 
### THE HAND OF OUR GOD WAS ON US

### A Guide for the Interpretation of Ezra-Nehemiah

### Volume Two

By William H. Lawson

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Title and Cover

The title is based on Ezra's assertion of God's protection and help on the journey from Persia to Judah and Jerusalem in Ezra 8:31, "The hand of our God was on us and he protected us from enemies and bandits along the way." Similar expressions of God's protection and help are found in both Ezra and Nehemiah: "The hand of the LORD his God was on him" (Ezra 7:6), "the gracious hand of his God was on him" (Ezra 7:9), "the hand of the LORD my God was on me" (Ezra 7:28), "the gracious hand of our God was on us" (Ezra 8:18), "the gracious hand of our God is on everyone who seeks him" (Ezra 8:22), "the gracious hand of my God was on me" (Nehemiah 2:8), and "the gracious hand of my God was upon me" (Nehemiah 2:18). The cover depicts the hand of God reaching down from heaven to protect and help his people.

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Copyright 2002 William H. Lawson

Revised 2019

Smashwords Edition

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Dedicated to my students and colleagues in Asia.

May the hand of the LORD your God be upon you.

### TABLE OF CONTENTS

CHAPTER ONE: GIVE YOUR SERVANT SUCCESS TODAY (Nehemiah 1:1-2:10)

CHAPTER TWO: LET US REBUILD THE WALL OF JERUSALEM (Nehemiah 2:11-3:32)

CHAPTER THREE: SO WE CONTINUED TO BUILD THE WALL (Nehemiah 4:1-23)

CHAPTER FOUR: SHOULDN'T YOU WALK IN THE FEAR OF OUR GOD

(Nehemiah 5:1-19)

CHAPTER FIVE: SO THE WALL WAS COMPLETED (Nehemiah 6:1-7:3)

CHAPTER SIX: THE EARS OF ALL THE PEOPLE WERE UNTO THE BOOK OF

THE LAW (Nehemiah 7:73b-8:18)

CHAPTER SEVEN: THE SEED OF ISRAEL SEPARATED THEMSELVES

(Nehemiah 9:1-38)

CHAPTER EIGHT: THEY ENTERED INTO A CURSE AND AN OATH

(Nehemiah 10:1-39)

CHAPTER NINE: AT THE DEDICATION OF THE WALL OF JERUSALEM

(Nehemiah 12:27:13:3)

CHAPTER TEN: REMEMBER ME FOR THIS, O MY GOD (Nehemiah 13:4-31)

SELECTED BIBLIOGRAPHY

ABOUT THE AUTHOR

### PREFACE

Christians and even ministers often struggle to hear God speak through the Bible. The problem in part is that sound principles and methods for interpreting the Bible are not known or practiced. Instead, everyone does what is right in his or her own eyes.

In Ears to Hear: A Guide for the Interpretation of the Bible I provide principles, methods, and procedures for Christians and ministers as they seek to hear God speak through the Bible and communicate the message of the Bible to those who need a word from God. This guide supplements Ears to Hear by illustrating the principles, methods, and procedures introduced in that guide through practicing them on Ezra and Nehemiah. Other volumes are also available that illustrate these principles, methods, and procedures on other biblical books including Obedient unto Death: A Guide for the Interpretation of Paul's Epistle to the Philippians and The Lion Roars: A Guide for the Interpretation of the Book of Amos.

The first volume contains my introductory study of Ezra-Nehemiah and interpretations of the individual passages in Ezra. This second volume contains my interpretations of the individual passages in Nehemiah.

It is my earnest desire that you would not only benefit from my study of Ezra and Nehemiah but that you would also use the methodologies illustrated within this book in your interpretation of the Bible.

William H. Lawson

### CHAPTER ONE

### GIVE YOUR SERVANT SUCCESS TODAY

### God Answers Nehemiah's Prayer and Enables Him to Return

### Nehemiah 1:1-2:10

This passage is closely related and difficult to separate from its immediate context (See Literary Context and Role). Nonetheless, this passage can be distinguished from its context in that it focuses on God answering Nehemiah's prayer so that he can return to Jerusalem, whereas the subsequent passages deal with overcoming opposition to the rebuilding of Jerusalem's wall. However, the division is somewhat arbitrary. Though the passage as defined is rather long, the story does not reach its climax until Nehemiah's prayer is answered in chapter 2 (See Strategy and Structure).

Study of the Passage

Text and Translation

1:1The words of Nehemiah son of Hacaliah: It was in the month of Kislev in the twentieth year while I was in the citadel of Susa, 2that Hanani, one of my brothers, came from Judah with some other men, and I questioned them about the Jews, the escapees who survived the exile, and also about Jerusalem. 3They said to me, "The remnant that survives from the exile and is back in the province is in great distress and shame because the wall of Jerusalem is broken down and its gates have been burned with fire." 4When I heard these things, I sat down and wept and mourned for days and was continually fasting and praying before the God of Heaven.

5Then I said: "I beseech you, O LORD, God of Heaven, the great and awesome God, who keeps his covenant of steadfast love with those who love him and obey his commands, 6please let your ear be attentive and your eyes open to hear the prayer of your servant which I am praying before you today, day and night, for the people of Israel, your servants, and confessing the sins the sons of Israel that we have sinned against you. Also, I and my father's house have sinned. 7We have acted very wickedly toward you and have not obeyed the commands, decrees, and laws you commanded your servant Moses. 8Please remember the word you commanded your servant Moses, saying, 'If you are unfaithful, **I** will scatter you among the nations, 9but if you return to me and keep my commands and do them, then even if your banished ones are at the end of the heavens, I will gather them and bring them back to the place that I have chosen for my name to dwell.' 10They are your servants and your people, whom you redeemed by your great strength and your mighty hand. 11I beseech you, O Lord, please let your ear be attentive to the prayer of your servant and to the prayer of your servants who delight in fearing your name. Please bring success to your servant and give him compassion before this man." I was cupbearer to the king.

2:1In the month of Nisan in the twentieth year of King Artaxerxes, when wine was brought for him, I took the wine and gave it to the king. I had not been distressed in his presence before; 2so the king asked me, "Why is your face so distressed since **you** are not ill? This can be nothing but distress of heart." I was very much afraid, 3but I said to the king, "May the king live forever! Why should my face not be distressed when the city of my fathers' tombs is desolate and its gates have been consumed by fire?" 4The king said to me, "What is this you are seeking?" So I prayed to the God of Heaven 5and I answered the king, "If it pleases the king and if your servant has found favor in his sight, that you send me to Judah to the city of my fathers' tombs so that I can rebuild it." 6Then the king, with the queen sitting beside him, asked me, "How long will your journey be, and when will you come back?" So it pleased the king to send me and I gave him a time. 7I also said to him, "If it pleases the king, let letters be given to me for the governors of Trans-Euphrates that they will let me pass through until I come to Judah, 8and a letter to Asaph, keeper of the king's forest, that he will give me timber to make beams for the gates of the fortress by the temple and for the wall of the city and for the residence I will occupy." And because the gracious hand of my God was upon me, the king gave me my requests. 9So I went to the governors of Trans-Euphrates and gave them the king's letters. The king had also sent army officers and cavalry with me. 10When Sanballat the Horonite and Tobiah the Ammonite official heard about this, it was very greatly distressing to them that someone had come to seek the welfare of the sons of Israel."

Situation and Purpose

The passage describes a setting in which the returned exiles have encountered difficulty as they sought to reestablish themselves in Judah and Jerusalem. As Hanani and some other men reported to Nehemiah, "The survivors who survive from the exile and are back in the province are in great distress and shame because the wall of Jerusalem is broken down and its gates have been burned with fire" (1:3). Evidently there were still strong feelings of antagonism between the Israelites and other peoples in the land. The broader context reveals that the returned exiles had experienced opposition from the neighboring peoples almost from the moment they arrived in Judah and Jerusalem. The book of Ezra describes how they sought to discourage the people from building the temple through intimidation and hiring counselors to frustrate their plans (Ezra 4:4-5). In fact, this opposition continued into the reigns of Xerxes and Artaxerxes, the man on the throne as the book of Nehemiah begins (Ezra 4:6-23). This setting reflects a general situation in the life of the readers in which they were experiencing opposition and difficulty. Indeed, the people of Israel continued to be subject to stronger nations and suffered under their harsh rule. The purpose of the passage was to encourage them to mourn, fast, and pray, confessing their sin and seeking God's help.

Literary Context and Role

The books of Ezra and Nehemiah generally follow a chronological structure. This passage begins the book of Nehemiah. However, Ezra-Nehemiah is actually a continuous chronological account. This passage is the fifth major chronological division in the account and describes the return of Nehemiah. Nonetheless, this passage is very closely related to the subsequent division (3:1-7:3), which describes the rebuilding of the walls of Jerusalem since this passage indicates clearly that the primary concern of Nehemiah as he considered returning to Jerusalem was the state of Jerusalem's wall. Therefore, the passages in that division should be considered when interpreting this passage. In addition, this account of the return of Nehemiah is somewhat similar in form to the accounts of the initial return in Ezra 1:1-2:70 and the return under Ezra in Ezra 7:1-8:36.

Form and Function

The passage can be generally classified as historical narrative. However, the narrative is dominated by Nehemiah's "prayer." The key elements of historical narrative are setting, characters, and plot. Through identifying with the characters in their setting the readers are enabled to enter into the experience of God's people in history and learn from their experience as the plot develops. The setting of this story moves from the Citadel in Susa to the palace of the king. However, the focus of interest is Judah and Jerusalem, where the returned exiles are struggling to survive. As the readers enter into the story, they would readily identify with the struggle of the returned exiles, equating it with their own struggle. The significant characters in this story are Nehemiah, Hanani and other men from Judah, and King Artaxerxes. Hanani and the other men from Judah serve to identify the problem. Nehemiah models the appropriate response to difficulty. King Artaxerxes serves to demonstrate the sovereignty of God, who uses him to enable Nehemiah to return to Jerusalem. As the plot develops, the readers are confronted with the positive example of the Nehemiah that is vindicated by God's use of Artaxerxes to answer Nehemiah's prayers (See Strategy and Structure).

Strategy and Structure

The passage has a chronological structure. First, Nehemiah describes his response to bad news from Judah 1:1-4, modeling the appropriate response to difficulty and encouraging the readers to weep, mourn, fast, and pray like Nehemiah. Second, Nehemiah relates the specific content of his prayer in 1:5-11, further modeling the appropriate response to difficulty and encouraging the readers to urgently seek God, confess their sin, and appeal to him for help. Finally, Nehemiah describes how he was able to return to Jerusalem under the sponsorship of the king in 2:1-10 and thereby validates his response to difficulty.

I. Nehemiah's Response to Bad News from Judah (1:1-4)

A. Nehemiah Receives a Report of Great Distress and Shame among the Remnant in Judah (1-3)

B. Nehemiah Responds to the Report with Weeping, Mourning, Fasting, and Prayer (4)

II. The Content of Nehemiah's Prayer (1:5-11)

A. Nehemiah Addresses His Prayer to the LORD (5)

B. Nehemiah Pleads for God's Attention and Confesses Their Sin (6-7)

C. Nehemiah Pleads with God to Remember His Promise and People (8-10)

D. Nehemiah Pleads for God's Attention and Success and Compassion before the King (11)

III. The LORD Answers Nehemiah's Prayer (2:1-10)

A. The King Asks Nehemiah about His Distress and He Explains (1-3)

B. The King Asks Nehemiah What He Wants and Grants All His Requests (4-8)

1. The king asks Nehemiah what he wants and he explains (4-5)

2. The king asks Nehemiah about the duration of the trip and grants him permission to go (6)

3. Nehemiah asks for letters of authority and the king grants his request (7-8)

C. Nehemiah Presents the Letters to the Governors of Trans-Euphrates (9-10)

Message or Messages

God's people should respond to opposition and difficulty by weeping, mourning, fasting, and praying like Nehemiah because of their sin and its consequences. God's people should respond to opposition and difficulty by urgently and persistently praying for grace and help like Nehemiah because he is the great and awesome LORD God of Heaven, he is faithful to keep his covenant of steadfast love, he promised to gather and bring them to the place he had chosen for his dwelling if they returned to him, and they are his servants and the people he redeemed by his great strength and mighty hand. God's people should respond to opposition and difficulty by urgently praying for grace and help like Nehemiah because the gracious hand of his God was on him and the king allowed him to go to Jerusalem and gave him letters of authority for the governors of Trans-Euphrates and the keeper of the king's forest.

Analysis of the Details

Nehemiah's Response after Receiving Bad

News from Judah

Nehemiah's response after receiving bad news from Judah is described in 1:1-4. He receives a report of great distress and shame in Judah and responds with weeping, mourning, fasting, and praying. Through his response he models the appropriate response to difficulties for the readers.

**Nehemiah receives a report of great distress and shame among the remnant in Judah**. Nehemiah relates that he received a report of great distress and shame among the remnant in Judah in verses 1-3, "The words of Nehemiah son of Hacaliah: It was in the month of Kislev in the twentieth year while I was in the citadel of Susa, that Hanani, one of my brothers, came from Judah with some other men, and I questioned them about the Jew, the escapees who survived the exile, and also about Jerusalem. They said to me, 'The remnant that survives from the exile and is back in the province is in great distress and shame because the wall of Jerusalem is broken down and its gates have been burned with fire.'" Presumably Nehemiah received this report in the twentieth year of king Artaxerxes. As Breneman observes, "The citadel of Susa was the winter residence of the Persian kings (Breneman, 169). The noun and verb translated "The remnant that survives" both come from the same root and could be translated "The remnant that remains." This word is an important theological word that is used in the prophets to identify those whom God preserved so that he could fulfill his promises to Israel through them. The extent of the distress and shame of the remnant is stressed with the intensifying adjective "great." Though the simple rather than inferential conjunction is used in the Hebrew text, the context suggests that the remnant was distressed and ashamed because the wall of Jerusalem was broken down and its gates had been burned with fire. Certainly, Nehemiah subsequently seeks to ease the distress and shame of the remnant by rebuilding the wall and repairing the gates. Their great distress and shame is understandable. Without a wall and secure gates they were defenseless and the broken wall and burned gates were a constant reminder of their defeat at the hands of Nebuchadnezzar. Kidner maintains that Hanani's report "would be badly misunderstood if we just took it to speak of the ruins left by Nebuchadnezzar." Instead, he asserts that Nehemiah was well aware of that destruction (He refers to it as "ancient history") and that the report refers to the forced cessation of rebuilding Jerusalem by order of King Artaxerxes as narrated in Ezra 4:7-23 (Kidner, 78).

**Nehemiah responds to the report with weeping, mourning, fasting, and prayer**. Nehemiah describes his response to the report in verse 4, "When I heard these things, I sat down and wept and mourned for days and was continually fasting and praying before the God of Heaven." Nehemiah wept and mourned because of his own distress over the situation in Judah among the remnant. In addition, his subsequent prayer suggests that he also wept and mourned for the sin of the exiles that has resulted in this distressing situation. He uses the verb of being with the participles to emphasize his persistent "fasting and praying." Nehemiah's persistent fasting and praying may also be indicated in the broader context by the date when he began (Kislev) and the date he approached the king (Nisan, see 2:1), a period of four months (Kidner, 80). Through his response to the bad news from Judah, Nehemiah serves as an example for the readers of the appropriate response to difficulty. Therefore, God's people should respond to opposition and difficulty by weeping, mourning, fasting and praying like Nehemiah because of their sin and its consequences.

The Content of Nehemiah's Prayer

Nehemiah relates the specific content of his prayer in 1:5-11. He addresses his prayer to the LORD, pleads for God's attention and confesses their sins, pleads with God to remember his promise and people, and pleads for God's attention and success and compassion before the king. Through his prayer Nehemiah serves as an example of the appropriate response to difficulty for the readers.

**Nehemiah addresses his prayer to the LORD**. Nehemiah addresses God in verse 5, "Then I said: 'I beseech you O LORD, God of Heaven, the great and awesome God, who keeps his covenant of steadfast love with those who love him and obey his commands.'" The urgency of his appeal is intensified by his use of an interjection (Translated "I beseech you"). He addresses God as the "God of Heaven," a title that emphasizes his universal sovereignty. He addresses God as "the great and awesome God." The word translated "awesome" is a strong word that could be translated "terrifying" and along with "great" further emphasizes the universal sovereignty of God. He addresses God as the one "who keeps his covenant of steadfast love." The word translated "steadfast love" is a significant theological word that emphasizes God's faithfulness to the covenant. These titles of address provide encouragement to the readers to pray to God in times of difficulty like Nehemiah. They can pray to him because he is the awesome majestic God who is faithful to his covenant with them. However, he concludes, "with those who love him and obey his commands." These words serve as an indirect warning to the readers of their need to love God and obey his commands and lead into the next part of Nehemiah's prayer where he confesses their sin and thereby encourages them to do the same.

**Nehemiah pleads for God's attention and confesses their sins**. Nehemiah pleads for God's attention and confesses their sins in verses 6-7, "please let your ear be attentive and your eyes open to hear the prayer of your servant which I am praying before you today, day and night, for the people of Israel, your servants, and confessing the sins the sons of Israel that we have sinned against you. Also, I and my fathers' house have sinned. We have acted very wickedly toward you and have not obeyed the commands, decrees and laws you commanded your servant Moses." The urgency of his appeal is again intensified, this time by his use of the particle of entreaty (Translated "please"). In addition, his pleading for God to be attentive further intensifies the urgency of his appeal. As in verse 4, he again emphasizes his persistent prayer, this time by the phrase "day and night." His prayer at this point is a confession. He not only confesses "the sins of the sons of Israel," but also the sins that "I and my father's house have sinned." He stresses the extent of their wickedness by using an infinitive with a verb from the same root for emphasis (Translated "We have acted very wickedly" but literally "being wicked we have been wicked"). Through his plea for God's attention and confession of their sin Ezra serves as an example for the readers of how they should pray when they encounter difficulty. They should urgently confess their sins.

**Nehemiah pleads with God to remember his promise to be gracious and the people he redeemed**. Nehemiah pleads with God to remember his promise and the people he redeemed in verses 8-10. He pleads with God to remember his promise to graciously restore his people in verses 8-9, "Please remember the word you commanded your servant Moses, saying, 'If you are unfaithful, **I** will scatter you among the nations, but if you return to me and keep my commands and do them, then even if your banished ones are at the end of the heavens, I will gather them and bring them back to the place that I have chosen for my name to dwell.'" The urgency of his appeal is intensified again by the use of the particle of entreaty (Translated "Please"). This quotation is not actually from any Mosaic text, but is an adaptation of passages such as Leviticus 26:33 and Deuteronomy 30:4-5, putting the words in the mouth of God. These words contain a warning and an assurance. In fact, the warning is intensified by doubling the subject pronouns (Literally "If you, you are unfaithful, I, I will scatter you" and indicated in translation with bold print "If you are unfaithful, **I** will scatter you"). The people of Israel had personally experienced God scattering them. However, Nehemiah's focus seems to be on the words of assurance and he may even include the warning to emphasize the extent of the assurance. Indeed, he emphasizes that God's judgment can be nullified if they return to him and obey his commands no matter how far he has sent them, "even if your banished ones are at the ends of the heavens, I will gather them and bring them back." The NIV has "to the farthest horizons." As Blenkinsopp explains, "The far end of the heavens signifies the point where the earth and sky merge, that is, the furthest horizon" (Blenkinsopp, 209). Nehemiah's point is that no matter how severe God's judgment and how far they have been dispersed, God is gracious and will restore and bring them back.

Nehemiah bases his appeal to God on their identity as his servants and the people he has redeemed in verse 10, "They are your servants and your people, whom you redeemed by your great strength and your mighty hand." This verse is almost identical to Deuteronomy 9:29 and may be a direct allusion (Breneman, 173). Israel had a unique relationship with God. Certainly this is an historical allusion to God's deliverance of the people of Israel from Egypt by the ten plagues. He bought them out of slavery through the plagues, especially the plague of the firstborn, the tenth and climactic plague. Through his plea for God to remember his promise and people, Nehemiah provides the readers with the basis for their own appeals to God for forgiveness and help. They can appeal to God for grace and help because he has promised to restore them and they are his servants and the people he has redeemed.

**Nehemiah pleads for God's attention and success and compassion before the king**. Nehemiah pleads for God's attention and success and compassion before the king in verse 11. He pleads for God's attention in the first part of the verse, "I beseech you, O Lord, please let your ear be attentive to the prayer of your servant and to the prayer of your servants who delight in fearing your name." The urgency of his appeal is intensified again, this time by both an interjection (Translated "I beseech you") and the particle of entreaty (Translated "please"). In addition, his pleading for God to be attentive further intensifies the urgency of his appeal. He bases his appeal and the appeals of other Israelites on being servants of God who delight in fearing God's name. In this way he encourages his readers to fear and submit to God as the basis for their appeals.

He pleads for success and compassion before the king in the second part of the verse, "'Please bring success to your servant and give him compassion before this man.' I was cupbearer to the king." The particle of entreaty further intensifies the urgency of his appeal (Translated "Please"). The word translated "compassion" is plural in form, probably to intensify its meaning, and could be translated "great compassion." Through his plea for God's attention and help Ezra serves as an example for the readers of how they should pray when they encounter difficulty. They should urgently seek God's help. Therefore, God's people should respond to opposition and difficulty by urgently praying for grace and help like Nehemiah because he is the great and awesome LORD God of Heaven, he is faithful to his covenant of steadfast love, he promised to gather and bring them back if they returned to him, and they are his servants and the people he redeemed by his great strength and mighty hand.

The LORD Answers Nehemiah's Prayer

The LORD answers Nehemiah's prayer in 2:1-8. The king asks Nehemiah about his distress and grants all Nehemiah's requests so that Nehemiah is able to go to Jerusalem and begin work on the restoration of Jerusalem's wall and gates.

