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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 4:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The spiteful scornful reflection which Sanballat and Tobiah cast upon the Jews for their attempt to build the wall about Jerusalem. The country rang of it presently; intelligence was brought of it to Samaria, that nest of enemies to the Jews and their prosperity; and here we are told how they received the tidings. 1. In heart. They were very angry at the undertaking, and had great indignation, Neh 4:1. It vexed them that Nehemiah came to seek the welfare of the children of Israel (Neh 2:10); but, when they heard of this great undertaking for their good, they were out of all patience. They had hitherto pleased themselves with the thought that while Jerusalem was unwalled they could swallow it up and make themselves masters of it when they pleased; but, if it be walled, it will not only be fenced against them, but by degrees become formidable to them. The strength and safety of the church are the grief and vexation of its enemies. 2. In word. They despised it, and made it the subject of their ridicule. In this they sufficiently displayed their malice; but good was brought out of it; for, looking upon it as a foolish undertaking that would sink under its own weight, they did not go about to obstruct it till it was too late. Let us see with what pride and malice they set themselves publicly to banter it. (1.) Sanballat speaks with scorn of the workmen: "These feeble Jews" (Neh 4:2), "what will they do for materials? Will they revive the stones out of the rubbish? And what mean they by being so hasty? Do they think to make the walling of a city but one day's work, and to keep the feast of dedication with sacrifice the next day? Poor silly people! See how ridiculous they make themselves!" (2.) Tobiah speaks with no less scorn of the work itself. He has his jest too, and must show his wit, Neh 4:3. Profane scoffers sharpen one another. "Sorry work," says he, "they are likely to make of it; they themselves will be ashamed of it: If a fox go up, not with his subtlety, but with his weight, he will break down their stone wall." Many a good work has been thus looked upon with contempt by the proud and haughty scorners.
II.Nehemiah's humble and devout address to God when he heard of these reflections.
He had notice brought him of what they said. It is probable that they themselves sent him a message to this purport, to discourage him, hoping to jeer him out of his attempt; but he did not answer these fools according to their folly; he did not upbraid them with their weakness, but looked up to God by prayer.
1.He begs of God to take notice of the indignities that were done them (Neh 4:4), and in this we are to imitate him: Hear, O our God! for we are despised. Note,
(1.)God's people have often been a despised people, and loaded with contempt.
(2.)God does, and will, hear all the slights that are put upon his people, and it is their comfort that he does so and a good reason why they should be as though they were deaf, Psa 38:13, Psa 38:15. "Thou art our God to whom we appeal; our cause needs no more than a fair hearing."
2.He begs of God to avenge their cause and turn the reproach upon the enemies themselves (Neh 4:4, Neh 4:5); and this was spoken rather by a spirit of prophecy than by a spirit of prayer, and is not to be imitated by us who are taught of Christ to pray for those that despitefully use and persecute us. Christ himself prayed for those that reproached him: Father, forgive them. Nehemiah here prays, Cover not their iniquity. Note,
(1.)Those that cast contempt on God's people do but prepare everlasting shame for themselves.
(2.)It is a sin from which sinners are seldom recovered. Doubtless Nehemiah had reason to think the hearts of those sinners were desperately hardened, so that they would never repent of it, else he would not have prayed that it might never be blotted out. The reason he gives is not, They have abused us, but, They have provoked thee, and that before the builders, to whom, it is likely, they sent a spiteful message. Note, We should be angry at the malice of persecutors, not because it is abusive to us, but because it is offensive to God; and on that we may ground an expectation that God will appear against it, Psa 74:18, Psa 74:22.
III.The vigour of the builders, notwithstanding these reflections, Neh 4:6.
They made such good speed that in a little time they had run up the wall to half its height, for the people had a mind to work; their hearts were upon it, and they would have it forwarded. Note,
1.Good work goes on well when people have a mind to it.
2.The reproaches of enemies should rather quicken us to our duty than drive us from it.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"Will the stones be rebuilt?" etc. For the stones were rebuilt, burnt from the heaps of dust, and were placed again in the work of the holy city, when those who had either denied the faith under the fire of persecutions or had lost the purity of conduct under the grips of vice, repented by the mercy of the Lord; so that they both recover the integrity of the catholic faith by steadfast profession, and obtain the ornaments of virtues by amended morals.
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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, 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). The detailed and often arduous account of the wall's reconstruction in Nehemiah 3 stands in stark contrast to the scornful dismissal of the task by their enemies in Nehemiah 4, 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), contrasting sharply with the ultimate success of the project, which could only be attributed to God's enabling power (Zechariah 4:6). 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.
Exposition and Analysis
Key Word Analysis
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.
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.
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.
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
FAQ
Who was Sanballat, and why was he so opposed to the rebuilding of Jerusalem's walls?
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.
What does "revive the stones out of the heaps of the rubbish which are burned" truly imply about the state of Jerusalem's walls?
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.
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)—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). 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), a divine assurance that transcends all human scorn and opposition, ultimately triumphing over every spiritual foe (Colossians 2:15).