Nehemiah

(168) June 17: Nehemiah 1-2 & Acts 2:1-13

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note Nehemiah’s qualities.

To ponder:
These events take place thirteen years after the return under Ezra (445BC, 1v1, 2v1, Ez 7v7). Nehemiah is in Susa (located in modern Iran) and “cupbearer” to the Persian king Artaxerxes. He therefore has a providential opportunity to influence. The destruction of Jerusalem occurred 140 years previously. Nehemiah’s sudden concern at the report about the exiles could therefore be over the fact that the exiles had still not rebuilt the city, or that having tried to, Artaxerxes had stopped them (see Ez 4v21). Perhaps the little that had been done had been destroyed.
            As with Ezra, the mourning, fasting and praying of Nehemiah challenges our complacency over the spiritual ruin of the church. Nehemiah’s prayer displays a liturgical introduction (1v5, see Dan 9v4). It affirms the LORD as “God of heaven” – a reminder of his supremacy over all in a world of many nations claiming the power of many gods. It also relies on God’s particular covenant-relationship with Israel in which he acts for those who love and obey him (Deut 28v1-14). On this basis Nehemiah prays “day and night.” In confessing Israel’s sins, he acknowledges he himself is not without fault. He then appeals to God’s covenant promise to bring the people back to Jerusalem if they return to him (Deut 30v1-10), reminding him they are his servants and people whom he redeemed from Egypt with his “mighty hand.” Here Nehemiah may be acknowledging that those now in Jerusalem must have previously returned to God. In which case he is asking God to continue blessing them by aiding his petition to the king on their behalf (1v11). However, he may have in mind his own desire to return, asking God to fulfil his promise for him, even though Nehemiah is in the very palace of the Persian king and one the king relies heavily upon! In this case, he is exercising great faith, asking God to act mightily, knowing that no earthly power can thwart him.
            There is much here to build our faith. But the prayer also models how to appeal to God on the basis of his character, might and word.
            It seems Nehemiah prayed for four months before an opportunity came (Nisan is four months after Kislev, 2v1, 1v1), which he took although “very much afraid.” This encourages us to wait upon the LORD, but to take opportunities in faith when they come, even though fearful. Artaxerxes asked why Nehemiah looked sad, and Nehemiah tested the water not with a request but an explanation, respectfully addressing the king and explaining his grief over Jerusalem. When asked what he wanted, Nehemiah prayed again, no doubt seeing this as the God-given opportunity he had longed for. He then asked to return to rebuild the city, agreed to come back when the work was completed, and had courage even to request a safe passage and timber for the work! The reason his requests were granted was that “the gracious hand” of his God was “upon him.” Nothing is too much for him to grant. So Nehemiah travelled to Trans-Euphrates (the province of the Empire containing Jerusalem) with a military escort, and gave its governors the king’s letters. Here we are introduced to the enemies who will feature much in the book (2v10). They were probably “disturbed” because as members of the other nations inhabiting the area, they would not want the Israelites to fortify their city.
            The number three often denotes a period building anticipation before a significant action or event. So Nehemiah begins to consider the rebuilding after three days (also Ez 9v32-33). Although he acknowledged God had put this desire “in his heart,” he exercised caution, not telling anyone his plans, and examining the walls and gates at night with “a few good men.” Confidence that God is with us doesn’t absolve the need for shrewdness.
            When Nehemiah did tell the Jewish leaders he explained how God’s hand had been on him with Artaxerxes, probably to persuade them God was behind his plans. Their “trouble” would have been their vulnerability without any defences to Jerusalem, and their “disgrace,” the shame of inhabiting a ruined city as the people of God (see 1v3). And so they began the work. However Sanballat, Tobiah and Geshem mocked them, and tried to put them off by suggesting their work would get them into trouble with the king. Nehamiah’s response is bold. He trusts God to give them success as his servants, and affirms these opponents have no share or right to Jerusalem, presumably because the land and so city had been given to the Jews.
            The act of beginning Jerusalem is significant because we have seen that alongside the existence of the temple, Jerusalem’s security was the other key factor necessary for the kingdom to be “established.” Nehemiah’s work would therefore be seen as another key step towards the fulfilment of God’s promise to David and the arrival of the Christ (1 Chr 17v11-14).
           