**The king asks Nehemiah about his distress and he boldly explains**. Nehemiah could not just ask the king to let him go to Jerusalem and sponsor his plan to rebuild Jerusalem's wall and gates, especially since Artaxerxes has previously opposed the restoration of Jerusalem. God would need to work a miracle before Nehemiah could even breech the subject to the king. This miracle is related in verses 1-3 where the king himself asks Nehemiah about his distress and he is able to explain. Nehemiah reports that the king asked him about his distress in verses 1-2, "In the month of Nisan in the twentieth year of King Artaxerxes, when wine was brought for him, I took the wine and gave it to the king. I had not been distressed in his presence before; so the king asked me, 'Why is your face so distressed since **you** are not ill? This can be nothing but distress of heart.'" The king noticed the difference in Nehemiah's demeanor. He emphasizes the extent of Ezra's distress by using the plural form of the word (Translated "so distressed"). He also discerns that Nehemiah's distress was "distress of heart" since Nehemiah is in good health. Nehemiah's good health is emphasized by doubling the subject pronoun (Literally "since you, you are not ill" and indicated in translation with bold print " **you** are not ill"). Though God is not mentioned, he is clearly at work answering Nehemiah's prayer to give him success and compassion before the king (1:11). Through this miracle the readers are encouraged to pray for God's help.

Nehemiah relates that he boldly explained to the king why he was distressed in verse 3, "I was very much afraid, but I said to the king, 'May the king live forever! Why should my face not be distressed when the city of my fathers' tombs is desolate and its gates have been consumed by fire?'" Nehemiah reveals that he was afraid to answer the king. He emphasizes the extent of his fear with an infinitive (Literally "to make much") and an intensifying adverb (Translated "I was very much afraid"). He feared that the king would punish him for allowing his personal life to affect his service. In addition, he feared seeking permission to rebuild the wall and gates of Jerusalem when the king has vehemently opposed the restoration of Jerusalem (Ezra 4:21). Nonetheless, despite his fear, Nehemiah boldly explains the reason for his distress using a rhetorical question, "Why should my face not be distressed when the city of my fathers' tombs is desolate and its gates have been consumed by fire?'" This rhetorical question is of the type that has no satisfactory answer and is equivalent to the exclamation, "There is no reason why I should not be distressed!" or more positively "I have every reason to be distressed!" Through his bold reply to the king Nehemiah is an example of courageous faith for the readers.

**The king asks what Nehemiah wants and grants all his requests**. Nehemiah reports that the king asked him what he wanted and granted all his requests in verses 4-8. The king asks Nehemiah what he wants and he explains that he wants to go to Jerusalem and rebuild it in verses 4-5, "The king said to me, 'What is this you are seeking?' So I prayed to the God of Heaven and I answered the king, 'If it pleases the king and if your servant has found favor in his sight, that you send me to Judah to the city of my fathers' tombs so that I can rebuild it.'" Then the king asks Nehemiah about the duration of the trip and grants him permission to go in verse 6, "Then the king, with the queen sitting beside him, asked me, 'How long will your journey be, and when will you come back?' So it pleased the king to send me and I gave him a time." So miraculously the king grants him permission to go to Jerusalem and tacit approval of his plan to rebuild the city. But what is more Nehemiah asks for letters of authority and the king grants his requests in verses 7-8, "I also said to him, 'If it pleases the king, let letters be given to me for the governors of Trans-Euphrates that they will let me pass through until I come to Judah, and a letter to Asaph, keeper of the king's forest, that he will give me timber to make beams for the gates of the fortress by the temple and for the wall of the city and for the residence I will occupy.' And because the gracious hand of my God was upon me, the king gave me my requests." In the final line of verse 8 Nehemiah explains why the king granted his requests, "because the gracious hand of my God was upon me." Ultimately God is the one who worked through the king to enable him to go to Jerusalem and rebuild the wall and gates. Through Nehemiah's testimony of God's gracious intervention the readers are encouraged to trust God and ask him for help.

**Nehemiah presents the king's letters to the governors of Trans-Euphrates**. Nehemiah reports that he presented the king's letters to the governors of Trans-Euphrates in verses 9-10, "So I went to the governors of Trans-Euphrates and gave them the king's letters. The king had also sent army officers and cavalry with me. When Sanballat the Horonite and Tobiah the Ammonite official heard, it was very greatly distressing to them that someone had come to seek the welfare of the sons of Israel." The distress of Sanballat and Tobiah is emphasized in the Hebrew text by the use of a verb and object from the same root along with an intensifying adjective (Literally "it was distressing to them a great distress" and translated "it was very greatly distressing to them." Ironically, those who were causing the returned exiles great distress at the beginning of the passage, are the ones in great distress at the end of the passage. They certainly would have prevented Nehemiah from returning if they could. However, they could not because Nehemiah had a letter granting him safe conduct. In addition, the king also sent an armed contingent to protect Nehemiah. Through God's use of the king to answer Nehemiah's prayers, he demonstrates his sovereignty and faithfulness to the readers and encourages them to pray like Nehemiah. Therefore, God's people should respond to opposition and difficulty by urgently praying for grace and help like Nehemiah because the gracious hand of his God was on him and the king allowed him to go and rebuild Jerusalem and gave him letters of authority for the governors of Trans-Euphrates and the keeper of the king's forest.

Application of the Message

Christians often experience opposition and difficulty as they seek to follow the LORD and do his will. Similarly, the returned exiles have encountered opposition and difficulty as they sought to reestablish themselves in Judah and Jerusalem. This similarity in situations provides a strong basis for applying the message of this passage to the modern context. There are some contextualized elements in the passage to require that the message of the passage be limited or adjusted when applied to the modern situation. Certainly God does not intend for Christians to return to Palestine and rebuild the wall and gates. Nonetheless, God does challenge Christians to follow him and do his will even though they encounter opposition and difficulty. I have generalized the statements of the message below so that they apply broadly to a situation of opposition and difficulty. I have also simplified these statements by removing specific references to the people and events of the passage. Christians should respond to opposition and difficulty by weeping, mourning, fasting, and praying. Christians should respond to opposition and difficulty by urgently and persistently praying to God for grace and help because he is the great and awesome LORD God of Heaven, he is faithful to his covenant of steadfast love, he promised to restore them if they return to him, and they are his servants and the people whom he redeemed by his great strength. Christian should respond to difficulty by urgently praying for grace and help because the gracious hand of their God will be on them and he will answer their prayers.

Communication of the Message

**Title** : GIVE YOUR SERVANT SUCCESS TODAY!

**Objective** : The objective of this message is to exhort and encourage Christians to urgently seek the LORD, confess their sins, and appeal to him for help when they encounter difficulty.

**Proposition:** Christians should respond to opposition and difficulty by urgently and persistently praying for God's grace and help because the LORD is the great and awesome God of Heaven, he is faithful to keep his covenant of steadfast love, he promised to graciously restore them, they are his servants and the people he redeemed by his mighty hand, and his gracious hand will be on them and he will help them.
Introduction

Christians often experience opposition and difficulty as they seek to follow the LORD and do his will. Similarly, the returned exiles encountered opposition and difficulty as they sought to reestablish themselves in Judah and Jerusalem. As Hanani and some other men reported to Nehemiah, "The survivors who survive from the exile and are back in the province are in great distress and shame because the wall of Jerusalem is broken down and its gates have been burned with fire" (1:3). Through Nehemiah's response to opposition and difficulty we can learn how to respond to opposition and difficulty as well. _Read Nehemiah 1:1-2:10_.

I. Christians should respond to opposition and difficulty by urgently and persistently praying for God's grace and help.

A. The urgency and persistence of Nehemiah's prayer is revealed in his description of his immediate response to the report of the situation in Judah, "I sat down and wept and mourned for days and was continually fasting and praying" (4).

B. The urgency and persistence of Nehemiah's prayer is also revealed in the language of his prayer, "I beseech you, O LORD . . . please let your ear be attentive and your eyes open to hear the prayer of your servant which I am praying before you today, day and night, for the people of Israel . . . I beseech you, O Lord, please let your ear be attentive to the prayer of your servant and to the prayer of your servants who delight in fearing your name. Please bring success to your servant" (5-6, 11).

C. Nehemiah prayed for grace, "We have acted very wickedly toward you and have not obeyed the commands, decrees, and laws you commanded your servant Moses. Please remember the word you commanded your servant Moses, saying, 'If you are unfaithful, I will scatter you among the nations, but if you return to me and keep my commands and do them, then even if your banished ones are at the end of the heavens, I will gather them and bring them back to the place that I have chosen for my Name to dwell" (7-9).

D. Nehemiah prayed for help, "Please bring success to your servant and give him compassion before this man" (11)

E. _Illustration of Urgent and Persistent Prayer_

F. Application--We should respond to opposition and difficulty by urgently and persistently praying for God's grace and help.

II. Christians should respond to opposition and difficulty by urgently and persistently praying for God's grace and help because the LORD is the great and awesome God of Heaven.

A. Nehemiah bases his hope that God would answer his prayer on his identity as "the LORD, God of Heaven, the great and awesome God" (5). He addresses God as the "God of Heaven," a title that emphasizes his universal sovereignty. He addresses God as "the great and awesome God." The word translated "awesome" is a strong word that could be translated "terrifying" and along with "great" further emphasizes the universal sovereignty of God. God can be relied upon to answer our prayers for grace and help because he is the great and awesome God of Heaven.

B. _Illustration of God's Awesome Power to Help_

C. Application--We should respond to opposition and difficulty by urgently and persistently praying for God's grace and help because the LORD is the great and awesome God of Heaven.

III. Christians should respond to opposition and difficulty by urgently and persistently praying for God's grace and help because the LORD is faithful to keep his covenant of steadfast love.

A. Nehemiah bases his hope that God would answer his prayer on his faithfulness to the covenant that he made with his people, "who keeps his covenant of steadfast love with those who love him and obey his commands" (5). A covenant is a binding contract. Though Israel often did not take its covenant obligations seriously, God has faithfully acted in accordance with his covenant with Israel despite their serious lapses. He describes the covenant as "his covenant of steadfast love." This is one of the most significant theological words in the Old Testament. Hesed is so encompassing in the Old Testament that it is difficult to translate and is much more than just fidelity to the covenant and also include love and mercy. God can be relied on to answer our prayers for grace and help because he is faithful to his covenant of steadfast love.

B. _Illustration of God's Faithfulness and Steadfast Love_

C. Application--We should respond to opposition and difficulty by urgently and persistently praying for God's grace and help because the LORD is faithful to keep his covenant of steadfast love.

IV. Christians should respond to opposition and difficulty by urgently and persistently praying for God's grace and help because the LORD has promised to graciously restore them.

A. Nehemiah bases his hope that the LORD would answer his prayer on God's faithfulness to his promise to be gracious to his people, "Please remember the word you commanded your servant Moses, saying, 'If you are unfaithful, I will scatter you among the nations, but if you return to me and keep my commands and do them, then even if your banished ones are at the end of the heavens, I will gather them and bring them back to the place that I have chosen for my Name to dwell'" (8-9) Nehemiah's focus seems to be on the words of assurance and he may even include the warning to emphasize the extent of the assurance. Indeed, he emphasizes that God's judgment can be nullified if they return to him no matter how far he has sent them. God can be relied upon to answer our prayers for grace and help because he has promised to graciously restore his people.

B. _Illustration of God's Gracious Restoration_

C. Application--We should respond to opposition and difficulty by urgently and persistently praying for grace and help because he has promised to graciously restore you.

V. Christians should respond to opposition and difficulty by urgently and persistently praying for God's grace and help because they are the LORD's servants and the people he redeemed by his mighty hand.

A. Nehemiah bases his hope that the LORD would answer his prayer on their identity as his servants and the people he has redeemed, "They are your servants and your people, whom you redeemed by your great strength and your mighty hand" (10). Israel had a unique relationship with God. Certainly this is an historical allusion to God's deliverance of the people of Israel from Egypt by the ten plagues. He bought them out of slavery through the plagues, especially the plague of the firstborn, the tenth and climactic plague. We also are his servants and the people he has redeemed through the death of his Son on the cross. God can be relied on to answer prayer because we are his servants and the people he has redeemed by his mighty hand.

B. _Illustration of God's Faithfulness to Help His Servants_

C. Application--We should respond to opposition and difficulty by urgently and persistently praying for God's grace and help because we are the LORD's servants and the people he redeemed by his mighty hand.

VI. Christians should respond to opposition and difficulty by urgently and persistently praying for God's grace and help because the gracious hand of their God will be on them and he will help them.

A. Nehemiah was in a real bind. Though he had access to the king as his cupbearer, he was in no position to ask the king for anything. Any attempt to present his plan to the king would be viewed as disrespectful and result in the king's wrath. Indeed, Nehemiah admits that he was "very much afraid."

B. Miraculously, the king himself broaches the subject by asking Nehemiah about the reason for his distress and then what he wanted and how long he would be gone, giving him tacit approval for his plan to rebuild the wall and gates of Jerusalem.

C. What is more, when Nehemiah asked the king for letters of authority the king issued the letters and became the sponsor of Nehemiah's mission and the letters compelled those who sought to thwart efforts to rebuild Jerusalem to finance it instead.

D. Nehemiah explains that the reason that the king granted all his requests was because "the gracious hand of my God was on me."

E. _Illustration of the Gracious Hand of God_

F. Application--We should respond to opposition and difficulty by urgently and persistently praying to God for grace and help because the gracious hand of your God will be on us and he will help us.

Conclusion

Christians often experience opposition and difficulty as they seek to follow the LORD and do his will. Similarly, the returned exiles encountered opposition and difficulty as they sought to reestablish themselves in Judah and Jerusalem. Through Nehemiah's response to opposition and difficulty we can learn how to respond to opposition and difficulty. We should respond to opposition and difficulty by urgently and persistently praying to God for grace and help. We should urgently and persistently pray for God's grace and help because he is the great and awesome LORD God of Heaven. We should urgently and persistently pray for God's grace and help because the LORD is faithful to keep covenant of steadfast love. We should urgently and persistently pray for God's grace and help because the LORD promised to be gracious and restore us. We should urgently and persistently pray for God's grace and help because we are the LORD's servants and the people he redeemed by his mighty hand. We should urgently and persistently pray for God's grace and help because the gracious hand of our God will be on us and he will help us.

### CHAPTER TWO

### LET US REBUILD THE WALL OF JERUSALEM

### The Beginning of the Rebuilding of Jerusalem's Wall

### Nehemiah 2:11-3:32

This passage is closely related and difficult to separate from its immediate context (See Literary Context and Role). Nonetheless, whereas this passage focuses on the work on the wall in the face of opposition, the preceding passage focused on God using the king to enable Nehemiah to return to Jerusalem and rebuild the wall (1:1-2:10). The subsequent passage also focuses on the work on the wall in the face of opposition. However, it takes up the rebuilding of the wall again from the point of the initial stages and retells the story (4:1-23). Though the passage is somewhat long, the passage as defined does not reach its resolution until the rebuilding of the wall is related in 3:1-32. However, the divisions are somewhat arbitrary.

Study of the Passage

Text and Translation

2:11I came to Jerusalem and was there three days. 12Then I rose up during the night, me and a few men with me. I had not told anyone what my God had put in my heart to do for Jerusalem. There were no mounts with me except the one on which I was riding. 13I went out by the Valley Gate at night to before the Well of the Jackals and the Dung Gate and I was examining the walls of Jerusalem, which had been broken down, and its gates, which had been consumed by fire. 14Then I moved on toward the Fountain Gate and the King's Pool, but there was no place for my mount to get through; 15so I kept going up the valley by night and continued examining the wall. Then I turned back and entered by the Valley Gate and returned. 16The officials did not know where I had gone or what I was doing, because as yet I had said nothing to the Jews or the priests or nobles or officials or anyone else who would be doing the work.

17Then I said to them, "You are seeing the trouble we are in: Jerusalem is in ruins and its gates have been burned with fire. Come, let us build the wall of Jerusalem and we will no longer be a disgrace." 18I also told them about the hand of my God that was upon me for good and the words that the king had said to me. They replied, "Let us rise up and start building." So they strengthened their hands for this good thing.

19But when Sanballat the Horonite, Tobiah the Ammonite official and Geshem the Arab heard about it, they mocked and insulted us. They asked, "What is this you are doing? Are you rebelling against the king?" 20So I answered and said to them, "The God of Heaven, **he** will bring us success and **we** his servants will rise up and start rebuilding, but for you there is no share, or right, or memory in Jerusalem."

3:1Then Eliashib the high priest and his fellow priests rose up and built the Sheep Gate. **They** consecrated it and set its doors in place. As far as the Tower of the Hundred they dedicated, even as far as the Tower of Hananel. 2At his hand the men of Jericho built. At his hand Zaccur son of Imri built. 3The son of Hassenaah built the Fish Gate. **They** laid its beams and set its doors and bolts and bars in place. 4At their hand Meremoth son of Uriah, the son of Hakkoz, repaired. At their hand Meshullam son of Berekiah, the son of Meshezabel, repaired. At their hand Zadok son of Baana also repaired. 5At their hand the Tekoaites repaired, but their nobles would not place their necks in the service of their lords. 6Joiada son of Paseah and Meshullam son of Besodeiah repaired the Jeshanah Gate. **They** laid its beams and put its doors and bolts and bars in place. 7At their hand Melatiah of Gibeon and Jadon of Meronoth repaired, men from Gibeon and Mizpah, places under the authority of the governor of Trans-Euphrates. 8At his hand Uzziel son of Harhaiah of the goldsmiths repaired. At his hand Hananiah, a son of the perfume-makers, repaired. They restored Jerusalem as far as the Broad Wall. 9At their hand Rephaiah son of Hur, ruler of a half-district of Jerusalem, repaired. 10At their hand Jedaiah son of Harumaph repaired opposite his house. At his hand Hattush son of Hashabneiah repaired. 11Malkijah son of Harim and Hasshub son of Pahath-Moab repaired another section and the Tower of the Ovens. 12At his hand Shallum son of Hallohesh, ruler of a half-district of Jerusalem, repaired, he and his daughters. 13Hanun and the residents of Zanoah repaired the Valley Gate. **They** built it and set its doors and bolts and bars in place as well as a thousand cubits of the wall as far as the Dung Gate. 14Malkijah son of Recab, ruler of the district of Beth Hakkerem, repaired the Dung Gate. **He** built it and put its doors and bolts and bars in place. 15Shallun son of Col-Hozeh, ruler of the district of Mizpah, repaired the Fountain Gate. **He** rebuilt it, covered it, and set its doors and bolts and bars in place as well as the wall of the Pool of Siloam by the King's Garden, as far as the steps going down from the City of David. 16Beyond him, Nehemiah son of Azbuk, ruler of a half-district of Beth Zur, repaired up to a point opposite the tombs of David, as far as the artificial pool and the House of the Heroes. 17Beyond him, the Levites under Rehum son of Bani repaired. At his hand Hashabiah, ruler of half the district of Keilah, repaired for his district. 18Beyond him, their brethren under Binnui son of Henadad, ruler of the other half-district of Keilah repaired. 19At his hand, Ezer son of Jeshua, ruler of Mizpah, repaired another section, from opposite the ascent to the armory at the angle. 20Beyond him, Baruch son of Zabbai zealously repaired another section, from the angle to the entrance of the house of Eliashib the high priest. 21Beyond him, Meremoth son of Uriah, the son of Hakkoz, repaired another section from the entrance of Eliashib's house to the end of it. 22Beyond him, the priests, men of the surrounding region, repaired. 23Beyond them, Benjamin and Hasshub repaired opposite their house. Beyond them, Azariah son of Maaseiah, the son of Ananiah, repaired beside his house. 24Beyond him, Binnui son of Henadad repaired another section, from Azariah's house to the angle as far as the corner. 25Palal son of Uzai was opposite the angle and the tower projecting from the upper palace near the court of the guard and beyond him was Pedaiah son of Parosh. 26The temple servants were living on the hill of Ophel until opposite the Water Gate toward the east and the projecting tower. 27Beyond them, the Tekoaites repaired another section, from the great projecting tower to the wall of Ophel. 28Above the Horse Gate, the priests repaired, each in front of his own house. 29Beyond them, Zadok son of Immer made repairs opposite his house. Beyond him, Shemaiah son of Shecaniah, the guard at the East Gate, repaired. 30Beyond him, Hananiah son of Shelemiah, and Hanun, the sixth son of Zalaph, repaired another section. Beyond him, Meshullam son of Berekiah repaired opposite his living quarters. 31Beyond him, Malkijah, son of the goldsmiths, repaired as far as the house of the temple servants and the merchants, opposite the Inspection Gate, and as far as the room above the corner; 32and between the room above the corner and the Sheep Gate the goldsmiths and merchants repaired.

Situation and Purpose

The passage describes a setting in which Nehemiah had come to Jerusalem and found the walls and gates of the city in ruins. As he tells the returned exiles in verse 17, "You are seeing the trouble we are in: Jerusalem is in ruins and its gates have been burned with fire." In addition, the passage describes a setting in which the returned exiles were being opposed and ridiculed by the rulers of Trans-Euphrates. Their response to the rebuilding of the wall is related in verse 19, "But when Sanballat the Horonite, Tobiah the Ammonite official and Geshem the Arab heard about it, they mocked and insulted us. They asked, 'What is this you are doing? Are you rebelling against the king?'" This setting reflects a general situation among the readers in which they were experiencing difficulty while doing the work of God and under the authority of hostile foreign rulers who opposed and ridiculed them. The purpose of the passage was to encourage them to continue to trust the LORD and remain determined to accomplish his work even though they are opposed and ridiculed.

Literary Context and Role

The books of Ezra-Nehemiah generally follow a chronological structure. This passage is part of the sixth chronological division of the account and describes the rebuilding of Jerusalem's wall. However, this division is very closely related to the preceding division (1:1-2:10), which describes the return of Nehemiah to Jerusalem since that passage indicates clearly that the primary concern of Nehemiah as he considered returning to Jerusalem was the state of Jerusalem's wall. In addition, that passage introduces Sanballat and Tobiah. Therefore, the passage in that division should be considered when interpreting this division. In addition, this passage is closely linked with other passages in the division. This passage describes the beginning of the rebuilding of Jerusalem's wall in spite of opposition and ridicule. The subsequent passage continues to describe the rebuilding of the wall in spite of opposition and ridicule (4:1-23). A later passage completes the account by describing the completion of the rebuilding of the wall (6:1-7:3). However, these passages overlap chronologically to a certain extent. Though the connection is not as clear, this passage is also related to 5:1-19 where Nehemiah confronts the exploitation of some of the men of Judah. Their exploitation and the uproar that resulted was another hindrance to the completion of the wall. Therefore, these passages should also be considered when interpreting this passage. Furthermore, this passage is somewhat similar in form to other passages that describe the rebuilding of the altar and the temple (Ezra 3:1-13 and 4:1-6:14).

