Nehemiah 2:17
Then I said to them, "You see the trouble we are in. Jerusalem lies in ruins, and its gates have been burned down. Come, let us rebuild the wall of Jerusalem, so that we will no longer be a disgrace."
Then I said to them
This phrase marks a pivotal moment of leadership and vision casting by Nehemiah. The Hebrew root for "said" is "אָמַר" (amar), which often implies not just speaking but declaring or commanding. Nehemiah is stepping into his God-given role as a leader, addressing the people with authority and purpose. This moment is a call to action, reflecting the urgency and necessity of the task at hand.

You see the trouble we are in
The word "trouble" comes from the Hebrew "רָעָה" (ra'ah), which can mean evil, distress, or calamity. Nehemiah is not sugar-coating the situation; he is acknowledging the dire state of Jerusalem. This honest assessment is crucial for rallying the people, as it highlights the shared burden and the need for collective action. It is a reminder that recognizing the problem is the first step towards finding a solution.

Jerusalem lies in ruins
"Ruins" is translated from the Hebrew "חָרָבָה" (charabah), indicating desolation and destruction. Jerusalem, the city of God, is in a state of devastation, symbolizing the spiritual and physical brokenness of the people. Historically, this reflects the aftermath of the Babylonian conquest and the subsequent neglect. The city's condition is a physical manifestation of the spiritual state of the nation, calling for restoration and renewal.

and its gates have been burned with fire
The gates of a city were crucial for protection and commerce. The Hebrew word for "burned" is "שָׂרַף" (saraph), meaning to consume by fire. The destruction of the gates signifies vulnerability and shame. In ancient times, gates were also places of judgment and decision-making, so their destruction represents a loss of order and justice. This imagery underscores the urgency of Nehemiah's mission to restore not just the physical structures but the societal and spiritual integrity of Jerusalem.

Come, let us rebuild the wall of Jerusalem
The call to "rebuild" uses the Hebrew "בָּנָה" (banah), which means to build or establish. Nehemiah's invitation is inclusive, urging collective effort and unity. The wall represents security, identity, and separation from surrounding pagan influences. Rebuilding it is an act of faith and obedience, aligning with God's promises of restoration. This phrase is a rallying cry for the people to participate in God's redemptive plan.

so that we will no longer be a disgrace
"Disgrace" is translated from the Hebrew "חֶרְפָּה" (cherpah), meaning reproach or shame. The state of Jerusalem brought dishonor not only to the people but also to God's name. Nehemiah's concern is not just for physical restoration but for the spiritual and reputational renewal of God's people. By rebuilding the wall, they are removing the reproach and reestablishing their identity as God's chosen people. This reflects a deep understanding of the covenant relationship between God and Israel, emphasizing the importance of living in a way that honors God.

Persons / Places / Events
1. Nehemiah
A Jewish cupbearer to the Persian king Artaxerxes, who becomes a leader and governor in Jerusalem. He is deeply concerned about the welfare of his people and the city of Jerusalem.

2. Jerusalem
The holy city of the Jewish people, which at this time lies in ruins with its walls broken down and gates burned, symbolizing vulnerability and disgrace.

3. The People of Jerusalem
The Jewish inhabitants who are living in a city without protective walls, facing disgrace and insecurity.

4. The Ruins and Burned Gates
Symbolic of the physical and spiritual state of Jerusalem, representing the need for restoration and renewal.

5. The Call to Rebuild
Nehemiah's rallying cry to the people to take action and restore the city, which is both a physical and spiritual endeavor.
Teaching Points
Recognizing the Need for Restoration
Just as Nehemiah recognized the physical and spiritual ruin of Jerusalem, we must identify areas in our lives that need rebuilding and renewal.

Taking Initiative and Leadership
Nehemiah's proactive approach teaches us the importance of stepping up to lead and inspire others in times of need.

The Power of Community
The call to rebuild was not for Nehemiah alone but for the entire community, emphasizing the strength found in unity and collective effort.

Overcoming Disgrace with Action
The disgrace of Jerusalem's ruins was overcome by decisive action, reminding us that we can address shame and failure through purposeful steps toward restoration.

Faith and Dependence on God
Nehemiah's mission was undergirded by prayer and reliance on God, teaching us to seek divine guidance and strength in our endeavors.
Bible Study Questions
1. What areas in your life or community resemble the "ruins" of Jerusalem, and how can you begin the process of rebuilding?

2. How does Nehemiah's leadership inspire you to take initiative in addressing challenges you face?

3. In what ways can you contribute to a community effort to restore or improve a situation, much like the people of Jerusalem?

4. How can the themes of disgrace and restoration in Nehemiah 2:17 be related to personal spiritual growth and renewal?

5. Reflect on a time when you faced opposition in a rebuilding effort. How did you rely on God, and what scriptures provided encouragement during that time?
Connections to Other Scriptures
Ezra 4-6
Provides background on the opposition faced during the rebuilding efforts, highlighting the perseverance needed in the face of adversity.

Isaiah 58:12
Speaks of rebuilding ancient ruins and being called a "Repairer of Broken Walls," connecting to the theme of restoration.