Praying it home:
Praise God that nothing can hinder him answering our prayers for his church and kingdom. Pray for your own prayer life, and your readiness to be God’s means perhaps of answering your own prayers.

Thinking further:
To read the NIV Study Bible introduction to Nehemiah, click here.
                                                          
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(169) June 18: Nehemiah 3-5 & Acts 2:14-47

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note the qualities displayed by the people.

To ponder:
Chapter 3 proves Nehemiah was right to declare God would give the builders success (2v20). It describes the rebuilding of the gates and walls anti-clockwise, beginning and ending at the Sheep Gate (3v1, 32). Perhaps the first section was dedicated to mark the work beginning.
            What is striking is the diversity of people involved and the diversity of organisation: Everyday people, priests, daughters, and temple servants all played their part, organised as individuals, families, districts or according to jobs, with some working on parts of the city in which they had a particular interest, and some even doing a second section. The importance of the work is affirmed by naming those who did it. However, we read that “the nobles” refused, it seems because it would mean being under supervision (3v5). It all pictures every-member involvement in the building of the church, whilst teaching the need of organisation. It also rebukes those who hold authority and esteem in the world, but who are reticent to do the menial tasks as servants in the church.
            On hearing of the work progressing Sanballat became angry. First, he and Tobiah sought to break morale and so hinder the work through ridicule, suggesting all the effort was futile (4v1-3). Through Christ, Nehemiah’s prayer (4v4-5) might have included prayer that these enemies would experience God’s blessing and repent. However, his prayer for justice is not wrong (see Rev 6v9-11). It is selfless, concerned with the fact that God's will is being challenged and the builders insulted, not Nehemiah. And it enables Nehemiah to leave vengeance with God and not seek it himself (see Rom 12v19). In short, he prays these antagonists would experience exile as Judah had, perhaps so they would know what drives the Jews in their building. The present tense stresses how heart-felt the prayer was, or may mean the Jews were still being insulted at the time of writing.
            The second form of opposition was that of threat. The people worked “with all their heart” and so built the wall to half its size, no doubt putting an end to the taunts, yet bringing more anger. The opponents are portrayed as plotting to fight “against Jerusalem,” which suggest the people are now a kingdom. Nehemiah is as ever practical – praying, but also acting by posting a guard. Yet morale is waning. Some feel they have no strength to go on. Others, that they will be killed. Nehemiah’s rallying call echoes those from Israel’s past: God is mighty and will fight for them (4v14). In this context, a makeshift army was conscripted, frustrating the plot of Nehemiah’s enemies in the sense that the people were now armed and ready. Some worked. Others stood guard. Even the workers carried weapons; and plans were made to rally everyone if an attack came. So we’re reminded never to lower our guard against the spiritual forces that stand against us, looking to God to fight for us, yet actively dressing ourselves in his armour (Eph 6v10-20).
            A third threat to the rebuilding came when a famine had hit. Because of their involvement in the building those with many children hadn’t been able to produce enough grain. Others were having to mortgage their property to gain money for grain, whilst others were having to borrow money to pay taxes, probably to the Persian Empire. In the latter two cases, it was Jewish nobles and officials who were lending their fellow Jews the money they needed, but charging high interest (against Deut 23:20), forcing them to sell them their children as slaves in order to pay their debts (as Deut 15v12). Nehemiah is rightly angry, noting this shows no fear of God or concern to honour him before the Gentiles. He therefore publicly commanded the nobles and officials to return the property and interest, putting them on oath before the priests to do it, and prophetically praying God would remove them from their possessions if they break their promise. We then learn that Nehemiah was actually governor of Judah from the time he arrived for twelve years, but out of reverence for God did not tax the people for his gain as previous governors had, nor take land for him or his men, nor demand the food he might have done. And he did all this despite, as governor, still having to richly host Jewish nobles, officials and other worthies from the Persian Empire (5v17-18). Fulfilling our responsibilities never justifies the oppression of others.
            Nehemiah’s final prayer simply acknowledges that God favours those who fear him, and that Nehemiah was acting for God. It encourages us to do so too.                       