Form and Function

The passage can be generally classified as historical narrative. The key elements of historical narrative are setting, characters, and plot. Through identifying with the characters in their setting the readers are enabled to enter into the experience of God's people in history and learn from their experience as the plot develops. The setting of the passage is Trans-Euphrates and Jerusalem, where the wall was in ruins and the gates were destroyed and the rulers of Trans-Euphrates were ridiculing the returned exiles for attempting to rebuild. The readers would have readily identified with this setting, equating it with their own struggles to serve God in a hostile world where they were ridiculed by ungodly people. The primary characters in the story are Nehemiah, the officials, Sanballat, Tobiah, and Geshem, and all the returned exiles. Nehemiah serves to challenge the readers as he challenges the officials to build the wall and models the appropriate response to opposition through his response to Sanballat, Tobiah, and Geshem. The officials serve to model the appropriate response to Nehemiah's challenge by committing themselves to build the wall. The returned exiles also serve as models as they do the work on the wall. As the plot develops the readers are led to commit themselves to do the work of God along with the officials in response to Nehemiah's challenge; respond to opposition and ridicule with faith and determination like Nehemiah responded to the ridicule of Sanballat, Tobiah, and Geshem; and do the work of God like the returned exiles who rebuilt the wall (See Strategy and Structure).

Strategy and Structure

The passage is arranged in a chronological structure. The passage begins with Nehemiah examining the wall and gates in 2:11-16. In these verses the readers are encouraged by Nehemiah's example to shrewdly plan any undertaking for God. Next, Nehemiah exhorts the returned exiles to rebuild the wall and the officials agree to begin work in 2:17-18. In these verses the readers are led to respond to Nehemiah's exhortation by agreeing to do the work of God like the officials. Next, the returned exiles are mocked and Nehemiah responds with faith, determination, and refusal to compromise in 2:19-20. In these verses the readers are led to respond to ridicule like Nehemiah. Finally, the rebuilding of Jerusalem's wall is summarized in 3:1-32. In these verses the readers are led to follow the example of the builders of the wall.

I. Nehemiah Arrives and Examines Jerusalem's Wall (2:11-16)

A. Nehemiah Arrives in Jerusalem and Stays Three Days (11)

B. Nehemiah Secretly Examines the Jerusalem's Wall (12-16)

II. Nehemiah Exhorts the Officials to Rebuild Jerusalem's Wall (2:17-18a)

A. Nehemiah Exhorts the Officials (17-18a)

1. He warns them of danger (17a)

2. He commands them to rebuild Jerusalem's wall (17b)

3. He assures them of God's help (18a)

B. The Officials Agree and Begin Building (18b)

III. Nehemiah Responds to the Ridicule of the Sanballat, Tobiah, and Geshem (2:19-20)

A. Sanballat, Tobiah, and Geshem Mock and Insult the Builders (19)

B. Nehemiah Responds with Faith, Determination, Refusal to Compromise (20)

IV. The Returned Exiles Repair Jerusalem's Wall and Gates (3:1-32)

Message or Messages

God's people should carefully plan for any project that God puts in their hearts like Nehemiah. God's people should accept whatever challenge the LORD gives them no matter how intimidating the task like the officials because their distress and shame will be relieved, God will help them, and it is a good thing. God's people should respond to ridicule by trusting in the God of Heaven, remaining faithful servants of God, and refusing to compromise like Nehemiah. God's people should dedicate their work to the LORD and work with determination, work together, work unselfishly, and work zealously like those who built Jerusalem's wall.

**Analysis of the Details**

Nehemiah Arrives and Examines

Jerusalem's Wall

Nehemiah arrives and examines Jerusalem's wall in 2:11-16. Nehemiah arrives in Jerusalem and stayed three days (11), set out secretly at night (12), and examined the walls (13-15) without the officials or anyone else being informed of his mission (16). The secrecy of his inspection tour is stressed throughout. He rose up "during the night," only took "a few men" with him, and he was the only one with a horse. He explains in verse 12, "I had not told anyone what my God had put in my heart to do for Jerusalem." He elaborates on this explanation in verse 16, "The officials did not know where I had gone or what I was doing, because as yet I had said nothing to the Jews or the priests or nobles or officials or anyone else who would be doing the work." The account also seems to stress the thoroughness of his inspection. Verses 13-15 give a detailed itinerary of his inspection tour. In addition, the compound Hebrew verbs that he uses stresses continuous action. In this context, the construction probably emphasizes his diligent inspection of the wall. The first occasion is in verse 13, "I was examining the walls of Jerusalem, which had been broken down, and its gates, which had been consumed by fire." The second and third occasions are in verse 15, "so I kept going up the valley by night and continued examining the wall." As Kidner observes, "Nehemiah, as ever, is a model of good sense, piety and attention to detail. For all his speed and drive, he does not rush into action (11) or into talk (12). He anticipates the obvious objection that a newcomer can have no idea of the task, so he briefs himself thoroughly and chooses his moment to show his hand (16)" (Kidner, 82). Through his secret and thorough inspection of the wall, Nehemiah serves as an example for the readers of careful planning before undertaking a project. Therefore, God's people should carefully plan for any project God puts in their hearts like Nehemiah.

Nehemiah Exhorts the Officials to Rebuild

Jerusalem's Wall

Nehemiah exhorts the officials to rebuild Jerusalem's wall and the officials agree and begin building in 2:17-18.

**Nehemiah exhorts the officials**. Nehemiah exhorts the officials in verse 17 and the first part of verse 18. First, he warns them of the danger, "Then I said to them, 'You are seeing the trouble we are in: Jerusalem is in ruins and its gates have been burned with fire.'" The word translated "trouble" is the same word translated "distress" elsewhere when referring to a state of mind. The returned exiles were in trouble without a wall and it was causing them distress. Second, he commands them to rebuild Jerusalem's wall, "Come, let us build the wall of Jerusalem and we will no longer be a disgrace." The word translated "disgrace" is the same word translated "shame" elsewhere when referring to a state of mind. The returned exiles were disgraced because of the shame of being at the mercy of their enemies. Finally, he assures them of God's help, "I also told them about the hand of my God that was upon me for good and the words that the king had said to me." God was directly involved in the life of Nehemiah as verified by the authority the king had given him. The implication of this assurance for the officials was that God would help them to rebuild the wall. Through Nehemiah's exhortation to the officials, the readers are also challenged to accept whatever challenge God has placed before them with the assurance that God will also help them.

**The officials agree and begin building**. The officials agree and begin building in the second part of verse 18, "They replied, 'Let us rise up and start building.' So they strengthened their hands for this good thing." The final sentence of this verse is somewhat confusing. The translation above is very literal. The NIV translates it "So they began this good work." However, that translation does not bring out the emphasis of the Hebrew, which probably stresses the strengthening of their resolve for the task ahead. Certainly, the resolve of the builders is a point that is stressed in the subsequent passages. Through their decision to start building in response to Nehemiah's exhortation, the officials serve as examples for the readers. The readers should also agree to accept whatever challenge God has placed before them like the officials. The assertion that this is a "good work" provides them with added motivation. Therefore, God's people should accept whatever challenge the LORD gives them no matter how intimidating the task because their distress and shame will be relieved, God will help them, and it is a good thing.

Nehemiah Responds to the Ridicule of

Sanballat, Tobiah, and Geshem

Nehemiah responds to the ridicule of the Sanballat, Tobiah, and Geshem in 2:19-20. These powerful men of Trans-Euphrates mock and insult the builders and Nehemiah responds with faith, determination, and refusal to compromise.

**Sanballat, Tobiah, and Geshem mock and insult the builders**. Sanballat, Tobiah, and Geshem mock and insult the builders in verse 19, "But when Sanballat the Horonite, Tobiah the Ammonite official, and Geshem the Arab heard about it, they mocked and insulted us. They asked, 'What is this you are doing? Are you rebelling against the king?' The verb translated "insulted" literally means "cause to be despised." The questions are rhetorical and should be understood as mocking and insulting. They did not really believe that the returned exiles were rebelling against the king. They were ridiculing their feeble efforts that had no chance of overthrowing the king's dominion. As Roberts explains, "the question 'Will you rebel against the king?' should be heard as sarcasm. It was unthinkable that the people of insignificant Judah would dare to plot rebellion against the massive Persian empire, or that they would dream of rebuilding the wall of Jerusalem" (Roberts, 178).

**Nehemiah responds with faith, determination, and refusal to compromise**. Nehemiah responds with faith, determination, and refusal to compromise in verse 20, "So I answered and said to them, 'The God of Heaven, **he** will bring us success and **we** his servants will rise up and start rebuilding, but for you there is no share, or right, or memory in Jerusalem.'" Nehemiah emphasizes his faith in God to bring them success by doubling the subject pronoun (Literally "he, he will bring us success" and indicated in translation with bold print " **he** will bring us success"). His use of the title "God of Heaven" emphasizes God's sovereignty as an encouragement to faith. Nehemiah also emphasizes the determination of the builders by doubling the subject pronoun (Literally "we, we his servants will rise up and start rebuilding" and indicated in translation with bold print " **we** his servant will rise up and start building"). He uses "servants" to refer to the builders as an encouragement of determination. The final line of Nehemiah's response emphasizes his refusal to compromise. These men probably claimed to worship the LORD, but also worshipped other gods. Nehemiah emphatically refuses to compromise, denying them a past ("memory"), present ("right"), or future ("share") in Jerusalem (See Kidner, 84). Through his response, Nehemiah serves as example for the readers of how to respond to ridicule. Therefore, God's people should respond to ridicule with trust in the God of Heaven, determination to be faithful servants of God, and refusal to compromise like Nehemiah.

The Returned Exiles Repair Jerusalem's

Gates and Wall

The returned exiles repair Jerusalem's gates and wall in 3:1-32. This account follows the repair of the gates and wall counter-clock wise around Jerusalem's circumference, beginning and ending at the Sheep Gate. Upon close examination, several characteristics of the manner in which the returned exiles built the gates and wall become apparent. First, the account seems to stress that the project was dedicated to God. The description begins with Eliashib and the priests, who dedicated the Sheep Gate to the LORD. As Kidner explains, "that they consecrated their portion of the work emphasized the nature of the whole enterprise. When it was complete, the entire wall would be dedicated in a ceremony of processions, sons and sacrifices (12:27ff.)" (Kidner, 86). Second, the account seems to emphasize the determination of the builders. On several occasions the subject pronoun is doubled for emphasis in much the same way that Nehemiah doubled the subject pronoun in verse 20 to emphasize the determination of the builders. Therefore, this doubling of the subject pronoun probably emphasizes the determination of Eliashib the high priest and his fellow priests in verse 1, the sons of Hassenaah in verse 3, Joiada and Meshullam in verse 6, Hanun and the residents of Zanoah in verse 13, Malkijah in verse 14, and Shallun in verse 15. This emphasis is indicated in translation with bold print. Third, the account seems to emphasize the cooperation of the workers. Throughout the account the workers are described as working side by side using transitional phrases like "At his hand" and "Beyond him." Fourth, the account seems to emphasize the inclusiveness of the work force. The workers included priests (1, 20, 22, and 28), a perfume maker (8), goldsmiths (8, 31, and 32), numerous city and district rulers (9, 12, 14, 15, 16, 17, 18, and 19), the daughters of Shallum (12), Levites (17), and merchants (32). The notable exception is the nobles of Mizpah in verse 5, "At their hand the Tekoaites repaired, but their nobles would not place their necks in the service of their lords." This description of the nobles is probably based on the image of oxen being yoked for work and indicates that they refused to serve. Fifth, the account seems to stress that the workforce was not concerned about personal gain. Many from Jerusalem worked on the wall. In fact, the account specifically mentions those who made repairs near their own residences (10, 23, 28, 29, and 30). However, what is extraordinary is the number of people who resided outside of Jerusalem and worked on the wall even though that wall would provide no direct benefit to them (5, 7, 13, 14, 15, 16, 17, 18, 19, and 22). As Breneman observes, "Even the people in the villages who lived a distance from Jerusalem also helped. They felt part of the community, even though they personally received fewer direct benefits" (Breneman, 192). Finally, the account seems to stress the zeal of some of the workers. Baruch is specifically described as being a zealous worker in verse 20, "Beyond him, Baruch son of Zabbai zealously repaired another section, from the angle to the entrance of the house of Eliashib the high priest." In addition, the amount of work that others did reveals their zeal. The Tekoaites were involved in the repairs near the Fish Gate (5). However, they were not content with that and they "repaired another section, from the great projecting tower to the wall of Ophel" (27). Furthermore, Hanun and the residents of Zanoah not only repaired the Valley Gate, but the section of the wall as far as the Dung Gate as well, a span of 500 yards (verse 13). These builders serve as positive examples for the readers of how they should work for the LORD except for the nobles of Tekoa who are negative examples. Therefore, God's people should dedicate their work to the LORD and work with determination, work together, work unselfishly, and work zealously like those who built Jerusalem's wall.

Application of the Message

Christians often face difficult challenges as they seek to serve God and they may be ridiculed because the task that God gives them seems foolish or impossible to unbelievers. Similarly, Nehemiah challenged the returned exiles to repair Jerusalem's wall and they were ridiculed by the rulers of Trans-Euphrates. These similarities in situations provide a strong basis for applying the message of this passage to the modern context. There are a few contextualized elements in the passage that require that its message be limited or adjusted when applied to the modern situation. Certainly God does not intend for Christians to rebuild Jerusalem's wall. Nonetheless, they are faced with other significant challenges. I have simplified and generalized the statements of the applied message below, removing specific references to the people and events of the passage and relating contextualized elements to equivalents in the modern situation to make them more understandable to modern readers. Christians should carefully plan for any tasks that God puts on their hearts. Christians should accept whatever task God gives them no matter how intimidating the challenge because God will help them and it is a good thing. Christians should respond to ridicule with faith in the God of Heaven, determination to be God's servants, and refusal to compromise. Christians should dedicate the task to the LORD and work with determination, teamwork, unselfishness, and zeal.

Communication of the Message

**Title** : LET US REBUILD THE WALL OF JERUSALEM

**Objective** : The objective of this message is to exhort and encourage Christians to carefully plan for whatever task God places on their hearts, accept whatever task God gives them no matter how intimidating the challenge, continue to trust God and remain committed to the task even though they encounter opposition and difficulty, and dedicate the task to God and work with determination, cooperation, unselfishness, and zeal.

**Proposition** : Christians should carefully plan for whatever task God places on their hearts; accept whatever task God gives them because he will help them and they are doing a good thing; continue to trust the God of Heaven and committed servants of God; and dedicate the task to God and work with determination, cooperation, unselfishness, and zeal.
Introduction

Christians often face difficult challenges as they seek to serve God and they may be ridiculed because the task that God gives them seems foolish or impossible to unbelievers. Similarly, Nehemiah challenged the returned exiles to repair Jerusalem's wall and they were ridiculed by the rulers of Trans-Euphrates. As Nehemiah and the returned exiles respond to the challenge of rebuilding Jerusalem's wall, they reveal how we should deal with the challenges that God gives us. _Read Nehemiah 2:11-20_.

I. Christians should carefully plan for whatever task God places on their hearts.

A. God placed the mission of rebuilding Jerusalem's wall and restoring its gates on Nehemiah's heart. However, when Nehemiah arrived in Jerusalem he did not immediately announce his plans. Instead, he set out secretly at night and did a complete circuit of the Jerusalem, thoroughly inspecting the wall and gates of the city. Only then did he challenge the returned exiles to rebuild Jerusalem's wall and restore its gates. Nehemiah serves as an example for us of careful planning.

B. _Illustration of Carefully Planning God's Work_

C. Application--Therefore, we should carefully plan for whatever task God places on our hearts.

II. Christians should accept whatever challenge the LORD gives them because God will help them and they are doing a good thing.

A. Nehemiah exhorts the officials in verse 17 and the first part of verse 18. First, he warns them of the danger, "Then I said to them, 'You are seeing the trouble we are in: Jerusalem is in ruins and its gates have been burned with fire.'" Second, he commands them to rebuild Jerusalem's wall, "Come, let us build the wall of Jerusalem and we will no longer be a disgrace." Finally, he assures them of God's help, "I also told them about the hand of my God that was upon me for good and the words that the king had said to me." God had already helped Nehemiah get authorization and authority from the king to rebuild the wall and restore the gates of Jerusalem. The implication is that God would also help them rebuild the wall and restore the gates. Through Nehemiah's exhortation to the officials, we are also challenged to accept whatever challenge God has placed before us with the assurance that God will also help us.

B. The officials agree and begin building in the second part of verse 18, "They replied, 'Let us rise up and start building.' So they strengthened their hands for this good thing." Through their decision to start building in response to Nehemiah's exhortation, the officials serve as examples of the appropriate response to the challenges that God gives us.

C. _Illustration of God's Help to Accomplish an Intimidating Task_

D. Application--Therefore, we should accept whatever challenge the LORD gives us because God will help us and we are doing a good thing.

III. Christians should continue to trust the God of Heaven and committed to the task even though they encounter opposition and difficulty because he will bring them success.

A. Sanballat the Horonite, Tobiah the Ammonite official, and Geshem the Arab mocked and insulted the builders.

B. Nehemiah responds with faith and determination in verse 20, "So I answered and said to them, 'The God of Heaven, he will bring us success and we his servants will rise up and start rebuilding, but for you there is no share, or right, or memory in Jerusalem.'" Through his response, Nehemiah serves as example of how we should respond to opposition and difficulty.

C. _Illustration God Bringing Success in Spite of Opposition and Difficulty_

D. Application--Therefore, we should continue to trust God and remain committed to the task even though we encounter opposition and difficulty because he will bring us success.

IV. Christians should dedicate the task to the LORD and work with determination, cooperation, unselfishness, and zeal.

A. Chapter 3 describes the rebuilding of the wall and the restoration of the gates of Jerusalem. This account seems to emphasize commendable characteristics of the way the returned exiles worked.

B. First, the returned exiles dedicated the project to God. The description begins with Eliashib and the priests, who dedicated the Sheep Gate to the LORD. Later, the entire wall would be dedicated to God.

C. Second, the account seems to emphasize the determination of the builders. The Hebrew text seems to emphasize the determination of Eliashib the high priest and his fellow priests in verse 1, the sons of Hassenaah in verse 3, Joiada and Meshullam in verse 6, Hanun and the residents of Zanoah in verse 13, Malkijah in verse 14, and Shallun in verse 15.

D. Third, the account seems to emphasize the cooperation of the workers. Throughout the account the workers are described as working side by side using transitional phrases like "At his hand" and "Beyond him." Similarly, the account seems to emphasize the inclusiveness of the work force. The workers included priests (1, 20, 22, and 28), a perfume maker (8), goldsmiths (8, 31, and 32), numerous city and district rulers (9, 12, 14, 15, 16, 17, 18, and 19), the daughters of Shallum (12), Levites (17), and merchants (32). The notable exception is the nobles of Mizpah in verse 5, "At their hand the Tekoaites repaired, but their nobles would not place their necks in the service of their lords."

E. Fifth, the account seems to stress that the workforce was not concerned about personal gain. Many from Jerusalem worked on the wall. In fact, the account specifically mentions those who made repairs near their own residences (10, 23, 28, 29, and 30). However, what is extraordinary is the number of people who resided outside of Jerusalem and worked on the wall even though that wall would provide no direct benefit to them (5, 7, 13, 14, 15, 16, 17, 18, 19, and 22).

F. Finally, the account seems to stress the zeal of some of the workers. Baruch is specifically described as being a zealous worker in verse 20, "Beyond him, Baruch son of Zabbai zealously repaired another section, from the angle to the entrance of the house of Eliashib the high priest." In addition, the amount of work that others did reveals their zeal. The Tekoaites were involved in the repairs near the Fish Gate (5). However, they were not content with that and they "repaired another section, from the great projecting tower to the wall of Ophel" (27). Furthermore, Hanun and the residents of Zanoah not only repaired the Valley gate, but the section of the wall as far as the Dung Gate as well, a span of 500 yards (verse 13). These builders serve as positive examples of how we should work for the LORD.

G. _Illustration of God's People Working Together_

H. Application--Therefore, we should dedicate the task to the LORD and work with determination, cooperation, unselfishness, and zeal.

Conclusion

Christians often face difficult challenges as they seek to serve God and they may be ridiculed because the task that God gives them seems foolish or impossible. Similarly, Nehemiah challenged the returned exiles to repair Jerusalem's wall and they were ridiculed by the rulers of Trans-Euphrates. As Nehemiah and the returned exiles respond to the challenge of rebuilding Jerusalem's wall, they reveal how we should deal with the challenging tasks that God gives us. We should carefully plan for whatever task that God puts on our heart. We should accept whatever task the LORD gives us no matter how intimidating the challenge because God will help us and we are doing a good thing. We should continue to trust God and remain committed to the task even though we encounter opposition and difficulty because he will bring us success. We should dedicate the task to the LORD and work with determination, cooperation, unselfishness, and zeal.

### CHAPTER THREE

### SO WE CONTINUED TO BUILD THE WALL

### Continued Building in Spite of Hardship

### Nehemiah 4:1-23

This passage is closely related and difficult to separate from its immediate context (See Literary Context and Role). This passage is very closely related to the preceding passage and it continues the account of the building of the wall in spite of opposition and ridicule. This passage can be easily distinguished from the subsequent passage because the subsequent passage interrupts the account of the rebuilding of the wall to relate Nehemiah's confrontation with those who were exploiting others (5:1-19). Actually, the numbering of chapters and verses is different in the Hebrew text. In the translation below I have followed the numbering system of the English text with the numbering of the Hebrew text in parenthesis.

Study of the Passage

Text and Translation

4:1(3:33)When Sanballat heard that we were continuing to build the wall, it was distressing to him and he was becoming increasingly angry. He mocked the Jews, 2(3:34)and in the presence of his brothers and the army of Samaria, he said, "What are those feeble Jews doing? Will they restore their wall? Will they offer sacrifices? Will they finish in a day? Will the stones come back to life from those heaps of rubble--burned as they are?" 3(3:35)Tobiah, the Ammonite, beside him said, "Indeed, if a fox goes up what they are building, he will break down their wall of stones!" 4(3:36)Hear, O our God, for we are an object of contempt. Turn back their taunt on their own heads. Give them over as plunder in a land of captivity. 5(3:37)Do not cover up their guilt and do not let their sins be blotted out from your sight, for they have been provoking in sight of the builders. 6(3:38)So we continued to build the wall and all the wall was joined together until half its height, for the heart in the people was to work.

