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.

Asaph the keeper of the king's forest - הפרדס hapardes of the paradise of the king. This I believe is originally a Persian word; it frequently occurs in Arabic, ferdoos, and in Greek, παραδεισος, and in both signifies a pleasant garden, vineyard, pleasure garden, and what we call a paradise.

Above the hall of audience, in the imperial palace at Dehli, the following Persian couplet is inscribed: -

"If there be a paradise on the face of the earth, this is it, this is it, this is it."

Thus we find that the word is applied to denote splendid apartments, as well as fine gardens; in a word, any place of pleasure and delight. The king's forest mentioned in the text might have been the same to Artaxerxes, as the New Forest was to William the Conqueror, or Windsor Forest to the late amiable sovereign of the British people, George the Third.

And the king granted me, etc. - This noble spirited man attributes every thing to God. He might have said, I had been long a faithful servant to the king; and he was disposed, in reward of my fidelity, to grant my request; but he would not say so: "He granted my request, because the good hand of my God was upon me." God favored me, and influenced the king's heart to do what I desired.

Then I came to the governors beyond the river,.... Who these governors were, whether the same who were in the second year of this king's reign eighteen years ago, Tatnai and Shetharboznai, is not certain:

now the king had sent captains of the army and horsemen with me; both to do him honour, and for his safety; and coming thus attended, must serve to recommend him to the governor, who received him from them at the river Euphrates, and conducted him to Judah.

according to the good hand of my God upon me--The piety of Nehemiah appears in every circumstance. The conception of his patriotic design, the favorable disposition of the king, and the success of the undertaking are all ascribed to God.