Praying it home:
Praise God for how he uses ordinary people to achieve extraordinary things. Pray that in all things you would act in reverence for him and desiring to see him honoured before others through your conduct.

Thinking further:
None today.
                                                          
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(170) June 19: Nehemiah 6-8 & Acts 3

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note what is commended in the hearing of the law.

To ponder:
With the work almost finished the opposition is now against Nehemiah himself. Four times his opponents sought to entice him out of the city to harm him. Then Sanballat did the same, suggesting Nehemiah was planning to revolt and become king. This sought to worry him sufficiently to meet Sanballat in order to defend himself, or at least to cease the work so people didn’t get the wrong idea (6v9). Another time, it seems a man hired by Nehemiah’s enemies pretended to prophesy that he should meet him in the temple to escape harm. This would have brought Nehemiah into conflict with the godly Jews, as priests alone were allowed to enter. Each time, however, seeing through the ruse, Nehemiah found a way to dismiss the suggestion. It is futile for the Christian to engage those seeking to trip them up. Better to maintain focus on serving the LORD, and leave one’s defence to him (6v14).
            Seeing the work completed in just 52 days, the Jews’ enemies and the surrounding nations became afraid, recognising that God must be with the people. Nevertheless, the Jewish nobles who had refused to help the work colluded with Tobiah, being on oath to serve him (6v17-19). Likewise, Christians should be wary that some even in the church may seek to serve those opposing God’s people for their own gain.
            In the light of all this, alongside appointing gatekeepers and singers, Nehemiah placed his brother in charge, affirming the need to choose those of integrity and fear of God for positions of responsibility. His instructions about keeping the doors of the city shut at night were about security, as were those regarding guards.
            Later we learn the registration of the people was to allot houses as they were rebuilt (7v4-5, 11v1). Nehemiah saw his idea and desires as something God “put into” his “heart” (see also 2v12). Discerning whether a strong concern is from God or just our own enthusiasm is notoriously hard, and often only known in hindsight after prayer sees it come to fruition. But we should recognise that God does at times lead his people this way.
            The list of returnees is almost identical to Ezra 2, stressing continuity with historic Israel and its glory days under Solomon, and a concern with the purity of the nation and priesthood. It also commends a readiness to give financially to rebuilding the city, as with the Christian building the New Jerusalem, the church.
            7v73b-12v31 is a distinct section focused on Ezra, but placed here to affirm the commitment of the people before God. After people had settled and in the month the feast of tabernacles is celebrated in remembrance of God’s provision, the people assembled and reaffirmed their commitment to God’s law and so covenant. Much is learnt here about the attitude we should have to God’s word. The people take the initiative in seeking out Ezra to bring out “the book of the law” (probably Deuteronomy). And he read from it, to “all who could understand,” which implies not just men and women, but children at least of a certain age too. And it wasn’t a brief sermon accommodated to attention spans! It was read from daybreak to noon, and the people “listened attentively.” So often the reason for inattentiveness is not inability, but disinterest. The people stood when the book was opened to display reverence, responding to Ezra’s praise of God by bowing down in worship. Yet, the book was not just read. Levites instructed people, “making clear” and “giving the meaning” so they could understand – a model for the role of the Bible teacher. The people were convicted of their sin and wept in response. However, they were encouraged to rejoice instead, because the day was “sacred” (ie. set-apart) as one of recommitment to the LORD. The fact they could rejoice was a sign of his gracious acceptance of the people because of their current disposition. Whatever our past sins, if we return, we need no longer mourn. Yet there was joy too simply in understanding God’s word (8v12) – a challenge to those who take this knowledge for granted.  
            The book was read every day for the seven days of the feast - although perhaps on the remaining days just to the family heads, priests and Levites (8v13). Nevertheless, on the second day, when hearing God’s command to live in booths during the feast as a reminder of the desert journey after the Exodus, they spread the word and ensured the people obeyed in a way that hadn’t been done since Joshua. It affirms the responsibility of key members of families and churches to take the initiative in leading others in obedience to God. And it marks what would have felt like a new start for God’s people in their newly rebuilt city with its rebuilt temple.
           