4:7(4:1)But when Sanballat, Tobiah, the Arabs, the Ammonites, and the Ashdodites heard that the restoration to Jerusalem's walls was going up and that the gaps were closing, it made them very angry. 8(2)They all conspired together to go and fight against Jerusalem and cause confusion in it. 9(3)But we prayed to our God and posted a guard day and night to meet this threat.

4:10(4)Meanwhile, Judah said, "The strength of the burden bearer is giving out and there is much rubble, so **we** are not able to build on the wall." 11(5)Also our enemies said, "They will not know and will not see until we come into the midst of them, kill them, and stop the work." 12(6)Then the Jews who lived near them came and told us ten times over, "From all the places that you turn, they will be against us." 13(7)Therefore I stationed some of the people behind some of the lowest points of the wall at the exposed places. I stationed the people by families, with their swords, spears, and bows. 14(8)Then I looked, stood up, and said to the nobles, the officials, and the rest of the people, "Don't be afraid before them. Remember the great and frightening Lord and fight for your brothers, your sons and your daughters, your wives and your homes." 15(9)When our enemies heard that it was known to us and that God had frustrated their plan, all of us returned to the wall, each to his own work.

4:16(10)From that day half of my servants did the work, while the other half were equipped with spears, shields, bows, and armor. The leaders were behind all the house of Judah 17(11)who were building the wall. Those who lifted a burden carried with one hand and held a weapon with the other, 18(12)The builders each had his sword tied to his side while building. The man who sounded the trumpet stayed near me. 19(13)Then I said to the nobles, the officials, and the rest of the people, "The work is extensive and spread out, and we are separated on the wall, with each man far from his brother. 20(14)Wherever you hear the sound of the trumpet, join us there. Our God will fight for us!" 21(15)So we kept on doing the work with half of them holding spears, from the rising dawn until the stars came out. 22(16)At that time I also said to the people, "Have each man and his servant spend the night inside Jerusalem, so they can be for us a night guard and a day worker." 23(17)Neither I nor my brothers, my servants, the men of the guard that followed me, none of us took off our clothes; each had his weapon, even when he went for water.

Situation and Purpose

The passage describes a setting in which the returned exiles were experiencing opposition and ridicule as they were rebuilding the wall of Jerusalem. Nehemiah describes the angry and ridiculing response of Sanballat and Tobiah in verses 1-3, "When Sanballat heard that we were continuing to build the wall, it was distressing to him and he was becoming increasingly angry. He mocked the Jews, and in the presence of his brothers and the army of Samaria, he said, 'What are those feeble Jews doing? Will they restore their wall? Will they offer sacrifices? Will they finish in a day? Will the stones come back to life from those heaps of rubble--burned as they are?' Tobiah, the Ammonite, beside him said, 'Indeed, if a fox goes up what they are building, he will break down their wall of stones!'" He describes their anger and plots in verses 7-8, "But when Sanballat, Tobiah, the Arabs, the Ammonites, and the Ashdodites heard that the restoration to Jerusalem's walls was going up and that the gaps were beginning to be closed, it made them very angry. They all conspired together to go and fight against Jerusalem and cause confusion in it." He relates the plan of their enemies in verse 11, "Also our enemies said, 'They will not know and will not see until we come into the midst of them, kill them, and stop the work.'" He relates the response of the Jews who lived near them in verse 12, "Then the Jews who lived near them came and told us ten times over, 'From all the places that you turn, they will be against us.'" In addition, the passage describes a setting in which the returned exiles were tiring because of the enormity of the task. Nehemiah relates the response of some of the people of Judah were tired and discouraged in verse 10, "Meanwhile, Judah said, 'The strength of the burden bearer is giving out and there is much rubble, so we are not able to build on the wall.'" This setting reflects a situation in the life of the readers in which they were being opposed and threatened by the peoples around them and becoming discouraged by the difficulties of serving God. The purpose of the passage was to encourage them to trust in the LORD, to pray to him for help, and to be vigilant and determined.

Literary Context and Role

The books of Ezra and Nehemiah generally follow a chronological structure. This passage is part of the sixth chronological division of the account and describes the rebuilding of Jerusalem's wall. However, this division is very closely related to the preceding division (1:1-2:10), which describes the return of Nehemiah to Jerusalem since that passage indicates clearly that the primary concern of Nehemiah as he considered returning to Jerusalem was the state of Jerusalem's wall. Therefore, the passage in that division should be considered when interpreting this division. In addition, this passage is closely linked with other passages in the division. The preceding passage also describes the rebuilding of the wall (2:11-3:32). This passage takes up the rebuilding of the wall again, focusing on the need for faith, prayer, vigilance, and determination in the face of opposition and difficulty. A later passage completes the account by describing the completion of the wall (6:1-7:3). Though the connection is not as clear, this passage is also related to the other passage in this division (5:1-19). In that passage Nehemiah confronts the exploitation of some of the men of Judah. Their exploitation and the uproar that resulted were other hindrances to the completion of the wall. Therefore, these passages should also be considered when interpreting this passage. Furthermore, this passage is somewhat similar in form to the passages that describe the rebuilding of the altar and the temple (Ezra 3:1-13 and 4:1-6:14).

Form and Function

The passage can be generally classified as historical narrative. The key elements of historical narrative are setting, characters, and plot. Through identifying with the characters in their setting the readers are enabled to enter into the experience of God's people in history and learn from their experience as the plot develops. The setting of the passage is Judah and particularly Jerusalem where the returned exiles are rebuilding the wall while encountering strong opposition and difficulty. The readers would have readily identified with this setting, equating it with their own experience of opposition and difficulty as they served God in a hostile environment. The primary characters of the story are Sanballat, Tobiah, the Arabs, the Ammonites and the men of Ashdod, Nehemiah, and the returned exiles. Sanballat, Tobiah, the Arabs, the Ammonites, and the men of Ashdod serve as antagonists. Nehemiah serves as a model of the appropriate response to opposition and difficulty through his prayers, determination, and vigilance. In addition, Nehemiah challenges the readers through his exhortation to the returned exiles to be courageous, remember the LORD, and fight and assurance that God will fight for them. Some of the returned exiles serve as negative models of discouragement and fear. However, the returned exiles serve for the most part as models of determination and vigilance through their continued work on the wall in spite of opposition and difficulty. As the plot develops the readers are led to pray and recommit themselves to the work along with Nehemiah and the returned exiles in response to the threat of Sanballat, Tobiah, and the others; be courageous, trust the LORD, and remain determined in response to Nehemiah's exhortation; and remain determined and vigilant like Nehemiah and the workers (See Strategy and Structure).

Strategy and Structure

The passage follows a chronological structure. It begins with a series of three descriptions of opposition and the response of Nehemiah and the returned exiles. First, the passage describes the anger and ridicule of Sanballat and Tobiah and the prayer of Nehemiah and the determination of the people in verses 1-6. Second, the passage describes the anger and plotting of Sanballat, Tobiah, and others and the prayer and vigilance of the builders in verses 7-9. Third, the passage describes the discouragement and despair of the returned exiles, the exhortation of Nehemiah, and their return to work in verses 10-15. These subsections reinforce by repetition the need for prayer, determination, and vigilance. The passage concludes with a final description of the determination and vigilance of Nehemiah and the builders in verses 16-23 to further encourage determination and vigilance.

I. Nehemiah and the Returned Exiles Respond to Anger and Ridicule with Prayer and Determination (4:1-6)

A. The Distress, Anger, and Ridicule of Sanballat and Tobiah (1-3)

B. Nehemiah and the Workers Respond with Prayer and Determination (4-6)

II. Nehemiah and the Returned Exiles Respond to Anger and Plotting with Prayer and Vigilance (4:7-9)

A. The Anger and Plotting of Sanballat, Tobiah, and Others (7-8)

B. The Prayer and Vigilance of Nehemiah and the Returned Exiles (9)

III. Nehemiah Exhorts the People of Judah and God Frustrates the Plans of Their Enemies (4:10-15)

A. The Discouragement and Fear of the People of Judah (10-12)

B. Nehemiah Posts Guards and Exhorts the People to Be Courageous, Remember the Lord, and Fight (13-14)

C. God Frustrates Their Enemies' Plans and They Return to Work (15)

IV. The Vigilance and Determination of Nehemiah and the Builders (4:16-23)

A. The Vigilance of Nehemiah and the Builders (4:16-18)

B. Nehemiah Instructs and Encourages the People (18-20)

C. The Continuation of Work and Vigilance (21)

D. Nehemiah Gives Additional Instructions for Vigilance (22)

E. The Extreme Vigilance of Nehemiah, His Brothers, Men, and Guards (23)

Message or Messages

When God's people are opposed and ridiculed, they should pray like Nehemiah and keep working like the builders of the wall because they will have success if their hearts are committed to the work. When God's people are opposed and threatened, they should pray and be vigilant like Nehemiah and the builders of the wall. When God's people are discouraged and afraid, they should be courageous, remember their great and frightening Lord, and be ready to fight as Nehemiah commanded the builders of the wall because God will frustrate the plans of their enemies. When God's people are threatened, they should be vigilant and determined to continue working like Nehemiah and the builders of the wall because God will fight for them.

Analysis of the Details

Nehemiah and the Builders with Prayer

And Determination

Nehemiah and the builders respond to anger and ridicule with prayer and determination in verses 1-6. Sanballat becomes angry when he hears that they were continuing to build and ridicules their efforts; then Nehemiah prays and the builders continue to build.

**The distress, anger, and ridicule of Sanballat and Tobiah**. The distress, anger, and ridicule of Sanballat and Tobiah are described in verses 1-3. First, the distress and anger of Sanballat are described in most of verse 1, "When Sanballat heard that we were continuing to build the wall, it was distressing to him and he was becoming increasingly angry." The cause of his distress and anger was that he "heard that we were continuing to build the wall." The use of the Hebrew participle emphasizes their nonstop building (Translated "we were continuing to build"). He was distressed and angry because he had already expressed his opposition to the project (2:19), but they kept on building. The word used to describe his state of mind, "it was distressing," is the same word used frequently to describe the situation and state of mind of the builders. The choice of this word to describe the state of mind of Sanballat was perhaps intended to demonstrate that God's people can turn the tables on their enemies. The Hebrew text emphasizes that Sanballat was growing increasingly angry with an imperfect verb meaning "be angry, vexed" followed by an infinitive meaning "increasing" (Translated "he was becoming increasingly angry").

Second, the ridicule of Sanballat is described in the remainder of verse 1 and in verse 2, "He mocked the Jews, and in the presence of his brothers and the army of Samaria, he said, 'What are those feeble Jews doing? Will they restore their wall? Will they offer sacrifices? Will they finish in a day? Will the stones come back to life from those heaps of rubble--burned as they are?'" The presence of his brothers and the army of Samaria is probably intended to intensify the ridicule. He mocked the builders using a series of sarcastic rhetorical questions. His first sarcastic rhetorical question mocks them for their weakness and is equivalent to the exclamation, "The Jews are too feeble to do anything!" His second sarcastic rhetorical question is unclear in the Hebrew text and could literally be translated, "Will they leave for them?" However, if the NIV translation is accepted, he continues to mock them for their inability to build the wall and the sarcastic question is equivalent to the exclamation, "They cannot restore their wall!" His third sarcastic rhetorical question probably mocks them for their ineffectual sacrifices and thereby the inability of God to help them build the wall. Therefore, it is equivalent to the exclamation, "Offering sacrifices won't help them!" His final sarcastic rhetorical question mocks them based on the impossibility of the task and is equivalent to the exclamation, "Those stones can't come back to life from those heaps of rubble--burned as they are!"

Third, the ridicule of Tobiah is described in verse 2, "Tobiah, the Ammonite, beside him said, 'Indeed, if a fox goes up what they are building, he will break down their wall of stones!'" Tobiah mocks them for the pathetic results of their efforts. The wall is so flimsy that even a small animal like a fox would cause the wall to break down if it tried to climb it. As the readers witnessed the distress, anger, and ridicule of Sanballat and Tobiah, they would relate it to their own experience of opposition and ridicule.

**Nehemiah and the builders respond with prayer and determination**. Nehemiah and the builders respond with prayer and determination in verses 4-6. Nehemiah's prayer is related in verses 4-5, "Hear, O our God, for we are an object of contempt. Turn back their taunt on their own heads. Give them over as plunder in a land of captivity. Do not cover up their guilt and do not let their sins be blotted out from your sight, for they have been provoking in sight the builders." Nehemiah's prayer is probably that God hear the mocking of Sanballat and Tobiah rather than his prayer as in the NIV. The primary focus of his prayer is that God turn the situation around. He could be employing a play on words to stress this appeal. The Hebrew word used to describe the situation of the builders (Translated "object of contempt") and the word used to describe his desire for Sanballat and Tobiah (Translated "plunder") sound similar.

The determination of the builders is described in verse 6, "So we continued to build the wall and all the wall was joined together until half its height, for the heart in the people was to work." The Hebrew text emphasizes their continued building with the imperfect state of the verb ("we continued to build"). The result was that the wall was completed all the way around the city ("all the wall was joined together") to a level half way to the projected height ("until half its height"). The reason that they kept on building and were able to achieve such a level of success was "the heart in the people was to work." Though the translation is a bit awkward, it literally reflects the Hebrew text. What is intended in this explanation is that the people were totally committed to the work. Through their prayer and determination, Nehemiah and the workers serve as examples for the readers of the appropriate response to anger and ridicule. Therefore, when God's people are opposed and ridiculed they should pray like Nehemiah and keep doing God's work like the builders of the wall because they will have success if their hearts are committed to the work.

Nehemiah and the Builders Respond with

Prayer and Vigilance

Nehemiah and the builders respond to anger and conspiring with prayer and vigilance in verses 7-9. Sanballat, Tobiah, and others become angry and conspire together; then Nehemiah and the builders pray and post a guard.

**The anger and conspiring of Sanballat, Tobiah, and others**. Sanballat, Tobiah, and others become angry and conspire together in verses 7-8. The anger of Sanballat, Tobiah, and others is described in verse 7, "But when Sanballat, Tobiah, the Arabs, the Ammonites, and the Ashdodites heard that the restoration to Jerusalem's walls was going up and that the gaps were closing, it made them very angry." They were angry because they had already expressed their opposition to the project (4:2-3), but the returned exiles kept on building. In fact, they were making significant progress. The wall was going up and the segments under construction were being joined together. The extent of their anger is emphasized in the Hebrew text with an intensive adverb (Translated "very angry"). The conspiring of Sanballat, Tobiah, and others is described in verse 8, "They all conspired together to go and fight against Jerusalem and cause confusion in it." The unity of their opposition is emphasized in the Hebrew text both by an intensive noun (Translated "all"), an adverb (Translated "together"), and the verbal idea ("conspired"). The first thing they conspired to do is clear; they planned to attack Jerusalem. However, the second thing they conspired to do is not as clear. I have followed the NIV and translated "cause confusion." Nonetheless, the Hebrew word means "wandering" and thereby "error." Perhaps their intention is to cause the returned exiles to doubt God and turn away from him and building the wall. As the readers witnessed the anger and conspiring of Sanballat, Tobiah, and others, they would relate it to their own experience of opposition and threats.

**Nehemiah and the builders respond with prayer and vigilance**. Nehemiah and the builders respond with prayer and vigilance in verse 9, "But we prayed to our God and posted a guard day and night to meet this threat." The continual vigilance of Nehemiah and the builders is emphasized by "day and night." I have followed the NIV and translated the final phrase "to meet this threat." However, the Hebrew literally means "from before them" and is not clear. Nonetheless, through their prayer and vigilance, Nehemiah and the builders serve as examples for the readers of the appropriate response to anger and threats. Therefore, when God's people are opposed and threatened they should pray and be vigilant like Nehemiah and the builders of the wall.

Nehemiah Exhorts the People of Judah and

God Frustrates Their Enemies

Nehemiah exhorts the people of Judah and God frustrates the plan of their enemies in verses 10-15. The discouragement and fear of the people of Judah is described; then Nehemiah posts guards and exhorts them to be courageous, remember the Lord, and fight; and God frustrates their enemies' plans so they can return to work.

**The discouragement and fear of the people of Judah**. The discouragement and fear of the people of Judah is described in verses 10-12. Verse 10 describes their discouragement regarding the building of the wall, "Meanwhile, Judah said, 'The strength of the burden bearer is giving out and there is much rubble, so **we** are not able to build on the wall.'" They were discouraged for two reasons. First, they were discouraged because "the strength of the burden bearer is giving out." Actually, the word translated "giving out" literally means "stumbling" or "staggering" and provides a clear picture of the laborers stumbling from weakness under the heavy load of work. Second, they were discouraged because the project was so immense, "there is much rubble." Their discouragement over the immensity of the task is emphasized in the Hebrew text by an infinitive meaning "to increase" (Translated "much") and the word "rubble" that literally means "dry earth" or "dust." As a result, they came to the conclusion that continued building is impossible, "so we are not able to build on the wall." The extent of their discouragement is stressed in the Hebrew text by doubling the subject pronoun (Literally "so we, we are not able to build" indicated in translation by bold print "so **we** are not able to build").

The fear of those living near the enemies of the people of Judah is described in verses 11-12. The plans of their enemies are related in verse 11, "Also our enemies said, 'They will not know and will not see until we come into the midst of them, kill them, and stop the work.'" The fearful complaint of those who lived near them is described in verse 12, "Then the Jews who lived near them came and told us ten times over, 'From all the places that you turn, they will be against us.'" The extent of their fear is emphasized by the fact that they kept repeating their complaint ("told us ten times over"). The essence of their complaint was probably that the armed men of Nehemiah could not protect every place all the time. Therefore, their enemies would attack wherever they left. The second half of their complaint is unclear and literally means "against us" rather than "they will be against us." However, the context seems to warrant the fuller translation (See Breneman, 197 note 84 for a list of possible emendations and translations). The brief and almost unintelligible form of their complaint may be another indication of the extent of their fear. As the readers witnessed the discouragement and fear of the people of Judah, they would relate it to their own experience of discouragement and fear.

**Nehemiah posts guards and exhorts them to be courageous, remember the Lord, and fight**. Nehemiah posts guards and exhorts the people to be courageous, remember the Lord, and fight in verses 13-14. First, Nehemiah posts guards in verse 13, "Therefore I stationed some of the people behind some of the lowest points of the wall at the exposed places. I stationed the people by families, with their swords, spears, and bows." Through his posting of guards, Nehemiah serves as an example for the readers. They should also take precautions when discouraged and afraid. Second, he exhorts them to be courageous, remember the Lord, and fight in verse 14, "Then I looked, stood up, and said to the nobles, the officials, and the rest of the people, 'Don't be afraid before them. Remember the great and frightening Lord and fight for your brothers, your sons and your daughters, your wives and your homes.'" Nehemiah's command to "remember the great and frightening Lord" provides the foundation for not being afraid and fighting. The word translated "Lord" emphasizes God's sovereignty. He is exalted further with the adjectives "great" and "frightening." The adjective translated "frightening" comes from the same root as the verb translated "Don't be afraid." The implication is that they need not be "afraid" of their enemies because their "frightening Lord" will make their enemies afraid. Through Nehemiah's exhortation to the people of Judah, he also exhorts the readers to be courageous and fight.

**God frustrates their enemies' plans and they return to work**. God frustrates their enemies plans and they return to work in verse 15, "When our enemies heard that it was known to us and that God had frustrated their plan, all of us returned to the wall, each to his own work." Evidently God frustrated the plan of their enemies by revealing it to Nehemiah and the people of Judah. The verb translated "frustrated" literally means "broke" and stresses that these plans did not work. The description of the return to work emphasizes that each and every worker was able to return to work. Through God's frustration of the plans of the enemies of the people of Judah so that they could return to work, the readers are encouraged to be courageous, remember the Lord, and fight based on their expectation that God will frustrate their enemies' plans as well so that they can keep on serving him. Through their return to work, the builders model the appropriate response to God's word. Therefore, when God's people are discouraged and afraid they should be courageous, remember their great and frightening Lord, and be ready to fight as Nehemiah commanded the builders because God will frustrate the plans of their enemies.

The Vigilance, Faith, and Determination

Of Nehemiah and the Builders

The continued vigilance, faith, and determination of Nehemiah and the people are described in verses 16-23. These verses intertwine descriptions of the vigilance and determination of Nehemiah and the people and Nehemiah giving instruction and encouragement to the people regarding vigilance and determination.

**The vigilance and determination of Nehemiah and the people**. The vigilance and determination of Nehemiah and the people are described in verses 16-18, 21, and 23. Verse 16 describes the division of the men between work and guard duty, "From that day half of my servants did the work, while the other half were equipped with spears, shields, bows and armor." Through this division of effort, they could continue to work while remaining vigilant. Verses 16-17 describe the placement of the leaders behind the people, "The leaders were behind all the house of Judah who were building the wall." Presumably they were placed in this location so that they could observe both the work and the horizon for possible enemies. Verses 17-18 describe the readiness of the builders for battle, "Those who lifted a burden carried with one hand and held a weapon with the other, the builders each had his sword tied to his side while building." Even those who did the work were ready to drop what they were doing and fight. The Hebrew text further stresses their readiness to fight with the distributive use of the noun _ish_ (man) to emphasize that everyone had a sword (Translated "each had his sword"). Verse 18 describes the readiness of the man who sounded the trumpet to signal the alarm, "The man who sounded the trumpet stayed near me." Verse 21 describes the continuation of work, while they remained vigilant, "So we kept on doing the work with half them holding spears, from the rising dawn until the stars came out." The Hebrew text emphasizes their determined persistence by the use of a pronoun and participle rather than a verb (Translated "we kept on doing the work"). In addition, their determined persistence is stressed by the fact that they worked from the first light of day until dark when the stars could be seen. Verse 23 describes the extreme vigilance of Nehemiah and his brothers, men, and guards, "Neither I nor my brothers, my servants, the men of the guard that followed me, none of us took off our clothes; each had his weapon, even when he went for water." Their vigilance is emphasized by indicating that they kept their cloths on at all times and never were without their weapons so they were always ready to fight. The Hebrew text further stresses their vigilance with the distributive use of the noun _ish_ (man) to emphasize that everyone had a weapon (Translated "each had his weapon"). Actually, the conclusion of this verse is unclear and could be more literally translated, "a man his weapon the water." Another way these words could also be understood to mean, "each man had his weapon and water," indicating that everyone was always armed and did not need to go for water because they carried it with them. Through their vigilance and determined persistence to keep on building the wall, the people of Judah serve as examples for the readers.

