:
1 The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, 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 the gates thereof are burned with fire. 4 And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven, 5 And said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments: 6 Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my father's house have sinned. 7 We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses. 8 Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations: 9 But if ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set my name there. 10 Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand. 11 O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man. For I was the king's cupbearer.
Previous Chapter
Next Chapter
[AD 373] Athanasius of Alexandria on Nehemiah 1:1
[Synopsis on Nehemiah] In the second book he says the same things (as the book of Ezra) concerning the return from Babylon, except the riddles. On the other hand, he relates more things concerning Nehemiah the eunuch, how he too asked for the building of the temple, and how Ezra performed the function of a scribe, while Josue, Baneas and Habia instructed the people. He relates that Ezra explained the knowledge of the Lord by reading; that the people, through his reading, understood what things must be done and celebrated the phase. They also observed a fast in the seventh month, and the feast of the Tabernacles, as is written. "They had not done so since the days of Josue the son of Nun", he says. When Ezra saw Azotian women married to Hebrews, he mourned and cried, and made everyone promise to keep God's law, and he cast out those women, as being joined by unlawful union, and everyone swore to keep the law. And, thus sanctified and cleansed, they rejoiced, and each man went away to his house. It is also told about Ezra that, when the books had been lost owing to the people's negligence and the long captivity, he, being a man fond of virtue, industrious, and a scribe, kept them all with him, and eventually brought them forth and transmitted them to all, and thus preserved the Bible.
[AD 735] Bede on Nehemiah 1:1
The words of Nehemiah, the son of Hacaliah, etc. Nehemiah is interpreted in Latin as "the Lord comforts," or "comforter from the Lord"; who, when he had renewed the walls of Jerusalem and freed the people of God from the insults of their enemies, elevated observance of the divine law; it is evident that in both name and deed and person he fittingly designates the Mediator of God and men, the man Christ Jesus, who declares himself sent for the comfort of the poor in spirit, when about to ascend to heaven, he says to his disciples: I will pray to the Father, and he will give you another Comforter, that is, consoler (John 14). The Psalmist shows that it is He who builds up the city of God, namely the holy Church, and comforts the mourners when he says: The Lord builds up Jerusalem, and gathers the dispersed of Israel. He heals the brokenhearted (Psalm 147), etc. The figure of Nehemiah also suits the holy preachers, through whose ministry heavenly consolation is conferred upon us, while, after the fall into sin, they promise penitent ones hope of divine pardon and propitiation, as they rebuild the walls of Jerusalem destroyed by enemies. The month of Chislev is the same we call December, and is the ninth month among the Hebrews, the last month of the year with us; whose name, interpreted in Latin "his hope," most clearly matches the desires of him who directed his mind to raising up the ruins of the holy city. For the first foundation of good action is that we have undoubted hope of the Lord's assistance in accomplishing what we desire. It is the same month in which our Lord was born in the flesh, beautifully prefiguring long beforehand by its name that in it the true Nehemiah, that is the comforter from God the Father, so long hoped for by the chosen, would come into the world for the building of the holy Church. But that Nehemiah writes that he was in the citadel of Susa when men came who reported about Jerusalem. Susa is the metropolis of the kingdom of the Persians, as we read in the history of Esther (Esther 1); which Nehemiah calls a citadel, as does the prophet Daniel (Daniel 8); not because the city is a citadel, but because it is built with such strength that it seems to be one. Susa is interpreted as “horsemanship” or “returning”, a name suitably adapted to the fortification of the faithful minds of those especially concerned with the captivity of Jerusalem, that is, the salvation of those who, once snatched from the Church by the devil's snares, have now by penance been brought back to the Church through the grace of God. Such are in the returning citadel, that is, in the strength of a mind called back from weak delights to the desire for the heavenly homeland, from which they fell in the first parent. Such are in the strong host of holy hearts, who bear God as rider. As the prophet says: Riding upon your horses, and your ridership is salvation. The Lord indeed ascends upon his horses when he enlightens the hearts of preachers which he governs with the grace of his piety; and his ridership is salvation, because he leads to eternal salvation those whom he governs, and he makes others too, through them, who are equally governed, partakers of the same eternal salvation. Therefore, Nehemiah inquiring about those who had remained from the captivity of Jerusalem, let us see what follows:

Source: Commentary on Ezra and Nehemiah
[AD 1781] Richard Challoner on Nehemiah 1:1
This Book takes its name from the writer, who was cupbearer to Artaxerxes (surnamed Longimanus) king of Persia, and was sent by him with a commission to rebuild the walls of Jerusalem. It is also called the second book of Esdras; because it is a continuation of the history, begun by Esdras, of the state of the people of God after their return from captivity.
[AD 735] Bede on Nehemiah 1:3
And they said to me: Those who remained and were left, etc. The sense of the letter is clear, because those who had remained from captivity, although they seemed to live in peace with the king of Persia being their friend, whom he had also sent with letters much earlier, who had power in the whole region beyond the river; nevertheless, they were in great affliction of mind, because their enemies reproached them that the holy city still remained in ruins. But now also in the holy Church, it is justly afflicted, and pricked with salutary sadness, they who, themselves repenting from past crimes, consider that their neighbors still lie under vices, so that through the negligence of those who could have benefited many of the corrected, the devil has a free entrance into the Church as if through the walls of a destroyed city. This is all the more necessary to be lamented, if even those who ought to have benefited others by teaching or example, wrongly living, show themselves as an example over destruction to those who see them. For this is what it means for the gates of Jerusalem to be burned with hostile flames, those who ought to have introduced the worthy into the company of the elect by living and teaching well, and kept away the unworthy, to perish by the fire of avarice, lust, pride, contention, envy, and other vices which the malignant enemy is accustomed to incite. But what seems to us to be done about these things, or what ought to be done, is shown when it is immediately added:

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 1:4
And when I heard such words, I sat and wept, etc., up to And direct your servant, etc. For if a holy man, hearing the buildings of stones and wood destroyed, rightly mourned, fasted, and prayed, and for a long time sat in sadness; how much more in the destruction and ruin of souls, which is committed through sin, should continuous mourning, tears, and prayers be insisted upon? So that, with the Lord pitying, those who lay filthy in the longlasting filth of vices, as a reproach against religion, with the enemy triumphing, may be raised to their former health.

Source: Commentary on Ezra and Nehemiah
[AD 253] Origen of Alexandria on Nehemiah 1:5-11
But I say, Has the Lord used iniquity to snatch the nations from the power of his enemies and recall them to faith in him and to his dominion? By no means. For “Israel” was once “the Lord’s portion,” but they made Israel turn from their God in sin, and because of their sins God said to them, “Behold, you have been separated by your sins and because of your sins you have been scattered under the whole heaven.” But again he says to them, “If your dispersion should be from one end of heaven to the other, from there I will gather you, says the Lord.” Because, therefore, “the princes of this world” had first invaded “the Lord’s portion,” “the good shepherd” had, necessarily, the ninety and nine having been left on the heights, to descend to the lands and seek the one sheep that was lost, and when it was found and carried back on his shoulders, to recall it to the sheepfold of perfection on high.

Source: HOMILIES ON GENESIS 9.7