Nehemiah 12:43

Also that day they offered great sacrifices, and rejoiced: for God had made them rejoice with great joy: the wives also and the children rejoiced: so that the joy of Jerusalem was heard even afar off.

1 Samuel 14:11

And both of them discovered themselves unto the garrison of the Philistines: and the Philistines said, Behold, the Hebrews come forth out of the holes where they had hid themselves.

1 Samuel 14:12

And the men of the garrison answered Jonathan and his armourbearer, and said, Come up to us, and we will shew you a thing. And Jonathan said unto his armourbearer, Come up after me: for the LORD hath delivered them into the hand of Israel.