**Nehemiah instructs and encourages the builders**. Nehemiah instructs and encourages the people in verses 19-20 and 22. He warns them of their peril in verse 19, "Then I said to the nobles, the officials, and the rest of the people, 'The work is extensive and spread out, and we are separated on the wall, with each man far from his brother.'" He stresses their isolation from one another as they work on the wall to emphasize their peril. He uses a pronoun and participle rather than a verb to stress their constant separation from one another (Translated "we are separated"). He employs the noun _ish_ (man) in its distinct distributive sense to emphasize their isolation (Translated "each man far from his brother"). He instructs them to rally to the sound of the trumpet in verse 20, "Wherever you hear the sound of the trumpet, join us there." He also assures them that God will fight for them in verse 20, "Our God will fight for us!" As Breneman observes, "he was surely thinking of earlier occasions when God fought for Israel" (Breneman, 199). He gives additional instructions for vigilance in verse 22, "At that time I also said to the people, 'Have every (intensive use of _ish_ ) man and his servant spend the night inside Jerusalem, so they can be for us a night guard and a day worker.'" He again employs the noun _ish_ (man) in its distinct distributive sense, this time to emphasize that everyone was to spend the night in Jerusalem and serve as both a guard and worker. As Nehemiah instructs and encourages the people of Judah, he also instructs and encourages the readers. Therefore, when God's people are threatened, they should be vigilant and determined to continue working like Nehemiah and the builders of the wall because God will fight for them.

Application of the Message

Christians are frequently ridiculed and threatened when they seek to do God's will. Similarly, Nehemiah and the returned exiles were ridiculed and threatened by the rulers of Trans-Euphrates when they sought to rebuild Jerusalem's wall. These similarities in situations provide a strong basis for applying the message of this passage to the modern context. There are some contextualized elements that require that the message of the passage be limited or adjusted when applied to the modern situation. Certainly God does not intend for Christians to rebuild Jerusalem's wall. Nonetheless, God does often ask them to do things that result in opposition and ridicule. I have simplified and generalized the statements of the applied message below, removing specific references to the people and events of the passage and relating contextualized elements to equivalents in the modern situation to make them more understandable to modern readers. When Christians are opposed and ridiculed they should pray and remain determined to do God's work because they will have success if their hearts are committed to the work. When Christians are opposed and threatened they should pray and be vigilant. When Christians are discouraged and afraid they should take precautions, remember their great and frightening LORD, and be courageous because God will frustrate the plans of their enemies. When Christians are threatened they should be vigilant and determined to continue working because God will fight for them.

Communication of the Message

**Title** : SO WE CONTINUED TO BUILD THE WALL

**Objective** : The objective of this message is to exhort and encourage Christians to pray, take precautions, and remain determined to do God's work when they are ridiculed and threatened.

**Proposition** : When Christians are ridiculed and threatened they should pray and remain determined to do God's work, take precautions and be vigilant, remember their great and frightening Lord and be courageous because God will frustrate the plans of their enemies and fight for them and enable them to succeed.
Introduction

Christians are frequently ridiculed and threatened when they seek to do God's will. _Illustration of Christians Being Ridiculed and Threatened._ Similarly, Nehemiah and the returned exiles were ridiculed and threatened by the rulers of Trans-Euphrates when they sought to rebuild Jerusalem's wall. As Nehemiah and the returned exiles respond to opposition and threats, they reveal how we should deal with the challenges that God gives us. _Read Nehemiah 4:1-23_.

I. When Christians are opposed and ridiculed, they should pray and remain determined to do God's work because they will have success if their hearts are committed to the task.

A. The distress, anger, and ridicule of Sanballat and Tobiah were distressed and angry when they heard that the returned exiles were continuing to rebuild the wall and ridiculed their efforts (1-3)

B. Nehemiah responded to their opposition and ridicule with prayer, "Hear, O our God, for we are an object of contempt. Turn back their taunt on their own heads. Give them over as plunder in a land of captivity. Do not cover up their guilt and do not let their sins be blotted out from your sight, for they have been provoking in sight the builders."

C. The builders responded to their opposition and ridicule by continuing to build the wall, "So we continued to build the wall and all the wall was joined together until half its height, for the heart in the people was to work" (6). The reason that they kept on building and were able to achieve such a level of success was "the heart in the people was to work." Through their prayer and determination, Nehemiah and the workers serve as examples of the appropriate response to anger and ridicule.

D. _Illustration of Prayer and Determination Leading to Success_

E. Application--Therefore, when we are opposed and ridiculed, we should pray and remain determined to do God's work because we will have success if our hearts are committed to the task.

II. When Christians are opposed and threatened, they should pray and be vigilant.

A. Sanballat, Tobiah, and others became even more angry when they heard that the walls were going up and the gaps were closing and conspired together to attack Jerusalem and discourage those who were working on the wall (7-8).

B. Nehemiah and the builders responded with prayer and vigilance in verse 9, "But we prayed to our God and posted a guard day and night to meet this threat." Through their prayer and vigilance, Nehemiah and the builders serve as examples for us of the appropriate response to opposition and threats.

C. _Illustration of Prayer and Vigilance_

D. Therefore, when we are opposed and threatened, we should pray and be vigilant.

III. When Christians are discouraged and afraid, they should take precautions, remember their great and frightening Lord, and be courageous because God will frustrate the plans of their enemies.

A. The people of Judah were discouraged because the workers were getting tired and the task was so immense and did not believe they could complete building the wall (10). In addition, they had heard reports that their enemies planned to ambush them in order to stop work on the wall and that the defenders would not be able to protect them (11-12).

B. In response, Nehemiah posted guards and exhorted the people of Judah to be courageous, remember their great and frightening Lord, and fight (13-14). They need not be afraid because their great and frightening Lord will make their enemies afraid. As Nehemiah exhorts the people of Judah, he is also exhorting us to be courageous and fight.

C. Indeed, God frustrated their enemies' plans and they were able to return to work, "When our enemies heard that it was known to us and that God had frustrated their plan, all of us returned to the wall, each to his own work" (15).

D. _Illustration of God Frustrating the Plans of His Enemies_

E. Application--Therefore, when we are discouraged and afraid, we should take precautions, remember our great and frightening Lord, and be courageous because God will frustrate the plans of our enemies.

IV. When Christians are opposed and threatened, they should be vigilant and determined to continue working because God will fight for them.

A. Nehemiah and the people of Judah continue to be vigilant. Half the men worked while the other half had guard duty (16). The leaders were placed in a position where they could observe both the work and the horizon for possible enemies (16-17). The workers were armed and ready for battle (17-18). There was a trumpeter with Nehemiah ready to sound the alarm (18). Nehemiah and his brothers, men, and guards never took off their clothes and each had his weapon even when they went for water so that they were always ready for battle (21). Nehemiah gave orders for every man to spend the night within the walls so that they could be a worker by day and a guard by night (22)

B. Nehemiah warned the people of their peril and instructed them to rally to the sound of the trumpet assuring them that God would fight for them, "Wherever you hear the sound of the trumpet, join us there. Our God will fight for us!" (21)

C. Indeed, the people continued to rebuild the wall while maintaining their vigilance, "So we kept on doing the work with half of them holding spears, from the rising dawn until the stars came out."

D. _Illustration of God Fighting for His People_

E. Application--When we are opposed and threatened, we should be vigilant and determined to continue working because God will fight for us.

Conclusion

Christians are frequently ridiculed and threatened when they seek to do God's will. Similarly, Nehemiah and the returned exiles were ridiculed and threatened by the rulers of Trans-Euphrates when they sought to rebuild Jerusalem's wall. As Nehemiah and the returned exiles respond to opposition and threats, they reveal how we should deal with the difficulties that we often experience when serving God. When we are opposed and ridiculed we should pray and remain determined to do God's work because we will have success if our hearts are committed to the task. When we are opposed and threatened we should pray and be vigilant. When we are discouraged and afraid we should take precautions, remember our great and frightening Lord, and be courageous because God will frustrate the plans of our enemies. When we are opposed and threatened we should be vigilant and determined to continue working because God will fight for us.

### CHAPTER FOUR

### SHOULDN'T YOU WALK IN THE FEAR OF OUR GOD

### Nehemiah Confronts Exploitation and Models Compassion

### Nehemiah 5:1-19

Though this passage is related to its context (See Literary Context and Role), it is clearly distinct because it describes Nehemiah confronting exploitation whereas the surrounding passages describe the rebuilding of Jerusalem's wall.

Study of the Passage

Text and Translation

5:1Now there was a great outcry of the people and their wives against their Jewish brothers. 2Some were saying, "With our sons and daughters we are numerous; we must get grain and eat so we can stay alive." 3Others were saying, "We are mortgaging our fields, our vineyards, and our houses because we must get grain during the famine." 4Still others were saying, "We have borrowed silver for the king's tax on our fields and vineyards. 5Now, our flesh is like the flesh of our brothers and our sons are like their sons, yet we are subjecting our sons and daughters to slavery. Some of our daughters have already been enslaved, but it is not in the power of our hand and our fields and our vineyards belong to others."

6It was very distressing to me when I heard their outcry and these charges. 7My heart advised me and I accused the nobles and officials. I said to them, " **You are charging interest** , each against his brother!" So I constituted a great assembly against them 8and said to them: " **We** have bought back our Jewish brothers who were sold to the Gentiles as much as we could. But **you** are even selling your brothers so that they may be sold back to us!" They were silent and could not find a word. 9So I said, "What you are doing is not right. Shouldn't you walk in the fear of our God from the insults of our Gentile enemies? 10I and my brothers and my servants are also lending them silver and grain. But please let us leave off this interest! 11 **Please return** to them today their fields, vineyards, olive groves and houses, and also the percentage of the silver, grain, new wine, and oil which you are charging them as interest." 12Then they said, "We will return and will not seek from them. Therefore, we are doing as you say." So I summoned the priests and made them take an oath to do according to this word. 13I also shook out my lap and said, "In this way may God shake out of his house and property every man who does not act according to this word. Thus may he be shaken out and emptied!" At this the whole assembly said, "Amen," and praised the LORD and the people did according to this word.

14Moreover, from the day he appointed me to be their governor in the land of Judah, from the twentieth year until the thirty-second year of King Artaxerxes--twelve years--neither I nor my brothers ate the food of the governor. 15But the former governors, who were before me, placed a heavy burden on the people and took from them food and wine in addition to forty shekels of silver. Their assistants also lorded it over the people. But **I** **did not do so** because of the fear of God. 16I also dedicated myself to the work on this wall and we did not acquire land, including all my men who were assembled there for the work. 17Furthermore, Jews and officials, one hundred and fifty men, as well as those who came to us from the surrounding nations were at my table. 18That which was being prepared for one day: one ox, six choice sheep, and some poultry were prepared for me and every ten days every wine in abundance. In spite of all this, I never sought the food of the governor because the demands were heavy on this people. 19Remember **me** with favor, O my God, for all I have done for this people.

Situation and Purpose

The passage describes a setting in which survival was a real struggle for some of the returned exiles and they were forced to sell their property and even their children in order to purchase food and pay taxes. Nehemiah relates their outcry in verses 1-5, "Now there was a great outcry of the people and their wives against their Jewish brothers. Some were saying, 'With our sons and daughters we are numerous; we must get grain and eat so we can stay alive.' Others were saying, 'We are mortgaging our fields, our vineyards, and our houses because we must get grain during the famine.' Still others were saying, 'We have borrowed silver for the king's tax on our fields and vineyards. Now, our flesh is like the flesh of our brothers and our sons are like their sons, yet we are subjecting our sons and daughters to slavery. Some of our daughters have already been enslaved, but it is not in the power of our hand and our fields and our vineyards belong to others.'" One of the contributing factors to their plight was that their countrymen were charging them high interest rates. As Nehemiah accuses them in verse 7, "You are charging interest, each against his brother!" They were also selling the children of their creditors to foreigners, counteracting the efforts of Nehemiah to buy back all Jews from slavery. As Nehemiah explains in verse 8, "We have bought back our Jewish brothers who were sold to the Gentiles as much as we could. But you are even selling your brothers so that they may be sold back to us!" Breneman also suggests that "the economic situation was more critical because the people dedicated so much labor to the wall" (Breneman, 200). This setting reflects a general situation in the life of the readers in which some of them were also struggling for survival because of famine, taxes, etc. and others were exploiting the situation in order to make a profit. The purpose of the passage was to encourage those who have been exploiting others to stop exploiting others, give everything back, and treat others with selfless compassion.

Literary Context and Role

The books of Ezra-Nehemiah generally follow a chronological structure. This passage is part of the sixth chronological division of the account and describes the rebuilding of Jerusalem's wall. However, this division is very closely related to the preceding division (1:1-2:10), which describes the return of Nehemiah to Jerusalem since that passage indicates clearly that the primary concern of Nehemiah as he considered returning to Jerusalem was the state of Jerusalem's wall. Therefore, the passage in that division should be considered when interpreting this division. Though the connection is not as clear, this passage is also closely related to the other passages in this division. In this passage Nehemiah confronts the exploitation of some of the men of Judah. Their exploitation and the uproar that resulted was another hindrance to the completion of the wall. Therefore, these passages should also be considered when interpreting this passage. In addition, this passage is somewhat similar in form to the passages that describe Nehemiah confronting those who were violating their commitment to God and his Law (Nehemiah 13:4-31).

Form and Function

The passage can be generally classified as historical narrative. The key elements of historical narrative are setting, characters, and plot. Through identifying with the characters in their setting the readers are enabled to enter into the experience of God's people in history and learn from their experience as the plot develops. The setting of the passage is Jerusalem where some of returned exiles were being forced to sell their property and children because of the struggle for survival. In addition, some the nobles who were loaning them money at interest (See Situation and Purpose). The readers would have readily identified with this setting, equating it with their own struggle and experience of exploitation. The primary characters of the story are the returned exiles who were struggling, Nehemiah, and the officials and nobles who were charging usury. The exploited Jews serve to introduce the problem that is addressed in the passage and discourage exploitation by illustrating the harm caused by exploitation. Nehemiah serves to confront the readers who are exploiting their brothers as he rebukes, exhorts, and threatens the nobles and officials of Judah. In addition, Nehemiah serves as a model for how to respond to people in need through his refusal to charge interest on loans or make use of the food allotted to the governor. Actually, the readers are probably intended to identify with the nobles and officials who were charging interest. These serve first as negative models and then as positive models as they respond appropriately to Nehemiah's rebuke and exhortation by repenting, swearing an oath to stop exploiting others and give back what they have taken, and following through on their commitment. As the plot develops the readers are led to recognize the harm they have done to others through the outcry of the poor; agree to stop exploiting others when Nehemiah rebukes, exhorts, and threatens the nobles and officials who were charging usury; and follow the example of Nehemiah as he refuses to eat the food allotted to the governor (See Strategy and Structure).

Strategy and Structure

The passage follows a general chronological structure, at least in verses 1-13. The passage begins with Nehemiah describing the great outcry of the poor against their Jewish brothers in verses 1-5. This serves to introduce the problem and discourage exploitation by describing the harm that results. Next, Nehemiah describes his confrontation with the nobles and officials in verses 6-13. This serves to confront readers who are exploiting others and encourage them to repent like the nobles and officials. The passage concludes with Nehemiah describing his practice while he served as governor in verses 14-19. This serves to encourage selfless concern for others through the example of Nehemiah and his men.

I. The Great Outcry of the People against Their Jewish Brothers (5:1-5)

A. Introduction (1)

B. Their Outcry because of the Need for Grain in Order to Stay Alive (2)

C. Their Outcry because of the Necessity of Mortgaging Their Property in Order to Get Grain (3)

D. Their Outcry because of the Necessity of Subjecting Their Children to Slavery in Order to Pay the King's Tax (4-5)

1. They complain because of the have had to borrow money to pay the king's tax (4)

2. They complain because they have had to subject their sons and daughters to slavery (5a)

3. They complain because they are powerless to redeem their daughters without property (5b)

II. Nehemiah Confronts the Nobles and Officials and They Repent (5:6-13)

A. Nehemiah Accuses the Nobles and Officials and They Are Unable to Respond (6-8)

1. He becomes distressed and accuses them of charging interest (6-7a)

2. He convenes the great assembly and accuses them of selling their brothers (7b-8a)

3. They are unable to respond (8b)

B. Nehemiah Exhorts the Nobles and Officials and They Repent (9-12a)

1. He exhorts them to stop charging interest and return what they have taken (9-11)

a. He encourages them to repent and walk in the fear of God (9)

b. He pleads with them to stop charging interest (10)

c. He pleads with them to return what they have taken (11)

2. They repent and agree to do what he has said (12a)

C. Nehemiah Requires that the Nobles and Officials Take an Oath and They Do What They Have Said (12b-13)

1. He requires them to take an oath that they will do what they have said (12b)

2. He threatens them with a curse if they do not do what they have said (13a)

3. The people say "amen" and praise the LORD and the nobles and officials do what they have said (13b)

III. Nehemiah's Practice While Serving as Governor (5:14-19)

A. Nehemiah's Refusal to Eat the Food Allotted to the Governor (14)

B. The Conduct of Earlier Governors and Their Associates (15a)

1. They placed a heavy burden on the people

2. Their assistants lorded it over the people

C. The Conduct of Nehemiah and His Men (15b-16)

1. He did not conduct himself like earlier governors for fear of God (15b)

2. He devoted himself to work on the wall and did not acquire any land (16)

3. He never demanded the food allotted to the governor because he did not want to burden the people (17-18)

D. Nehemiah's Prayer that God Would Remember Him with Favor for What he Had Done (19)

Message or Messages

God's people should stop exploiting others because it results in human misery and helplessness like that suffered by some of the returned exiles. God's people should stop charging interest and make restitution like the officials and nobles because they are exploiting their brothers, it is wrong and they fear God and his judgment, they don't want to give their enemies a reason to insult them, and they want to give God's people a reason to praise him. God's people should not exploit others like the earlier governors but treat them with compassion like Nehemiah because they fear God, they are devoted to God's work rather than acquiring property, they don't want to place a burden on the people, and they desire to please God and receive his favor.

Analysis of the Details

The Great Outcry of the People against

Their Jewish Brothers

The great outcry of the people against their Jewish brothers is related in verses 1-6. The outcry is introduced; then the specific complaints of the people against their Jewish brothers are cited. These include their outcry because of the urgent need to get grain in order to stay alive, the necessity of mortgaging their property to get grain, and the necessity of subjecting their children to slavery in order to pay the king's tax.

**Introduction**. The great outcry is introduced in verse 1, "Now there was a great outcry of the people and their wives against their Jewish brothers." The urgency of their outcry is stressed with the intensive adjective "great." The specific examples of their outcry that follow indicate that this was a cry of despair because of the difficulty of their situation and complaint against the circumstances and people who have caused their suffering. Those against whom their outcry is directed are identified as "their Jewish brothers." However, the role of their Jewish brothers in their suffering is not specified in the specific examples of their outcry. Nonetheless, the broader context indicates that their Jewish brothers were exploiting them by loaning money at excessive interest and confiscating their property when they defaulted on their payments.

**Their outcry because of the need for grain in order to stay alive**. Their outcry because of the urgent need for grain in order to stay alive is recorded in verse 2, "Some were saying, 'With our sons and daughters we are numerous; we must get grain and eat so we can stay alive.'" The urgency of their need to get grain and eat is emphasized in their outcry by the use of the voluntative mood (Translated "we must get grain and eat"). In addition, the urgency of their need is stressed by the fact that the welfare of their children is affected and it is a life and death situation.

**Their outcry because of the necessity of mortgaging their property in order to get grain**. Their outcry because of the necessity of mortgaging their property to get grain is recorded in verse 3, "Others were saying, 'We are mortgaging our fields, our vineyards, and our houses because we must get grain during the famine.'" Again the urgency of their need is stressed by their use of the voluntative mood (Translated "we must get grain"). In addition, the difficulty of their situation is stressed by the list of properties they have had to mortgage. They have not only had to mortgage their income properties ("our fields, our vineyards"), but also their homes ("and our houses").

**Their outcry because of the necessity of subjecting children to slavery in order to pay the king's tax**. Their outcry because of the necessity of subjecting their children to slavery to pay the king's tax is recorded in verses 4-5. First, they complain because they have had to borrow in order to pay the king's tax in verse 4, "Still others were saying, 'We have borrowed silver for the king's tax on our fields and vineyards.'" The injustice of their situation seems to be stressed by this circumstance. Even though they have mortgaged their property, including their fields and vineyards, they still have to borrow to pay taxes on these properties. Second, they complain because they have to subject their children to slavery in the first part of verse 5, "Now, our flesh is like the flesh of our brothers and our sons are like their sons, yet we are subjecting our sons and daughters to slavery." Again the injustice of their situation seems to be stressed, in this case by comparing themselves to their brothers, probably their fellow Jews who are exploiting them. They are similar in appearance to their brothers ("our flesh is like the flesh of our brothers") and their children are similar as well ("and our sons are like their sons"); nonetheless, they have had to subject their children to slavery while their brothers have not. Finally, they complain because they are powerless to redeem their daughters without property in the second part of verse 5, "Some of our daughters have already been enslaved, but it is not in the power of our hand because our fields and our vineyards belong to others." The three outcries present a comprehensive problem. These people were struggling to get grain to eat, had to mortgage their property to get grain, and then had to subject their children to slavery in order to pay the king's tax, but they could do nothing to prevent it because they had already mortgaged their property. Through the outcry of the people, the tragic results of exploitation are revealed to the readers and they are encouraged to avoid exploitation that contributes to human suffering such as this. Therefore, God's people should stop exploiting others because it results in human misery and helplessness like that suffered by some of the returned exiles.

Nehemiah Confronts the Nobles and

Officials and They Repent

Nehemiah confronts the nobles and officials and they repent in verses 6-13. Nehemiah accuses the nobles and officials and they are unable to respond; he exhorts them and they repent; and he makes them take an oath and they do what they have said.