Psalm 51:18
A prayer for the rebuilding of Jerusalem, emphasizing the spiritual aspect of restoration.

Proverbs 25:28
Compares a person without self-control to a city with broken walls, illustrating the importance of spiritual fortification.
Secret JealousyHomiletic CommentaryNehemiah 2:9-20
The Initial Stages of a Great ReformationHomiletic CommentaryNehemiah 2:9-20
The King's LettersJ. Parker, D. D.Nehemiah 2:9-20
True Work Divinely SucceededR.A. Redford Nehemiah 2:10-20
Wise Procedure in Presence of a Great WorkW. Clarkson Nehemiah 2:11-20
A Desolate CityJ. M. Randall.Nehemiah 2:12-20
A Time for SilenceHomiletic CommentaryNehemiah 2:12-20
A Well-Grounded ResolutionJ. Wells.Nehemiah 2:12-20
An Inspiration for WorkersW. F. Adeney, M. A.Nehemiah 2:12-20
Confidence in God an Incentive to WorkHomiletic CommentaryNehemiah 2:12-20
DerisionNehemiah 2:12-20
EnthusiasmA. J. Griffith.Nehemiah 2:12-20
Fortified Against DerisionNehemiah 2:12-20
Inspiring Mottoes for Christian WorkersJ. M. Randall.Nehemiah 2:12-20
Leaders WantedT. Campbell Finlayson.Nehemiah 2:12-20
Nehemiah, the Model WorkerHomilistNehemiah 2:12-20
Nehemiah's Answer to His Reproachful AdversariesJ. Sturrock.Nehemiah 2:12-20
Nehemiah's AppealW. Orme.Nehemiah 2:12-20
Open DerisionJ. Kidd.Nehemiah 2:12-20
Personal ExplorationJ. Parker, D. D.Nehemiah 2:12-20
Preparation Before WorkSignal.Nehemiah 2:12-20
Prepared HeartsW. Ritchie.Nehemiah 2:12-20
Purposes not to be Prematurely DivulgedW. Ritchie.Nehemiah 2:12-20
Ridicule ConfrontedT. Campbell Finlayson.Nehemiah 2:12-20
Signs of ProsperityW. Cuff.Nehemiah 2:12-20
The Call to BuildAbp. Alexander.Nehemiah 2:12-20
The Divine Visit to the SoulW. Ritchie.Nehemiah 2:12-20
The Midnight HorsemanT. De Witt Talmage.Nehemiah 2:12-20
The Rebuilding of JerusalemA. Rowland, LL. B. , B. A.Nehemiah 2:12-20
The Ruins of JerusalemE. Bersier, D. D.Nehemiah 2:12-20
The Strength of UnityHomiletic CommentaryNehemiah 2:12-20
The Way to View and Repair Ruined FortunesJ.S. Exell Nehemiah 2:12-20
The Worker's WatchwordJ. J. Van Oosterzee.Nehemiah 2:12-20
People
Artaxerxes, Asaph, Geshem, Israelites, Sanballat, Tobiah, Tobijah
Places
Beyond the River, Dragon Spring, Dung Gate, Fountain Gate, Jerusalem, King's Pool, Valley Gate
Topics
Build, Burned, Case, Disgrace, Evil, Fire, Gates, Jerusalem, Lies, Longer, Rebuild, Reproach, Ruins, Wall, Waste
Dictionary of Bible Themes
Nehemiah 2:17

     5315   fortifications
     5604   walls
     5836   disgrace

Nehemiah 2:11-20

     5508   ruins

Nehemiah 2:17-18

     5240   building
     8225   devotion

Library
A Reformer's Schooling
'The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chislev, in the twentieth year, as I was in Shushan the palace, 2. That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem. 3. And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and
Alexander Maclaren—Expositions of Holy Scripture

In the Last, the Great Day of the Feast'
IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has
Alfred Edersheim—The Life and Times of Jesus the Messiah

General Account of Jesus' Teaching.
^A Matt. IV. 17; ^B Mark I. 14, 15; ^C Luke IV. 14, 15. ^a 17 From that time Jesus began to preach [The time here indicated is that of John the Baptist's imprisonment and Jesus' return to Galilee. This time marked a new period in the public ministry of Jesus. Hitherto he had taught, but he now began to preach. When the voice of his messenger, John, was silenced, the King became his own herald. Paul quoted the Greeks as saying that preaching was "foolishness," but following the example here set by
J. W. McGarvey—The Four-Fold Gospel

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering
Thomas Watson—The Ten Commandments

Ezra-Nehemiah
Some of the most complicated problems in Hebrew history as well as in the literary criticism of the Old Testament gather about the books of Ezra and Nehemiah. Apart from these books, all that we know of the origin and early history of Judaism is inferential. They are our only historical sources for that period; and if in them we have, as we seem to have, authentic memoirs, fragmentary though they be, written by the two men who, more than any other, gave permanent shape and direction to Judaism, then
John Edgar McFadyen—Introduction to the Old Testament

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