Praying it home:
Praise God for his word and those he has provided to teach it. Pray that you would show reverence for him by seeking out good Bible teachers and displaying a reverence and attentiveness to his word.

Thinking further:
None today.
                                                          
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(171) June 20: Nehemiah 9-10 & Acts 4:1-22

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note the attributes of God that are particularly displayed in Israel’s history.

To ponder:
The people’s repentance persisted for some time. On the twenty-fourth day they gathered, reading the law for a quarter of the day and confessing and mourning their sin for a quarter too. They also acknowledged that of their fathers, affirming their sense of solidarity with Israel’s past history. The note about “separating” themselves from foreigners is a key theme in the book. It may not have entailed separation from God-fearing Gentiles (see Ez 6v21), but was certainly from the rest, perhaps here as a way of preparing for worship. Foreigners, did not share their history, their past sins, nor, by descent, God’s promises.
            As was their role, the Levites called the people to stand and praise God, stressing he is everlasting. In what they then say, they probably had his sovereignty over history in mind. Coming in this penultimate history book of the Old Testament, their prayer is a wonderful summary of all we’ve read, affirming God’s name (ie. his person with respect to his acts and reputation) is to be “blessed” (ie. praised in a way that brings God himself joy) for all he has done.
First, he is praised for creating all things and sustaining all life; then for his commitment to doing right, seen in his faithfulness to his particular covenant with Abram - because Abram’s heart was “faithful.” This is no doubt mentioned as an encouragement to the people to the same. Third, God is praised for his compassion to Abraham’s descendents and how this moved him to redeem and lead them from Egypt by mighty signs and wonders, so gaining glory for himself. He is also praised for personally coming from heaven to earth to give them his law, provide them with food and water, and urge them to take the land he had promised. Understanding these things through Christ, we too are called to praise him for his creation, faithfulness, compassion, salvation, word and provision.
To this we must add patience. These great acts and what they reveal of God’s character make what then occurred all the more tragic. The people refused to listen to his law or remember his acts, even making the golden calf. Yet God did not abandon them. He forgave them, continuing to lead, instruct and provide for them in the desert for forty years, before establishing them as a great nation in the bountiful land he had promised. Again and again they rebelled and killed his prophets, causing him to hand them over to oppressors. Yet again and again, he then showed compassion when they cried to him, sending deliverers, and warning them through his prophets to return.
This divine patience continued for “many years” with God mercifully never abandoning or putting an end to his people. And it is in the light of this, that the Levites acknowledged the justice of the two exiles, whilst asking God on the basis of his covenant love not to consider the people’s current hardship a mere trifle. 9v36-37 are then important. They acknowledge that despite the rebuilt temple and city, the people are still to some degree in exile. They are still slaves, with the bounty of the land going to their overlords. In short, God’s promises to David, developed by the prophets, have not yet fully come to pass. And so, joining their leaders, Levites and priests, all who could understand committed themselves with a curse and oath to a “binding agreement” or reaffirmation of the covenant, recognising that the obedience it called them to was necessary for things to be brought to completion (10v29, Deut 28-30).
So often Christians assume the Old Testament stresses God’s judgement and the New Testament his grace. But the emphasis throughout is on his patience, mercy, and absolute refusal to totally abandon his people. It is this that moves God eventually to send his Son to achieve a righteous standing to be given his people as a gift, make full atonement for their sin, and renew their hearts - all so that his kingdom could finally endure without judgement.
The parties to the agreement are noted to their honour, but also accountability. In particular, they promise not to give their children to intermarry with the nations, keep the Sabbath as the key sign of the covenant, and provide their tithes for the work at the temple (10v32-39), so not neglecting “the house of our God.” The responsibility of the Levites and priests to act in this according to the law is especially stressed.