**Nehemiah accuses the nobles and officials and they are unable to respond**. Nehemiah accuses the nobles and officials and they are unable to respond in verses 6-8. He becomes distressed and accuses them of charging interest in verses 6-7, "It was very distressing to me when I heard their outcry and these charges. My heart advised me and I accused the nobles and officials. I said to them, ' **You are charging interest** , each against his brother!'" He emphasizes the extent of his distress with the intensive adverb (Translated "very"). Actually, the verb translated "It was very distressing" may not be a description of Nehemiah's emotional reaction to these charges. Instead, it could be a description of his moral judgment of their conduct. If that is the case, a better translation would be "It was very evil as far as I am concerned." Many understand "My heart advised me" as an idiom for "I considered carefully" (Breneman, 202). Nehemiah's charge against them is intensified in several ways. First, he uses a pronoun and participle to emphasize that charging interest was their regular practice. Second and third, he uses a verb and object from the same root and places the object first, out of the normal word order. Either one of these constructions serves to intensify what is said, but the two together make the charge even more emphatic (indicated in translation with bold print " **You are charging interest** "). Fourth, he points out that their charging of interest was directed "against their brothers," those whom they should be treating with compassion. The noun "brothers" is used to refer to fellow Jews in this context. Finally, he employs the distributive use of the noun ish to stress that all of them were guilty of this crime against their brothers (Translated "each"). Kidner observes, "It was quite legal to demand a material pledge against a loan (cf., e.g., Dt. 24:10-13), and Nehemiah himself had probably exercised this right (See on verse 10). But in hard times legal rights, to say nothing of wrongs, can deal mortal blows" (Kidner, 96). Indeed, as Breneman asserts, "The principle involved in these rules, which Nehemiah was applying, is the importance of generosity and kindness toward those in need" (Breneman, 204).

Nehemiah convenes the great assembly and accuses them of selling their brothers in verses 7-8, "So I constituted a great assembly against them and said to them: ' **We** have bought back our Jewish brothers who were sold to the Gentiles as much as we could. But **you** are even selling your brothers so that they may be sold back to us!'" His charge against them is again intensified in several ways. First, he contrasts their conduct with his own. He emphasizes his own conduct by doubling the subject pronoun (Literally "We, we have bought back" and indicated in translation with bold print " **We** have bought back"). Second, he emphatically states his charge against them again by doubling the subject pronoun (Literally "you, you are even selling" and indicated in translation with bold print " **you** are even selling"). Third, he uses an intensifying adverb to stress the extent of their crime (Translated "even"). Finally, he emphasizes the charge by asserting that they were not only acting contrary to his own practice, but they were actually counteracting what he was doing. As Nehemiah accuses the nobles and officials, he also accuses the readers who have exploited their brothers. Nehemiah describes how they were unable to respond in verse 8, "They were silent and could not find a word." Their inability to speak is probably an indication that they recognized the truth of his charges and could not devise any excuse for their conduct. In this at least they serve as positive examples for the readers of accepting responsibility for exploiting their brothers.

**Nehemiah exhorts the nobles and officials and they agree to stop charging interest and make restitution**. Nehemiah exhorts the nobles and officials and they agree to stop charging interest and make restitution in verses 9-12. He exhorts the nobles and officials to stop charging interest and return what they have taken in verses 9-11. First, he gives several reasons why they should stop charging interest and make restitution in verse 9, "So I said, 'What you are doing is not right. Shouldn't you walk in the fear of our God from the insults of our Gentile enemies?'" He encourages them to repent by asserting that their charging of interest "is not right." He then asks a double rhetorical question that provides two reasons for repenting. This double rhetorical question is of the type that implies an emphatic positive reply. This double rhetorical question is equivalent to the exclamation, "Yes, we should walk in the fear of our God from the insults of our Gentile enemies!" The implication of this double rhetorical question is that by repenting they will not only avoid God's wrath; they will also deny their Gentile enemies a basis for insulting them. Second, he pleads with them to stop charging interest in verse 10, "I and my brothers and my servants are also lending them silver and grain. But please let us leave off this interest!" He prefaces his plea with a reference to his own practice. He was also granting loans. However, he did not charge the interest. Therefore, based on his own practice he pleads with them, "Please, let us leave off this interest!" His plea is intensified somewhat by the use of the particle of entreaty (Translated "Please"). Third, he pleads with them to return what they have taken in verse 11, "Please return to them today their fields, vineyards, olive groves and houses, and also the percentage of the silver, grain, new wine, and oil which you are charging them as interest." Nehemiah states this plea even more emphatically. He again uses the particle of entreaty, but he also adds the letter _he_ to the imperative verb, a construction that may be used to express the urgent desire of the speaker that his command be obeyed. His plea is further intensified with the temporal adverb "today" to stress the need of immediate obedience. As Nehemiah exhorts the nobles and officials, he also exhorts readers who have exploited their brothers. The nobles and officials repent and agree to do what Nehemiah has said in verse 12, "Then they said, 'We will return and will not seek from them. Therefore, we are doing as you say.' In this they serve as examples for the readers of committing themselves to charging interest and making restitution because it is wrong, they fear God, and they do not want to give their enemies a reason for insulting them.

**Nehemiah requires that the nobles and officials take an oath and they do what they have said**. Nehemiah requires that the nobles and officials take an oath and they do what they have said in verses 12-13. He requires that they take an oath that they will do what they have said in verse 12, "So I summoned the priests and made them take an oath to do according to this word." The antecedent of the pronoun "them" is certainly the nobles and officials rather than the priests that he has just summoned. He probably summoned the priests to witness the oath. He threatens them with a curse if they do not do what they have said in the first part of verse 13, "I also shook out my lap and said, 'In this way may God shake out of his house and property every man who does not act according to this word. Thus may he be shaken out and emptied!'" According the Blenkinsopp, "the fold of the robe" ("lap" in my translation) "served as a kind of pocket" (Blenkinsopp, 230). In all probability the personal pronoun "his" refers to the one who has been charging interest and causing his brothers to lose their houses and property. Appropriately, they are threatened with losing their house and property if they do not act on their commitment so that their brothers have their houses and property restored to them. As Nehemiah exhorts the nobles and officials, he also exhorts readers who have been exploiting their brothers. The responses of the assembly and the nobles and officials are described in the second part of verse 13, "At this the whole assembly said, 'Amen,' and praised the LORD and the people did according to this word." The assembly responds unanimously with approval and praise. Though the choice of words is a bit confusing, "the people" probably refers to those people who have been exploiting their brothers. However, Kidner suggests, "the final statement speaks of a general obedience (the people), perhaps implying that like Nehemiah himself (10), others besides the chief offenders had discovered adjustments to be made (cf. 10), and found joy in doing the right thing at last" (Kidner, 97). These acted on their commitment by no longer charging interest and returning what they had taken. In this they serve as examples for readers of carrying through on their commitment to stop charging interest and making restitution because they want to avoid God's judgment and give God's people a reason to praise the LORD. Therefore, God's people should stop charging interest and make restitution like the officials and nobles because they are exploiting their brothers, it is wrong and they fear God and his judgment, they don't want to give their enemies a reason for insulting them, they want to give God's people a reason to praise him.

Nehemiah's Practice While Serving as

Governor and Prayer

Nehemiah describes his practice while serving as governor in verses 14-19. Nehemiah maintains that he and his brothers refused to eat the food allotted to the governor; then contrasts the conduct of earlier governors and their associates with a more detailed description of his conduct and the conduct of his men and their motivation. He concludes with a prayer based on his practice.

**Nehemiah's refusal to eat the food allotted to the governor**. Nehemiah maintains that he refused to eat the food allotted to the governor in verse 14, "Moreover, from the day he appointed me to be their governor in the land of Judah, from the twentieth year until the thirty-second year of King Artaxerxes--twelve years--neither I nor my brothers ate the food of the governor." The king allotted a portion of the produce of the land to the governor to meet the needs of his household. This portion was taken from the people of the land. Therefore, Nehemiah did not claim this right. In fact, he emphasizes that he never claimed this right, "from the day he appointed me to be their governor in the land of Judah, from the twentieth year until the thirty-second year of King Artaxerxes--twelve years." Through his compassionate treatment of others, Nehemiah serves as a positive example for the readers.

**The conduct of earlier governors and their associates**. Nehemiah describes the conduct of earlier governors and their associates in the first part of verse 15, "But the former governors, who were before me, placed a heavy burden on the people and took from them food and wine in addition to forty shekels of silver. Their assistants also lorded it over the people." Through their selfishness, the earlier governors and their assistants serve as negative examples for the readers.

**The conduct of Nehemiah and his men and their motivation**. Nehemiah describes his conduct and the conduct of his men and their motivation in verses 15-18. First, he asserts that he did not conduct himself like earlier governors because he feared God in the second part of verse 15, "But **I did not do so** because of the fear of God." He emphasizes this assertion by doubling the subject pronoun (Literally "I, I did not do so" indicated in translation with bold print " **I** **did not do so** "). As Nehemiah has previously described, the former governors "placed a heavy burden on the people and took from them food and wine in addition to forty shekels of silver." The reason that Nehemiah did not demand this food was that he was afraid that God would punish him for placing a heavy burden on the people. Second, he asserts that he and his men had different priorities as verse 16 reveals, "I also dedicated myself to the work on this wall and we did not acquire land, including all my men who were assembled there for the work." He emphasizes his dedication to the work on the wall by the verb he has chosen. This verb means "be" or "grow firm, strong" or "strengthen" and in this context could be translated "I took a firm hold of." This dedication excluded any concern for acquiring property. Third, he reasserts that he did not demand the food allotted to the governor to avoid burdening the people in verses 17-18, "Furthermore, Jews and officials, one hundred and fifty men, as well as those who came to us from the surrounding nations were at my table. That which was being prepared for one day: one ox, six choice sheep, and some poultry were prepared for me and every ten days every wine in abundance. In spite of all this, I never sought the food of the governor because the demands were heavy on this people." He stresses the demands placed upon him by the entertaining he was required to do as the governor. He had to feed over 150 men every day and the amounts of food and wine prepared were extraordinary. Nonetheless, he still did not demand the food allotted to the governor and instead used his own resources. As Kidner observes, "That Nehemiah should have shoulder all this himself is proof--if such were needed--that to him the whole enterprise was a labour of love" (Kidner, 98). He uses the negative lo with the imperfect verb to stress absolutely that he "never sought the food of the governor." As he stated earlier in verse 14, "from the day he appointed me to be their governor in the land of Judah, from the twentieth year until the thirty-second year of King Artaxerxes--twelve years--neither I nor my brothers ate the food of the governor." The reason that he was willing to make such a personal sacrifice was his concern for the people. Through his sacrifice for others out of concern for others and fear of God, Nehemiah serves as a positive example for the readers. They should also sacrifice rather than put a burden on others and arouse the wrath of God.

**Nehemiah's prayer that God would remember him with favor for what he had done**. Nehemiah prays that God would remember him with favor for what he had done in verse 19, "Remember me with favor, O my God, for all I have done for this people." The addition of the letter _he_ to the imperative verb form may stress the urgency of his prayer. Though Nehemiah's prayer is a heartfelt cry to God, it serves within the passage as further encouragement for the readers to sacrifice rather than put a burden on others because they desire to please God and receive his favor like Nehemiah. Therefore, God's people should not exploit others like the earlier governors, but be compassionate to others like Nehemiah because they fear God, are devoted to God's work rather than acquiring property, don't want to place a burden on the people, and desire to please God and receive his favor.

Application of the Message

Christians today sometimes engage in shady business practices and exploit others for their own gain. Similarly, some of the nobles and officials in Judah were enhancing their own financial situation by exploiting others. This similarity provides a strong basis for applying the message of this passage to the modern situation. There are a few contextualized issues that probably need to be addressed. The major contextualized issue is the charging of interest. Charging some interest is required in most cases in the modern context or money would be lost. Therefore, the contextual equivalent of this form of exploiting in the modern context is charging excessive interest. I have simplified and generalized the statements of the applied message below, removing specific references to the people and events of the passage and relating contextualized elements to equivalents in the modern situation to make them more understandable to modern readers. Christians should not exploit others because it results in human misery and hopelessness. Christians should stop exploiting others and make restitution because it is wrong and they fear God and his judgment, they do not want to give their enemies a reason for insulting them, and they want to give God's people a reason to praise him. God's people should not exploit others, but be compassionate to others because they fear God, they are devoted to serving God rather than acquiring wealth, they do not want to place a burden on others, and they desire to please God and receive his favor.

Communication of the Message

**Title** : SHOULDN'T YOU WALK IN THE FEAR OF OUR GOD

**Objective** : The objective of this sermon is to exhort and encourage Christians to avoid exploiting others for their own gain.

**Proposition** : Christians should treat others compassionately rather than exploit them for their own gain because exploitation is the cause of human suffering and hopelessness; exploitation is wrong, they fear God and his judgment, and exploitation will damage their reputation and witness; they are devoted to serving God rather than acquiring wealth, they do not want to put a burden on others, and they desire to please God and receive his favor.
Introduction

Christians today sometimes engage in shady business practices and exploit others for their own gain. Similarly, some of the nobles and officials in Judah were enhancing their own financial situation by exploiting their brothers. Nehemiah confronts these nobles and officials in chapter 5 and leads them to repent of their exploitation and make restitution. He also sets the example of treating others with compassion. He is still confronting and setting an example for us, leading us to stop exploiting others and instead to treat them with compassion. _Read Nehemiah 5:1-19_.

I. Christians should treat others compassionately rather than exploit them for their own gain because exploitation contributes to human suffering and hopelessness.

A. Nehemiah relates a great outcry of the people due to their exploitation at the hands of their brothers in verses 1-5.

B. These people were struggling to get grain to eat, had to mortgage their property to get grain, and then had to subject their children to slavery in order to pay the king's tax, but they could do nothing to prevent it because they had already mortgaged their property. Through the outcry of the people, the tragic results of exploitation are revealed and we are encouraged to avoid exploitation that contributes to human suffering and hopelessness.

C. _Illustration of the Suffering and Hopelessness Resulting from Exploitation_

D. Application--We should treat others compassionately rather than exploit them for our own gain because exploitation contributes to human suffering and hopelessness.

II. Christians treat others compassionately rather than exploit them for their own gain because it is wrong, they fear God and his judgment, and it will damage their reputation and witness.

A. Nehemiah leads the Jewish nobles and officials to repent of their exploitation of others and make restitution in verses 6-13.

B. Nehemiah argues that they should repent because what they are doing is wrong. Indeed, even though what they were doing was "legal" and even "ethical" from a worldly point of view, it violated what Jesus says are God's greatest commandments--"The most important one," answered Jesus, "is this: 'Hear, O Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.' The second is this: 'Love your neighbor as yourself.' There is no commandment greater than these" (Mark 12:29-31).

C. Nehemiah argues that they should repent because they fear God and his judgment. He asks them a rhetorical question that leads them to conclude that they should fear God, "Shouldn't you walk in the fear of our God?" (9) This is the type of rhetorical question that implies an emphatic positive response. Therefore, it is equivalent to the exclamation, "Yes, we should walk in the fear of our God!" He also threatens them with a curse if they do not repent, "I also shook out my lap and said, 'In this way may God shake out of his house and property every man who does not act according to this word. Thus may he be shaken out and emptied!'" (13) Appropriately, they are threatened with losing their house and property if they do not repent and restore the houses and property of their brothers.

D. Nehemiah argues that they should repent so that they don't give their enemies a reason for insulting them. He again uses a rhetorical question that leads them to conclude that they should not do anything to damage their reputation, "Shouldn't you walk . . . from the insults of our Gentile enemies?" (9) This again is the type of rhetorical question that implies an emphatic positive response. Therefore, it is equivalent to the exclamation, "Yes, we should walk from the insults of our Gentile enemies!"

E. _Illustration of Exploitation Destroying a Christian's Reputation and Witness_

F. The nobles and officials who were exploiting their brothers did repent and make restitution and the whole assembly praised God.

G. Application--We should treat others compassionately rather than exploit them for our own gain because it is wrong, we fear God and his judgment, and it will damage our reputation and witness.

III. Christians should treat people compassionately rather than exploit them for their own gain because they are devoted to serving God rather than acquiring wealth, they don't want to put a burden on anyone, and they desire to please God and receive his favor.

A. Nehemiah describes his practice while serving as governor in verses 14-19. He refused to eat the food allotted to the governor in contrast to other governors who took advantage of their position.

B. First, Nehemiah asserts that he refused the food allotted to the governor because he feared God, "But I did not do so because of the fear of God" (15).

C. Second, Nehemiah asserts that he refused the food allotted to the governor because he was devoted to the work of God rather than his own gain, "I also dedicated myself to the work on this wall and we did not acquire land, including all my men who were assembled there for the work" (16).

D. Third, Nehemiah reasserts that he refused the food allotted to the governor because he did not want to burden the people (17-18).

E. Nehemiah prays that God would remember him with favor for what he had done in verse 19, "Remember me with favor, O my God, for all I have done for this people." Through his prayer he reveals that he was seeking to please God and receive his favor.

F. _Illustration of a Godly Christian Businessman_

G. Application--We should treat people compassionately rather than exploit them for our gain because we fear God, are devoted to serving God rather than acquiring wealth, we don't want to put a burden on anyone, and we desire to please God and receive his favor.

Conclusion

Christians today sometimes engage in shady business practices and exploit others for their own gain. Similarly, some of the nobles and officials in Judah were enhancing their own financial situation by exploiting their brothers. Nehemiah confronts these nobles and officials in chapter 5 and leads them to repent of their exploitation and make restitution. He also sets the example of treating others with compassion. He is still confronting and setting an example for us, leading us to stop exploiting others but to treat others with compassion. We should treat others compassionately rather than exploit them for our own gain because exploitation is the cause of human suffering and hopelessness. We should treat others compassionately rather than exploit them for our own gain because it is wrong, we fear God and his judgment, and it will damage our reputation and witness. We should treat others compassionately rather than exploit them for our own gain because we fear God, are devoted to serving God rather than acquiring wealth, do not want to put a burden on others, and desire to please God and receive his favor.

### CHAPTER FIVE

### SO THE WALL WAS COMPLETED

### The Completion of the Rebuilding of Jerusalem's Wall

### Nehemiah 6:1-7:3

This passage can be distinguished from the preceding passage because that passage describes Nehemiah's confrontation with those who were exploiting others (5:1-19), whereas this passage describes the completion of the rebuilding of Jerusalem's wall. This passage can also be distinguished from the subsequent passage because that passage describes the registration that took place in anticipation of the resettlement of Jerusalem (7:4-73a). Though the passage is long and seems to reach a climax with the completion of the wall in verses 15-16, I have chosen to include 6:17-7:3 because it seems to continue the emphasis on the need to avoid being tricked or intimidated and to continue to do the work of God. However, the decision is somewhat arbitrary.

Study of the Passage

Text and Translation

6:1It came about that it was reported to Sanballat and Tobiah, and to Geshem the Arab, and to the rest of our enemies that I had rebuilt the wall and not a gap was left in it, though up to that time I had not set the doors in the gates. 2So Sanballat and Geshem sent to me, saying: "Come, let us consult together in the villages on the plain of Ono." But they were plotting to do evil to me; 3so I sent messengers to them, saying: "I am doing a great project so I am not able to go down. Why should the project stop while I leave it and go down to you?" 4They sent to me this same message four times and I returned to them this same answer. 5Then Sanballat sent his aide to me with this same message and an unsealed letter was in his hand. 6In it was written:

It is reported among the nations and Geshem says that you and the Jews are plotting to revolt, therefore you are building the wall. According to these reports you are becoming their king 7and have even appointed prophets to proclaim concerning you in Jerusalem, saying: "There is a king in Judah!" Now it will be reported to the king in accordance with these words; now come, let us consult together.

8I sent to him, saying: "It is not like these words that you are saying because you are inventing them from your heart." 9They are trying to frighten us, saying, "Their hands will withdraw from the work and it will not be completed." Now strengthen my hands.

10I went to the house of Shemaiah son of Delaiah, the son of Mehetabel and he was shut up. He said, "Let us consult together in the house of God, inside the temple, and let us close the temple doors, because men are coming to kill you--by night they are coming to kill you." 11But I said, "Should a man like me run away? Or should one like me go into the temple to save his life? I will not go!" 12I realized that God had certainly not sent him, but Tobiah and Sanballat had hired him because of the prophecy he had spoken against me. 13He had been hired so that I would be afraid, act in this way, sin, and it would become for them an evil name so that they could insult me. 14Remember Tobiah and Sanballat, O my God, because of what they have done, and also the prophetess Noadiah and the rest of the prophets who are trying to frighten me.

15So the wall was completed on the twenty-fifth of Elul, in fifty-two days. 16When all our enemies heard about this, all the nations surrounding us began to fear and fell greatly in their own eyes because they realized that this work had been done with the help of our God.

17Also, in those days the nobles of Judah were increasing their letters that were going to Tobiah, and Tobiah's were coming to them. 18For many in Judah were bound by oath to him, since he was son-in-law to Shecaniah son of Arah, and his son Jehohanan had taken in marriage the daughter of Meshullam son of Berekiah. 19In addition, they kept talking about his good deeds before me and my words were being sent to him. Tobiah sent letters to frighten me. 7:1After the wall had been rebuilt and I had set the doors in place, the gatekeepers and the singers and the Levites were appointed. 2I put in charge of Jerusalem my brother Hanani, along with Hananiah the commander of the citadel, because he was a man of integrity and feared God more than most. 3I said to them, "The gates of Jerusalem are not to be opened until the sun is hot and until they are standing guard. Have the doors shut and bar them. Also appoint residents of Jerusalem as guards, one at his post and another opposite his own house.

Situation and Purpose

The passage describes a setting in which the wall was nearly complete and the enemies of Nehemiah were attempting to disrupt the work through deception and intimidation. Nehemiah relates in verses 1-4 that Sanballat sent him four messages requesting a meeting in one of the villages on the plain of Ono, but as Nehemiah explains in verse 2, "But they were plotting to do evil to me." In a fifth message Sanballat threatened to send a false report to the king (5-7). As Nehemiah explains in verse 9, "They are trying to frighten us, saying, 'Their hands will withdraw from the work, and it will not be completed.'" Nehemiah relates in verse 10 that Shemaiah had warned him that men were coming to kill him and counseled him to take refuge in the temple. However, he explains that this was a plot to discredit him in verses 12-13, "I realized that God had certainly not sent him, but Tobiah and Sanballat had hired him because of the prophecy he had spoken against me. He had been hired so that I would be afraid, act in this way, sin, and it would become for them an evil name so that they could insult me." Nehemiah describes further attempts to deceive and intimidate him even after the completion of the wall in verses 17-19, "Also, in those days the nobles of Judah were increasing their letters that were going to Tobiah, and Tobiah's were coming to them. For many in Judah were bound by oath to him, since he was son-in-law to Shecaniah son of Arah, and his son Jehohanan had taken in marriage the daughter of Meshullam son of Berekiah. In addition, they kept talking about his good deeds before me and my words were being sent to him." This setting reflects a general situation in the life of the readers in which their enemies were seeking to deceive, intimidate, and discredit them so that they would forsake the work of the LORD. The purpose of the passage was to encourage the readers to remain committed to the work of the LORD rather than be deceived and intimidated.

