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Presuming that Ezra's mission to Jerusalem preceded Nehemiah's appointment as Governor in 444 BCE, it failed to have any long-lasting impact. Ezra's demand, that all 'foreign' marriages should be renounced, had not endeared him to the landed gentry whose families had not been to Babylon, and therefore had not been 'purified' from the 'guilt' of syncretism which had, so the Jews now believed, caused the Exile in the first place. Where Ezra failed, however, Nehemiah succeeded, only twenty or so years later.
Times were changing, as the Persians came into conflict, and contact, with the culture of the Greek city-states. Greek philosophy was emerging, (to the weakening of old-style religions), and its ideas were beginning to spread along the trade routes in all directions, including the Persian empire. Life was changing too for the travelling merchants, with the introduction of coinage for transactions. This gave them a degree of independence they had not enjoyed before when they were more dependent on the old aristocracy for their welcome. Gradually a new vibrant 'middle class' was emerging, whose self confidence was a challenge to the old aristocratic leaders' authority.
Jerusalem and Judea were not affected until the time of Nehemiah. In Ezra's time society could be divided differently. The majority of people had not been to Babylon, Some of them had become the new landed gentry, but the rest remained 'the majority'. Into this society had come the returning Exiles, two small minority groups, one the old priestly aristocratic group, and the other the group of lay-people from the prophetic schools, and all of them totally convinced monotheists now, - (YHWH fanatics!) - It was to the aristocratic priests who had made marriage alliances with the gentry, and who were once again on, or open to, the slippery slope back to syncretism, that Ezra had objected so vehemently. The small minority group of lay prophetic people remained a small minority with very little influence in society.
NEHEMIAH was a social upstart. His autobiographical 'Memoirs' have been edited into 'scripture', turning a political propagandist tract into a theological treatise, but giving us the clearest story of events in post-exilic Jerusalem that has survived.
The memoirs are in Neh. 1-7, 12.27-43, and 13.4-31.
Nehemiah was a rich, and ambitious lay Jew, brought up in the strict prophetic schools of Babylon, but who rose to high office in the court of the King of Persia, Artaxerxes Longimanus, as his personal cup-bearer, - a position which enabled him to hear many of the reports reaching the King from the satrapies of the Empire. Reports from Judea were not good. Jerusalem was not prospering. The Persian army had been there quelling a big revolt in Egypt, (and soldiers have to be fed!). The Idumeans in the south had also caused trouble, attacking Jerusalem with fire, so Nehemiah was sent to improve matters. Nehemiah set off for his task with a detachment of Persian soldiers, and letters to the Satrap Beyond Euphrates to grant him safe passage, and all necessary building materials he would need to establish a more prosperous city. Unfortunately, Sanballat, Governor of the city of Samaria, (Jerusalem's old rival), became aware of his intentions, and determined to thwart them.
Nehemiah arrived in Jerusalem to a hostile welcome. He was the King's Man, with unwanted Persian soldiers, and a nobody in society. He expected opposition, and soon found it.
He was, in fact, what his contemporary, the first great Greek historian, Herodotus, would have called a 'tyrant'. This was a technical Greek term for a 'sole ruler' of a city state, and used of rich men who gained control over others, and then imposed their own ideas upon them. (It is still a valid definition in modern politics!)
Nehemiah's programme certainly followed the pattern of all typical tyrants, His first energies went into a building programme. He wasted no time, and only three days after his arrival, he set off secretly at night to do a personal assessment of the state of the dilapidated city walls which had not yet been fully rebuilt. His plans were quickly set in motion, and the work organised before anyone could begin to interfere. He had the necessary authority to command building materials, so organised the interested Jerusalem folk into groups with vested interests in particular areas, each group becoming responsible for the wall nearest to their own concerns, eg. the priests nearest to the Temple. He called in people from the countryside to work as their labourers.
Opposition soon arrived. Sanballat, and Tobiah, from Samaria, had common links with the landed gentry of Jerusalem, and caused trouble through them. First they mocked Nehemiah's efforts, and then accused him of intending to plot against the King of Persia. Nehemiah's rebuff was very firm, - to all non-Jew outsiders, 'you shall have no share, or claim, or historic right in Jerusalem'. Sanballat's anger resulted in a series of plots against Nehemiah. He tried to ambush him, but to no avail; he threatened to report him to the King himself, and finally, with the help of a 'prophet' tried to lure him into the Temple to be dealt with by priests who had allied themselves with the gentry. (Tobiah had already married into one such family). Nehemiah was not fooled, and finally refused to go into the Temple, reminding everyone that he was a lay man, and forbidden to enter the priestly areas.
With spectacular success, and the introduction of shiftwork, ensuring that building went on all the time, with guards always on the lookout, - the walls were completed in - fifty two days!
Then the building programme continued, to provide new houses within the safety of the new walls, and brought in not only priestly families, but also some of the prophetic families.
Safety and security soon brought enthusiastic merchants to Jerusalem, to enjoy Nehemiah's lavish hospitality, like many others, and also to trade their wares, so prosperity began to return to the city. Nehemiah's popularity was increasing among the priests, but not for long.
Next in Nehemiah's programme was the wooing of the majority among the population. He called an assembly of everyone, including the gentry and the priests, and then produced the prophetic Law Book, (Deuteronomy, but as yet unfinalised). He drew attention to ch.23.19-20 and accused the priests and wealthy gentry of money-lending and charging interest from debtors. Nehemiah remitted all debts, and in public forced the priests to make an oath to that effect. He had won! He now had the full support of everyone, except for the small group of priests and gentry, but it was already too late. He could now do whatever he chose.
After an editorial break in the Memoirs, (what has been lost?), the narrative continues in ch.12 with a big celebration at the dedication of the rebuilt walls, before Nehemiah returned to the King of Persia. Probably many thought he would not return, but he did. During his second term as Governor, Nehemiah carried forward his real reform programme, according to the ideas of the prophetic lay people for whom Deuteronomy was all-important.
These achievements of Nehemiah have been formative for the style of Judaism that emerged from the Second Temple era. SEPARITISM is the key factor, with PURITY as well.
In time this became recognised in
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