Praying it home:
Praise God for his qualities as highlighted in this reading. Pray that you and those you know would not turn from him as Israel repeatedly did.

Thinking further:
None today.
                                                          
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(172) June 21: Nehemiah 11-13 & Acts 4:23-37

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider what the final chapter is teaching us about God’s people.

To ponder:
We learn the reason for registering the people (7v4-73) was to ensure Jerusalem was populated (11v1-2). The leaders set an example by living there, and the remaining inhabitants were decided by lot as a means of God’s determination. Such upheaval is the equivalent of someone moving in order to serve or plant a church.
            The list of those who lived in Jerusalem has a military feel (11v6, 8, 14), suggesting security was still a need. Amongst the leaders were those governing parts of the city, those working at the temple, and those leading music. The references to “the king” (11v23-24) probably refer to the king of Persia. The record of those settling both in Jerusalem and in the villages, and over an area larger than Judea, highlights that the land was resettled with an ambitious desire to regain the entire inheritance given in the days of Joshua.
            The list of priests and Levites includes those from the days of Darius (Ez 5-6) and the high priest Jeshua, and so those from both returns. The sources of the names are no doubt noted to emphasize the accuracy of the records, which was necessary if their descendents were to be deemed fit to serve at the temple. The concern that only those of the priesthood of all believers serve in the church is a commendable one.
            By recounting the dedication of the newly rebuilt walls of the city, the closing section of the book returns us to its great theme. It seems this took place after Nehemiah had returned from a trip back to Babylon, and so over twelve years after he first arrived (12v27, 44, 13v1, 4, 6-7). The Levites were called together to conduct this event, and Nehemiah arranged a great procession along the wall, comprising Judah’s leaders, two large choirs, musicians, and Nehemiah himself. It culminated in the temple with many sacrifices and much joy (12v31-43).
            It was then that people were put in charge of the tithes the law required for the priests and Levites. It is noted that they fulfilled their responsibilities to purify the people (12v30, 45, see Lev 11-15) and served with others as in the days of David and Solomon. This stresses the continuity of practice, and makes this a high point for the Jews. Indeed, when “the book of Moses was read” and it was realised Ammonites and Moabites should not be included in the worshipping community, the people seemed to go as far as excluding all foreigners from it.
However, despite such zeal there were ample signs the kingdom of righteousness was still distant. At some earlier point, while Nehemiah was away, a priest had actually given a chamber in the temple to Tobiah, an Ammonite. On returning, Nehemiah had to evict him and purify the rooms. He also learned that the very three things the people had covenanted with God to do (10v30-39), had been neglected: First, portions hadn’t been given the Levites, forcing them to neglect the work of the temple and return to their fields in order to eat. Second, the people were working and engaging in commerce on the Sabbath. Third, they had intermarried with the surrounding peoples so that the next generation couldn’t even speak the language of Judah, threatening the passing on of the faith and their distinctive witness to the nations. In each case Nehemiah took action. He put trustworthy men in charge of the provisions for the Levites, praying God would remember that. He warned and rebuked those desecrating the Sabbath, reminding them this previously led to the exile and that they were “stirring up more wrath.” He then shut and posted guards on the gates, threatening any who came to trade, again praying God would remember his act and show him mercy. Finally, he rebuked and even beat those who married foreigners, making them take an oath not to have their children do the same, and reminding them of how this led Solomon himself into sin. Nehemiah also drove off the High Priest’s grandson for marrying a foreigner (against Lev 21v14, because he could become High Priest). Here he prayed God would remember the sins of these priests, but finishes again asking God to remember and favour him for purifying, organising and providing for the priests and Levites.
The book therefore ends making clear that the people are the same as they have ever been, ready to repeat the very sins that led to the division of the kingdom after Solomon and its eventual exile. Rulers like Nehemiah might be able to ensure obedience for a time, but what was really needed were new hearts that would consistently obey and an everlasting king who would be forever present. For this, the people had to would wait 400 years.

Praying it home:
Praise God for renewing our hearts into obedience. Pray for him to raise up leaders like Nehemiah to reform his church.

Thinking further:
None today.
                                                          

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