Literary Context and Role

The books of Ezra and Nehemiah generally follow a chronological structure. This passage is part of the sixth chronological division of the in the account and describes the rebuilding of Jerusalem's wall. However, this division is very closely related to the preceding division (1:1-2:10), which describes the return of Nehemiah to Jerusalem since that passage indicates clearly that the primary concern of Nehemiah as he considered returning to Jerusalem was the state of Jerusalem's wall. Therefore, the passage in that division should be considered when interpreting this division. In addition, this passage is closely linked with other passages in the division. The first passage in the division describes the beginning of the rebuilding of the wall (2:11-3:32). The second passage in the division continues this account by describing the continuation of the rebuilding of the wall in spite of hardship (4:1-23). This passage completes the account by describing the completion of the wall. Though the connection is not as clear, this passage is also closely related to the other passage in this division (5:1-19). In that passage Nehemiah confronts the exploitation of some of the men of Judah. Their exploitation and the uproar that resulted was another hindrance to the completion of the wall. Therefore, these passages should also be considered when interpreting this passage. Furthermore, this passage is somewhat similar in form to the passages that describe the rebuilding of the altar and the temple (Ezra 3:1-13 and 4:1-6:14).

Form and Function

This passage can be generally classified as historical narrative. The key elements of historical narrative are setting, characters, and plot. Through identifying with the characters in their setting the readers are enabled to enter into the experience of God's people in history and learn from their experience as the plot develops. The setting of the passage is Jerusalem where the wall is nearly completed, but the enemies of the returned exiles were trying to disrupt the work through deception and intimidation. The readers would have readily identified with this setting, equating it with their own experience of enemies who are trying to disrupt what they are doing through deception and intimidation. The primary characters of the story are Sanballat, Tobiah, and Geshem, Shemaiah, some of the nobles, and Nehemiah. Sanballat, Tobiah, and Geshem as well as Shemaiah and some of the nobles are the antagonists that present the problem. Nehemiah models the appropriate response by his refusal to be tricked or intimidated, dedication to the work, prayer, and vigilance. As the plot develops the readers are led to follow the example of Nehemiah as he responds to the deceptive and threatening messages from Sanballat, Tobiah, and Geshem; is counseled by Shemaiah to take refuge in the temple; and some of the nobles lobby on behalf of Tobiah and he sends intimidating letters (See Strategy and Structure). The story also contains an ironic twist. Though the enemies of Nehemiah and the workers are trying to intimidate them, they themselves are intimidated. As verse 16 affirms, "When all our enemies heard about this, all the nations surrounding us began to fear and fell greatly in their own eyes because they realized that this work had been done with the help of our God."

Strategy and Structure

The passage follows a general chronological structure. The first two sections describe situations in which Nehemiah's enemies try to trick and intimidate him and he responds by refusing to be tricked or intimidated, remaining committed to the work, and praying. In the first section, Nehemiah refuses to be tricked or intimidated by the messages from Sanballat in 6:1-9. In the second section Nehemiah refuses to be tricked or intimidated by the subterfuge of Shemaiah in 6:10-14. These sections reveal the appropriate response to trickery and intimidation through the example of Nehemiah. The third section inserts an ironic twist into the account. Those who were seeking to intimidate Nehemiah are intimidated when the wall is completed and they realize that God had helped in 6:15-16. This section provides encouragement for continuing to trust God and remaining committed. Finally, the fourth section describes another situation in which Nehemiah's enemies try to trick and intimidate him. In 6:17-7:3 he responds by refusing to be tricked or intimidated and being vigilant. This subsection again reveals the appropriate response to trickery and intimidation through the example of Nehemiah.

I. Nehemiah Is not Intimidated and Prays for Strength (6:1-9)

A. Sanballat and Geshem Send Messages to Nehemiah, but He Is not Intimidated (1-4)

1. Sanballat, Tobiah, Geshem, and the rest of their enemies receive word that the wall was nearly complete

2. Sanballat and Geshem send a message inviting Nehemiah to a meeting

3. Nehemiah realizes that they are scheming to harm him and refuses the invitation

4. Four times they send the same message and he gives them the same answer

B. Sanballat Sends a Fifth Message to Nehemiah with a Threating Letter (5-8)

1. Sanballat sends the same message and an unsealed letter threatening to send a false report to the king (5-7)

2. Nehemiah denies the charges and accuses Sanballat of treachery (8)

C. Nehemiah Warns the People and Prays for Strength (8-9)

1. Nehemiah warns the people that they are trying to frighten them (8)

2. Nehemiah prays for God to strengthen his hands (9)

II. Nehemiah Is not Tricked and Prays for Help (6:10-14)

A. Nehemiah Visits Shemaiah Who Invites Him to Shut Himself inside the Temple for a Meeting (10)

B. Nehemiah Refuses to Run Away or Go into the Temple to Save His Life (11)

C. Nehemiah Explains that the Invitation Was a Plot to Trick and Discredit Him (12-13)

1. He explains that God did not send Shemaiah, but he had been hired by Tobiah and Sanballat (12)

2. He explains that Shemaiah had been hired to trick Nehemiah so that he would sin and they could discredit him (13)

D. Nehemiah Prays for God to Remember Tobiah and Sanballat and the Prophets Who Were Trying to Frighten Him (14)

III. The Completion of the Wall and Intimidation and Discouragement of Their Enemies (6:15-16)

A. The Completion of the Wall (15)

B. The Intimidation and Discouragement of Their Enemies (16)

IV. Nehemiah Remains Vigilant Even After the Wall Is Completed (6:17-7:3)

A. The Betrayal of the Nobles of Judah and Intimidating Letters of Tobiah (6:17-19)

B. Nehemiah's Appoints Hanani and Hananiah and Instructs Them to Take Precautions (7:1-3)

1. Nehemiah appoints Hanani and Hananiah (1)

2. Nehemiah instructs them to take precautions (2-3)

a. Don't have the gates opened until the sun is hot and the guards are at their posts

b. Keep the doors shut and barred even while the gatekeepers are on duty

c. Appoint additional guards from the residents of Jerusalem

Message or Messages

God's people should not allow themselves to be intimidated, but remain committed to God's work and pray for strength like Nehemiah because their enemies are trying to thwart God's work and it is too important to interrupt. God's people should not allow themselves to be tricked, but remain committed to God's work and pray for help like Nehemiah because their enemies are trying to discredit them in order to thwart God's work. God's people should not allow themselves to be intimidated or tricked, but remain committed to God's work and pray like Nehemiah because God will enable them to complete his work and terrify and humiliate their enemies. God's people should remain vigilant like Nehemiah because they will continue to be betrayed and threatened.

Analysis of the Details

Nehemiah Is Not Intimidated and

Prays for Strength

Nehemiah asserts that he was not intimidated and prayed in 6:1-9. Sanballat and Geshem sent messages to Nehemiah, but he was not intimidated; Sanballat sent a fifth message to Nehemiah, but he was still not intimidated; and Nehemiah warned the people and prayed for strength.

**Sanballat and Geshem send messages to Nehemiah, but he is not intimidated**. Nehemiah asserts that Sanballat and Geshem sent messages to him, but he was not intimidated in verses 1-4. Sanballat, Tobiah, Geshem and the rest of their enemies received word that the wall was nearly complete under Nehemiah's leadership in verse 1. Sanballat and Geshem then sent a message inviting Nehemiah to a meeting in verse 2, "So Sanballat and Geshem sent to me, saying: Come, let us consult together in the villages on the plain of Ono.'" The addition of the letter _he_ to the verb forms may stress the urgency of their invitation. Sanballat and Geshem were powerful men in the Trans-Euphrates region and could exert a great deal of pressure to force Nehemiah to accept their invitation. As the readers heard about the trickery and intimidation of Sanballat and Geshem, they would relate it to their own experience of trickery and intimidation by their enemies. Nehemiah realizes that they are scheming to harm him and refuses their invitation in verses 2-3, "But they were scheming to do evil to me; so I sent messengers to them, saying: 'I am doing a great project so I am not able to go down. Why should the project stop while I leave it and go down to you?'" Nehemiah was not fooled by their invitation. He realized that they were trying to lure him away from Jerusalem to do him harm. Nehemiah stresses their continuous plotting against him by using a participle rather than a verb (Translated "they were scheming"). Nehemiah's response was a direct challenge to the political clout of Sanballat and Geshem. Nehemiah did not regard their invitation as a significant priority when compared to the "great project" with which he was involved. His rhetorical question is of the type that presupposes the emphatic negative reply. Therefore, it is the equivalent of the exclamation, "The project should not stop while I leave it and go down to you!" Blenkinsopp may be correct when he suggests, "There is perhaps a touch of conscious humor in Nehemiah's giving work on the wall as an excuse when he knew perfectly well that their whole point was to put a stop to it" (Blenkinsopp, 268). Nehemiah reveals that they sent him the same message four times and he gave them the same answer each time in verse 4. Though they were persistent, Nehemiah continued to resist their pressure and attempts to intimidate him. Through his refusal to be intimidated, Nehemiah serves as an example for the readers. They should not be intimidated by their enemies either because the work is too important.

**Sanballat sends a fifth message to Nehemiah, but he is not intimidated**. Nehemiah asserts that Sanballat sent a fifth message to him, but he was still not intimidated in verses 5-8. Sanballat sends the same message and an unsealed letter threatening to send a false report to the king in verses 5-7. The message from Sanballat is the same as he has sent four times before, "Come, let us consult together in the villages on the plain of Ono." However, with this message he includes an unsealed letter threatening to send a false report to the king. The false report charges Nehemiah with plotting a revolt, installing himself as king, and having the prophets proclaim him publicly as king. He concludes this threatening letter by repeating his invitation, "now, come, let us consult together." The addition of the letter _he_ to the verb forms may stress the urgency of the invitation. In addition, his invitation is further intensified with the temporal adverb that stresses the need for immediate compliance (Translated "now"). As the readers hear of the trickery and intimidation of Sanballat, they would relate it to their own experience of trickery and intimidation by their enemies. Nehemiah denies the charges and accuses Sanballat of treachery in verse 8, "I sent to him, saying: 'It is not like these words that you are saying because you are inventing them from your heart.'" Through his refusal to be tricked or intimidated, Nehemiah serves as an example for the readers. They should not be intimidated by their enemies either no matter how great the threat.

**Nehemiah warns the people and prays for strength**. Nehemiah warns the people and prays for strength in verse 9, "They are trying to frighten us, saying, 'Their hands will withdraw from the work, and it will not be completed.' Now strengthen my hands." The urgency of Nehemiah's prayer is intensified with the temporal adverb that stresses the need for an immediate answer (Translated "Now"). Through his refusal to be tricked or intimidated and prayer, Nehemiah serves as an example for the readers. Therefore, God's people should not allow themselves to be intimidated, but remain committed to God's work and pray for strength like Nehemiah because their enemies are trying to thwart God's work and it is too important to interrupt.

Nehemiah Is Not Tricked or Intimidated

And Prays

Nehemiah asserts that he was not tricked or intimidated and prayed in 6:10-14. Nehemiah visits Shemaiah who invites him to shut himself inside the temple for a meeting; Nehemiah refuses to run away or go into the temple to save his life, explains that the invitation was a plot to intimidate and trick him, and prays that God will remember Tobiah, Sanballat, and the prophets who were trying to frighten him.

**Nehemiah visits Shemaiah who invites him to shut himself inside the temple for a meeting**. Nehemiah describes a visit to Shemaiah who invited him to shut himself inside the temple for a meeting in verse 10, "I went to the house of Shemaiah son of Delaiah, the son of Mehetabel and he was shut up. He said, 'Let us consult together in the house of God, inside the temple, and **let us close** the temple doors, because men are coming to kill you--by night they are coming to kill you.'" Though not evident at first, it is revealed later that Shemaiah was trying to deceive and discredit Nehemiah. Kidner observes that "the prophet dressed up his proposal as an oracle, in something akin to verse, so that its form would be as compelling as its content" (Kidner, 99). Shemaiah's invitation is similar to that of Sanballat except without grammatical emphasis. However, the addition of the letter _he_ to the imperfect verb form may serve to stress the urgency of his suggestion of closing the temple doors. As the readers hear of Shemaiah's trickery, they would relate it to their own experience of trickery and intimidation by their enemies.

**Nehemiah refuses to run away or go into the temple to save his life**. Nehemiah asserts that he refused to run away or go into the temple to save his life in verse 11, "But I said, 'Should a man like me run away? Or should one like me go into the temple to save his life? I will not go!'" These two rhetorical questions are of the type that implies an emphatic negative reply. Therefore, they are equivalent to the exclamations, "A man like me should not run away! A man like me should not go into the temple to save his life!" Nehemiah recognized his responsibility as the governor of Judah and the director of the rebuilding of the wall. For him, running and hiding was unthinkable. Therefore, he declares emphatically "I will not go!"

**Nehemiah explains that the invitation was a plot to trick and discredit him**. Nehemiah explains that the invitation was a plot to trick and discredit him in verses 12-13. He explains that God had not sent Shemaiah, but Tobiah and Sanballat had hired him in verse 12, "I realized that God had certainly not sent him and Tobiah and Sanballat had hired him because of the prophecy he had spoken against me." Nehemiah stresses his certainty that God did not send Shemaiah with an interjection (Translated "certainly"). He explains that Shemaiah had been hired to intimidate him so that he would sin and they could discredit him in verse 13, "He had been hired so that I would be afraid, act in this way, sin, and it would become for them an evil name so that they could insult me." The ambiguous "act in this way" probably means to accept Shemaiah's invitation and take refuge in the temple. Though Nehemiah does not explain why he regarded taking refuge in the temple as a sin, he probably understood it as disobedience to God's commission to him to rebuild the wall of Jerusalem. He has already asserted in verse 11 that running away or taking refuge in the temple are unthinkable for someone in his position. As Nehemiah refuses to be tricked he serves as an example for the readers of guarding against attempts to trick and discredit them.

**Nehemiah prays for God to remember Tobiah and Sanballat and the prophets who were trying to frighten him**. Nehemiah relates his prayer for God to remember Tobiah and Sanballat as well as the prophets who were trying to frighten him in verse 14, "Remember Tobiah and Sanballat, O my God, because of what they have done, and also the prophetess Noadiah and the rest of the prophets who are trying to frighten me." The addition of the letter _he_ to the imperative verb form may stress the urgency of Nehemiah's prayer. Obviously he is praying that God will remember their evil schemes and judge them. The inclusion of this group of prophets probably indicates that Tobiah and Sanballat had hired other prophets to prophecy against Nehemiah. Though the appropriateness of Nehemiah's prayer may be questioned in the light of New Testament teaching (See Applying the Message), he still serves as an example for the readers of praying for help when people are trying to deceive them. Therefore, God's people should not allow themselves to be tricked, but remain committed to God's work and pray for help like Nehemiah because their enemies are trying to discredit them in order to thwart God's work.

The Completion of the Wall and the Fear and

Humiliation of Their Enemies

Nehemiah describes the completion of the wall and the fear and humiliation of their enemies in verses 15-16, "So the wall was completed on the twenty-fifth of Elul, in fifty-two days. When all our enemies heard about this, all the nations surrounding us began to fear and fell greatly in their own eyes because they realized that this work had been done with the help of our God." Despite opposition, the people of Judah and Jerusalem were able to complete the wall. As a result, the situation was reversed. Their enemies sought to intimidate and discourage the people. However, their enemies were the ones who became afraid and discouraged. The extent of their discouragement is stressed with the intensifying adverb (Translated "greatly"). Nehemiah clearly explains the reason for their fear and discouragement, "they realized this work had been done with the help of our God." Through the completion of the wall and intimidation of their enemies with the help of God, the readers are provided with encouragement to remain committed to God's work and pray. Therefore, God's people should not allow themselves to be intimidated or tricked, but remain committed to God's work and pray like Nehemiah because God will enable them to accomplish his work and terrify and humiliate their enemies.

Nehemiah Remains Vigilant Even After the

Wall Is Completed

Nehemiah describes his continued vigilance even after the wall was completed in 6:17-7:3. He describes the betrayal of the nobles of Judah and intimidating letters of Tobiah, and his appointment of Hanani and Hananiah and instructions for them to take precautions.

**The betrayal of the nobles of Judah and intimidating letters of Tobiah**. Nehemiah describes the betrayal of the nobles of Judah and intimidating letters of Tobiah in verses 17-19. The betrayal of the nobles took three forms. First, Nehemiah describes the increasing and continual correspondence between the nobles and Tobiah in verse 17, "Also, in those days the nobles of Judah were increasing their letters that were going to Tobiah, and Tobiah's were coming to them." Nehemiah emphasizes their increasing and continual correspondence with a verb meaning "to increase, multiply" and numerous participle forms (Translated "were increasing," "were going," and "were coming"). In addition, the phrase "in those days" could be translated "throughout that period" (Breneman, 214) and further contribute to this emphasis on the continual betrayal of the nobles. Second and third, Nehemiah describes how they commended Tobiah before him and reported on him to Tobiah in verse 19, "In addition, they kept talking about his good deeds before me and my words were being sent to him." Nehemiah emphasizes their continual commendation of Tobiah and reporting on Nehemiah with the verb of being and participle (Translated "kept talking" and "were being sent"). Nehemiah explains why the nobles betrayed him in verse 18, "For many in Judah were bound by oath to him, since he was son-in-law to Shecaniah son of Arah, and his son Jehohanan had taken in marriage the daughter of Meshullam son of Berekiah." They had sworn allegiance to him because of family ties. In fact, Nehemiah 13:4 reveals that Tobiah was related to the high priest Eliashib. The word translated "were bound" literally means "owner, lord" and indicates that they had submitted to him as their master. As the readers hear of the betrayal of the nobles and intimidating letters of Tobiah, they would relate it to their own experience of betrayal and intimidation.

**Nehemiah appoints Hanani and Hananiah and instructs them to take precautions**. Nehemiah describes how he put Hanani and Hananiah in charge of Jerusalem and instructed them to take precautions in 7:1-3. He describes putting Hanani and Hananiah in charge of Jerusalem in verse 2, "I put in charge of Jerusalem my brother Hanani, along with Hananiah the commander of the citadel, because he was a man of integrity and feared God more than most." Through his explanation of his choice of Hanani and Hananiah, he stresses the great care he took to maintain the security of the city. Nehemiah instructs Hanani and Hananiah to take precautions in verse 3, "I said to them, 'The gates of Jerusalem are not to be opened until the sun is hot and until they are standing guard. Have the doors shut and bar them. Also appoint residents of Jerusalem as guards, one at his post and another opposite his own house.'" His instructions include three precautions. First, the gates are to be kept closed at night and not opened until it is full light and the guards are at their posts. Second, the doors are to be kept shut and secured with bars even when the guards are at their posts. Third, additional guards are to be appointed from the residents of Jerusalem. Through his continued vigilance even after the wall was complete, Nehemiah serves as an example for the readers. Therefore, God's people should remain vigilant like Nehemiah because they will continue to be betrayed and threatened.

Application of the Message

Christians today still face opposition as they seek to serve God. This opposition often seeks to use threats and trickery to intimidate and discredit Christians in order to thwart God's work. They especially encounter opposition as they seek to share the gospel. Similarly, Nehemiah encountered opposition that used intimidation and trickery to discredit him and stop the building of the wall. These similarities in the situation provide a strong basis for applying the message of this passage to the modern situation. There are some contextualized elements that require that the message of the passage be limited or adjusted when applied to the modern situation. Certainly God does not intend for Christians to rebuild Jerusalem's wall. I have generalized the statements of the applied message below, removing specific references to the people and events of the passage and relating contextualized elements to equivalents in the modern situation to make them more understandable to modern readers. Christians should not allow themselves to be intimidated, but faithfully serve God and pray for strength because their enemies are trying to thwart God's work and his work is too important to interrupt. Christians should not allow themselves to be tricked, but faithfully serve God and pray for help because their enemies are trying to discredit them in order to thwart God's work. Christians should not allow themselves to be intimidated or tricked, but faithfully serve God and pray because God will enable them accomplish his work and frighten and humiliate their enemies. Christians should remain vigilant because they will continue to be betrayed and threatened.

Communication of the Message

**Title** : SO THE WALL WAS COMPLETED

**Objective** : The objective of this message is to exhort Christians to not allow themselves to be tricked and intimidated, but faithfully serve God.

**Proposition** : Christians should not allow themselves to be intimidated or tricked, but faithfully serve God and pray for strength and help because God's work is too important to be interrupted, their enemies are trying to discredit them in order to thwart God's work, and God will frustrate the plots of their enemies and enable them to accomplish his work.
Introduction

Christians today often face opposition as they seek to serve God. This opposition often seeks to use threats and trickery to intimidate and discredit Christians in order to thwart God's work. They especially encounter opposition as they seek to share the gospel in a hostile postmodern world. Similarly, Nehemiah encountered opposition that used threats and trickery to intimidate and discredit him in order to stop the building of the wall. Nonetheless, with the help of God Nehemiah was able to complete the building of the wall. In Nehemiah 6, he shows us how we should respond to the threats and trickery of our enemies so that we can also accomplish God's work. _Read Nehemiah 6:1-16_.

I. Christians should not allow themselves to be intimidated but faithfully serve God and pray for strength because God's work is too important to be interrupted.

A. When Sanballat and Geshem heard that the wall was nearly complete they sent Nehemiah him message inviting him to meet with them on the plain of Ono (1-2). However, Nehemiah realized that they are scheming to harm him and refused their invitation because the rebuilding of the wall was too important to be interrupted, "But they were scheming to do evil to me; so I sent messengers to them, saying: 'I am doing a great project so I am not able to go down. Why should the project stop while I leave it and go down to you?'" (2-3) In fact, they sent him this message four and he gave them the same answer each time (4).

B. Then Sanballat sent Nehemiah this same message, but this time it included an unsealed letter threatening to send a false report to the king (5-7). The false report charges Nehemiah with plotting a revolt, installing himself as king, and having the prophets proclaim him publicly as king. He concludes this threatening letter by repeating his invitation, "now, come, let us consult together." Nehemiah responded to this intensified threat warning the people and praying for strength, "They are trying to frighten us, saying, 'Their hands will withdraw from the work, and it will not be completed.' Now strengthen my hands." Through his response to the repeated threats of Sanballat and Tobiah Nehemiah serves as an example for us of how to respond to intimidation.

C. _Illustration of Intimidation Being Employed to Thwart God's Work_

D. Application--Therefore, we should not allow ourselves to be intimidated but faithfully serve God and pray for strength because God's work is too important to be interrupted.

II. Christians should not allow themselves to be tricked but faithfully serve God and pray for help because their enemies are trying to discredit them in order to thwart God's work.

A. Nehemiah went to the house of Shemaiah, who advised him shut himself inside the temple and close the doors because there were men coming to kill him (10).

B. Nehemiah refused to run away or take refuge in the temple, "But I said, 'Should a man like me run away? Or should one like me go into the temple to save his life? I will not go!'" (11) Nehemiah explains that the invitation was a plot to trick him into discrediting himself, "I realized that God had certainly not sent him and Tobiah and Sanballat had hired him because of the prophecy he had spoken against me. He had been hired so that I would be afraid, act in this way, sin, and it would become for them an evil name so that they could insult me" (12-13). In addition, Nehemiah prayed for God's help in his dealings with Tobiah and Sanballat as well as the prophets who were trying to frighten him (14). Through his response to the attempt of Sanballat and Tobiah to trick and discredit him Nehemiah serves as an example for us of how to respond to deceit.

C. _Illustration of Deceit Being Used to Discredit God's People_

D. Therefore, we should not allow ourselves to tricked but faithfully serve God because our enemies are trying to discredit us in order to thwart God's work.

III. Christians should not allow themselves to be tricked or intimidated but faithful serve God and pray because God will frustrate the plots of their enemies and enable them to accomplish God's work.

A. Despite the attempts of Nehemiah's enemies to trick and intimidate him and the returned exiles they were able to complete the rebuilding of the wall in just 52 days (15).

B. As a result, the situation was reversed. Their enemies sought to intimidate and discourage them so that they would stop building. However, their enemies came to realize "that this work had been done with the help of our God." As a result, they were the ones who became intimidated and discouraged, "When all our enemies heard about this, all the nations surrounding us began to fear and fell greatly in their own eyes because they realized that this work had been done with the help of our God."

C. _Illustration of God Frustrating the Plots of Those Who Oppose His Work_

D. Application--Therefore, we should not allow ourselves to be tricked or intimidated, but faithfully serve God because he will frustrate the plots of our enemies and enable us to complete his work.

Conclusion

Christians today often face opposition as they seek to serve God. This opposition often seeks to use threats and trickery to intimidate and discredit Christians in order to thwart God's work. They especially encounter opposition as they seek to share the gospel in a hostile postmodern world. Similarly, Nehemiah encountered opposition that used threats and trickery to intimidate and discredit him in order to stop the building of the wall. Nonetheless, with the help of God Nehemiah was able to complete the building of the wall. In Nehemiah 6, he shows us how we should respond to the threats and trickery of our enemies so that we can also accomplish God's work. We should not allow ourselves to be intimidated but faithfully serve God and pray for strength because God's work is too important to be interrupted. We should not allow ourselves to be tricked but faithfully serve God and pray for help because our enemies are trying to discredit us in order to thwart God's work. We should not allow ourselves to be intimidated or tricked but faithfully serve God and pray because God will frustrate the plots of our enemies and enable us to accomplish his work.

### CHAPTER SIX

### THE EARS OF ALL THE PEOPLE WERE UNTO

### THE BOOK OF THE LAW

### Ezra Reads the Law and the People Listen, Rejoice, and Obey

### Nehemiah 7:73b-8:18

This passage is closely related and difficult to separate from its immediate context, especially the subsequent passage (See Literary Context and Role). This passage can be distinguished from the preceding passage because that passage relates the settlement of the returning exiles (7:4-73a), whereas this passage relates what happened when they gathered again during the seventh month. The last half of 7:73 is included with this passage because it seems to provide the date for the events recorded in chapter 8. This passage can be distinguished from the subsequent passage because that passage relates what happened later in the month and focuses on mourning and repentance as the appropriate response to God's word (9:1-38), whereas this passage focuses on joy and celebration as the appropriate response to reading God's word.

Study of the Passage

Text and Translation

7:73bWhen the seventh month came and the sons of Israel were in their towns, 8:1all the people assembled as one man in the square before the Water Gate and told Ezra the scribe to bring the Book of the Law of Moses, which the LORD had commanded Israel. 2So on the first day of the seventh month Ezra the priest brought the Law before the assembly, before men and even women and all who could hear with understanding. 3He read it aloud from first light until midday facing the square before the Water Gate in the presence of the men, women, and those with understanding; and the ears of all the people were unto the Book of the Law.

4Ezra the scribe stood on a high wooden platform built for the occasion. Beside him on his right stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah and Maaseah; and on his left were Pedaiah, Mishael, Malkijah, Hashum, Hashbaddanah, Zechariah and Meshullam. 5Ezra opened the book before the eyes of all the people because he was above all the people; and as he opened it, all the people stood up. 6Ezra praised the LORD, the great God; and all the people responded with their hands lifted, "Amen! Amen!" Then they bowed down and prostrated themselves to the LORD with faces to the ground.

7Also, Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites were instructing the people in the Law while the people were standing there. 8They read from the Book of the Law of God, making it clear and establishing the meaning so that they understood what was read. 9Then Nehemiah the governor along with Ezra the priest and scribe and the Levites who were instructing the people said to all the people, "This day is sacred to the LORD your God. You should not mourn or weep." For all the people were weeping as they heard the words of the Law. 10Then he said to them, "Go, eat choice foods and drink sweet drinks, and send portions to those who have nothing prepared because this day is sacred to our Lord. You should not grieve because the joy of the LORD is your strength." 11The Levites were silencing all the people saying, "Hush because this day is sacred. You should not grieve." 12Then all the people went to eat and drink, to send portions, and to make great rejoicing, because they understood the words that had been made known to them.

13On the second day, the heads of the fathers of all the people gathered together, along with the priests and Levites, unto Ezra the scribe in order to give attention to the words of the Law. 14They found written in the Law, which the LORD had commanded through Moses that the sons Israel should dwell in booths during the feast in the seventh month 15and that they should proclaim and circulate this word in all their towns and in Jerusalem, saying: "Go out into the hill country and bring branches from olive trees, oil trees, myrtle trees, palm trees, and leafy trees to make booths in accordance with what is written." 16So the people went out, brought, and made themselves booths, each on his roof, in their courts, in the courts of the house of God, and in the square by the Water Gate and the one by the Gate of Ephraim. 17All of the assembly that returned from the exile made booths and dwelt in the booths. Indeed, from the days of Joshua son of Nun until that day, the sons of Israel had not done accordingly and there was very great rejoicing. 18Day after day, from the first day until the last day, he read from the Book of the Law of God. They celebrated the feast for seven days, and on the eighth day there was an assembly, in accordance with the regulation.

Situation and Purpose

This passage describes a setting in which Ezra reads the Law and leads the people to honor the Law, to joyously celebrate the reading of the Law, and to obey the Law by celebrating the feast of the seventh month. During the exile they had limited opportunity to hear the Law being read and be instructed by the Law. They also were probably unfamiliar with the teachings of the Law and had neglected to obey the Law. Their weeping in this passage may reflect their recognition that they have disregarded the Law and that this is the reason why God has subjected them to foreign kings. This setting reflects a general situation in the life of the readers in which they were in danger of disregarding the Law. The purpose of the passage was to encourage them to listen attentively to the Law, carefully consider the teaching of the Law, rejoice at hearing and understanding the Law, and obey the Law.

Literary Context and Role

The books of Ezra and Nehemiah generally follow a chronological structure. This passage is part of the eighth chronological division of the account. This division narrates the revival that took place under the leadership of Ezra (Nehemiah 7:73b-10:39). This division emphasizes focusses on the need to respond appropriately to the Law. Some regard this division as a flashback to earlier events since it seems to be closely related grammatically to the preceding division. That division relates that Nehemiah found the list of those who had been the first to return. However, the difficulty with understanding this division as a flashback is that Nehemiah is described as being a participant and he did not arrive until much later. This passage describes the returned exiles listening attentively as Ezra reads the Law and rejoicing. Subsequent passages describe the returned exiles repenting and turning to God (9:1-38) and committing themselves to follow the Law of God (10:1-39). Therefore, these passages are closely interrelated with this passage and should be considered carefully when interpreting this passage. In addition, this passage is closely related to the first chronological division because the passage in that division repeatedly emphasizes Ezra's role as a teacher of the Law (Ezra 1:1-2:70). This passage is also similar in form to early passages that describe another revival movement under the leadership of Ezra (Ezra 9:1-15 and 10:1-44).

Form and Function

The passage can be generally classified as historical narrative. The key elements of historical narrative are setting, characters, and plot. Through identifying with the characters in their setting the readers are enabled to enter into the experience of God's people in history and learn from their experience as the plot develops. The setting of the passage is Jerusalem where Ezra is reading from the Book of the Law (See Situation and Purpose). The readers would have readily identified with this setting, equating it with the times they had opportunity to hear to Book of the Law read. The primary characters in this story are the Ezra, Nehemiah, the Levites, and the returned exiles. Ezra, Nehemiah, and the Levites provide the opportunity to hear and understand the Law through their reading and instruction. In addition, they provide instruction for the appropriate response to the Law through their exhortation to celebrate rather than grieve. Furthermore, Ezra probably serves as a model through his diligent and continuous reading of the Law. The readers would identify with the returned exiles, who model the appropriate response to the reading and instruction through telling Ezra to bring the Book of the Law, listening attentively as it is read, standing in honor of the Law and prostrating themselves before the LORD, celebrating the reading of the Law, and obeying the Law. As the plot develops the readers are led to read the Law attentively, honor the Law, submit to the LORD and his word, celebrate the reading of the Law, and obey its instructions along with the returned exiles (See Strategy and Structure).

Strategy and Structure

The passage follows a general chronological structure. The first three divisions occur on the first day of the seventh month. The first division describes Ezra reading the Book of the Law while the people listen attentively (7:73b-8:3). The second division describes Ezra leading the people to honor the Law and praise and submit to the LORD (8:4-6). The third division describes Ezra, Nehemiah, and the Levites exhorting the people to joyfully celebrate the reading and teaching of the Law rather than mourn (8:7-12). The final division occurs on the second day of the month and describes the people celebrating the festival of the seventh month in accordance with what they read in the Law (8:13-18). These subdivisions serve to lead the readers to join with the returned exiles by listening attentively to the Law, honoring the Law, submitting to the LORD and his word, joyfully celebrating the reading and teaching of the Law, and obeying the Law.

I. Ezra Reads the Book of the Law and All the People Listen Attentively (7:73b-8:3)

A. All the People Assemble and Tell Ezra to Bring Out the Book of the Law (7:73b-8:1)

B. Ezra Brings Out the Book of the Law, Reads It before the Whole Assembly, and Everyone Listens Attentively (8:2-3)

1. Ezra brings out the Book of the Law before the whole assembly (2)

2. Ezra reads the Book of the Law and the whole assembly listens attentively (3)

II. All the People Stand to Honor the Law and Prostrate Themselves before the LORD (8:4-6)

A. Ezra Leads All the People to Stand in Honor of the Book of the Law (4-5)

B. Ezra Leads All the People to Prostrate Themselves before the LORD (6)

III. Nehemiah, Ezra, and the Levites Instruct the People in the Law and Exhort Them to Celebrate (8:7-12)

A. The Levites Instruct the People in the Law (7-8)

B. Nehemiah, Ezra, and the Levites Exhort the People to Celebrate rather than Mourn (9-12)

1. Nehemiah, Ezra, and the Levites exhort the people not to mourn (9)

2. Nehemiah exhorts the people to celebrate rather than mourn (10)

3. The Levites exhort the people to stop mourning (11)

C. The People Celebrate with Great Rejoicing (12)

IV. The People Celebrate the Feast of the Seventh Month in Accordance with the Law (8:13-18)

A. The Heads of Families, Priests, and Levites Gather around Ezra to Give Attention to the Law (13)

B. The People Celebrate the Feast with Very Great Rejoicing in accordance with the Law (16-18)

1. The heads of the families, priests and Levites find instructions for the celebration of the feast of the seventh month (14-15)

2. The people celebrate the feast with very great rejoicing (16-17)

3. The central role of the Law in their celebration of the feast (18)

Message or Messages

All of God's people should desire to hear the Law and listen attentively when it is read like the returned exiles. All of God's people should honor the Law and humbly submit to God like returned exiles. God's people should joyfully celebrate the reading and teaching of the Law like the returned exiles because it is sacred to the LORD, the joy of the LORD is their strength, and they are able to hear and understand. God's people should carefully consider the Law and eagerly obey the Law like the returned exiles.

Analysis of the Details

Ezra Reads the Book of the Law and All the

People Listen Attentively

Ezra reads the Book of the Law and all the people listen attentively in 7:73b-8:3. The people assemble and tell Ezra to bring out the Book of the Law; he brings it out and reads it before the whole assembly; and they all listen attentively.

**The people assemble and tell Ezra to bring out the Book of the Law**. The people of Israel assemble and tell Ezra to bring out the Book of the Law in verses 7:73-8:1, "When the seventh month came and the sons of Israel were in their towns, all the people assembled as one man in the square before the Water Gate and told Ezra the scribe to bring the Book of the Law of Moses, which the LORD had commanded Israel." The people take the initiative in this revival based on the Law of Moses rather than Ezra. Their unity of purpose and action in this grassroots revival movement is emphasized, "all the people assembled as one man." Their initiative is even more striking considering that they had already become settled in their own towns. Certainly, going to Jerusalem would be an inconvenience. Nonetheless, they made the trip because of their desire to hear the word of God. Evidently they had come to understand their responsibility to hear and obey the Law "which the LORD had commanded Israel." Through their initiative, the people serve as examples for the readers. They should also take the initiative to hear what God has commanded them.

**Ezra brings out the Book of the Law, reads it before the whole assembly, and everyone listens attentively**. Ezra brings out the Book of the Law, reads it before the whole assembly, and everyone listens attentively in verses 2-3. Ezra brings out the Law before the whole assembly in verse 2, "So on the first day of the seventh month Ezra the priest brought the Law before the assembly, before men and even women and all who could hear with understanding." This verse emphasizes that the whole assembly was present, including men, women, and children who were capable of understanding. The inclusion of women and children in that cultural milieu was rather revolutionary and further accentuates the inclusiveness of the assembly. The Hebrew text further emphasizes the inclusion of women and children who could understand with a preposition stressing extent (Translated "even"). Ezra reads the Law aloud before the whole assembly and they listen attentively in verse 3, "He read it aloud from first light until midday facing the square before the Water Gate in the presence of the men, women, and those with understanding; and the ears of all the people were unto the Book of the Law." Again, the inclusiveness of the assembly is emphasized by the inclusion of women and children who could understand. The translation is a bit awkward. The NIV reads more clearly and certainly conveys the sense of the Hebrew, all the people "listened attentively." I have translated literally to retain the picture. The people were straining their ears, trying to focus their entire attention on the reading of the Book of the Law. The inclusiveness of those who listened is emphasized with the absolute noun (Translated "all"). The rapt attention of all the people is made even more striking by the fact that Ezra "read it aloud from the first light until midday." Through their desire to hear the Law and attentive listening, the returned exiles serve as examples for the readers. Therefore, God's people should desire to hear the Law and listen attentively when it is read like the returned exiles.

All the People Stand to Honor the Law and

Prostrate Themselves before the LORD

All the people stand to honor the Law and prostrate themselves before the LORD in verses 4-6. Ezra leads all the people to stand in honor of the Book of the Law and they prostrate themselves before the LORD.

**Ezra leads all the people to stand in honor of the Book of the Law**. Ezra leads all the people to stand in honor of the Book of the Law in verses 4-5, "Ezra the scribe stood on a high wooden platform built for the occasion. Beside him on his right stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah and Maaseah; and on his left were Pedaiah, Mishael, Malkijah, Hashum, Hashbaddanah, Zechariah and Meshullam. Ezra opened the book before the eyes of all the people because he was above all the people; and as he opened it, all the people stood up." Again, the inclusiveness of the people who participated in this event is emphasized. The wooden platform was built so that all the people could see him as he led them to honor God's word and praise and submit to the LORD. As a result, Ezra was able to open the book before "all the people" because he was above "all the people." In response "all the people stood up." The act of standing in a formal setting of worship like this was an expression of reverence or honor for the Law. Through their standing in honor of the Law, the returned exiles serve as examples for the readers.

**Ezra leads all the people to prostrate themselves before the LORD**. Ezra leads all the people to praise the LORD and prostrate themselves before him in verse 6, "Ezra praised the LORD, the great God; and all the people responded with their hands lifted, 'Amen! Amen!' Then they bowed down and prostrated themselves to the LORD with faces to the ground." The verb translated "praised" actually means "blessed." However, it is used frequently to denote praise to God for the blessings that he has given. Ezra's identification of the LORD as "the great God" provides a reason for the people to praise and prostrate themselves before the LORD. The people respond to Ezra's praise by raising their hands and exclaiming, "Amen! Amen!" Raising one's hands was an outward expression of praise. The adverb translated "Amen! Amen!" comes from a verbal root meaning "confirm, support" and could be translated "Truly! Truly!" Through their exclamation the people were expressing their agreement with Ezra and joining him in praising the LORD. Their expression of praise is also intensified through repetition. Again, the inclusiveness of the people who participated in this expression of praise is emphasized. All the people joined in praising the LORD. Though the NIV translates "prostrated themselves" as "worshipped," this verb refers to a specific act of worship. The act of bowing down and prostrating oneself was an expression of humility and submission. The extent of their humiliation and submission to the LORD is stressed by adding, "with their faces to the ground." Through praising the LORD and bowing down and prostrating themselves before him, the returned exiles serve as examples for the readers. Therefore, all of God's people should honor the Law and humbly submit to God like the returned exiles.

Nehemiah, Ezra, and the Levites Instruct the People

In the Law and Exhort Them to Celebrate

Nehemiah, Ezra, and the Levites instruct the people in the Law and exhort them to celebrate in verses 7-12. The Levites instruct the people in the Law; Nehemiah, Ezra, and the Levites exhort the people to celebrate rather than mourn; and the people celebrate with great rejoicing.

**The Levites instruct the people in the Law**. The Levites instruct the people in the Law in verses 7-8, "Also, Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites were instructing the people in the Law while the people were standing there. They read from the Book of the Law of God, making it clear and establishing the meaning so that they understood what was read." Verse 7 simply states that they were instructing the people, but verse 8 clarifies what that instruction involved. They read from the Book of the Law and then explained what they read. The words chosen to describe the instruction of the Levites carry slightly different nuances and spell out what was involved. The participle translated "making it clear," may come from a verb root meaning "to break up" (Breneman, 226), suggesting that they clarified what they read by breaking it down into its component parts. The infinitive and noun translated "establishing the meaning" (the infinitive comes from a verb root meaning "put, place, set"), suggest that they gave an authoritative interpretation. The result was that the people "understood what was read."

**Nehemiah, Ezra, and the Levites exhort the people to celebrate rather than mourn**. Nehemiah, Ezra, and the Levites exhort the people to celebrate rather than mourn in verses 9-11. First, Nehemiah, Ezra, and the Levites exhort the people not to mourn in verse 9, "Then Nehemiah the governor along with Ezra the priest and scribe and the Levites who were instructing the people said to all the people, 'This day is sacred to the LORD your God. You should not mourn or weep.' For all the people were weeping as they heard the words of the Law." Second, the people are exhorted to celebrate rather than mourn in verse 10, "Then he said to them, 'Go, eat choice foods and drink sweet drinks, and send portions to those who have nothing prepared because this day is sacred to our Lord. You should not grieve because the joy of the LORD is your strength.'" Actually, the subject of verse 10 is ambiguous in the Hebrew text and could be either Nehemiah or Ezra since no specific speaker is identified (See the discussion in Breneman, 227). Third, the Levites exhort the people to stop mourning in verse 11, "The Levites were silencing all the people saying, 'Hush! Because this day is sacred, you should not grieve.'" The people are exhorted not the mourn three times in these verses and the final exhortation by the Levites is rather harsh. The urgency of not mourning is emphasized both by repetition and the harshness of the final exhortation. Instead, they are exhorted to celebrate in verse 10. Though they are not directly commanded to celebrate, eating and drinking were common practices associated with celebration. They were even to send portions of food and drink to those who didn't have any so that everyone could join in the celebration. Two reasons are given for celebrating rather than mourning. First, they should celebrate rather than mourn because of the sacredness of the day (9, 10, 11). The day seems to be sacred because of the reading of the Book of the Law. They should not mourn because this day has been set apart and made holy as a time to read the Law. Second, they should celebrate rather than mourn because the joy of the LORD is their strength--the joy that comes from hearing a word from God gives them strength. Though a time for mourning will come when they must face the reality of their sin and repent (See 9:1-38), the reading of the Law should be an occasion for celebration rather than mourning.

**The people celebrate with great rejoicing**. The people celebrate with great rejoicing in verse 12, "Then all the people went to eat and drink, to send portions, and to make great rejoicing, because they understood the words that had been made known to them." The exuberance of their rejoicing is stressed with the intensive adjective (Translated "great"). The reason that they had such joy was that "they understood the words that had been made known to them." They joyfully celebrated because they realized that hearing, being instructed, and understanding God's word was a great blessing from God. As they celebrate the reading of the Law, the returned exiles serve as examples for the readers. Therefore, God's people should celebrate the reading of the Law with great joy like the returned exiles because the reading of the Law is sacred to the LORD, the joy of the LORD is their strength, and they are able to hear and understand the Law.

The People Celebrate the Feast of the Seventh

Month in Accordance with the Law

The people celebrate the Feast of Booths in accordance with the Law in 8:13-18. The heads of the families, priests, and Levites gather around Ezra to give attention to the Law, find instructions for the celebration of the feast of the seventh month; and the people celebrate the feast with great joy in accordance with the Law.

**The heads of families, priests, and Levites gather around Ezra to give attention to the Law**. The heads of families, priests, and Levites gather around Ezra to give attention to the Law in verse 13, "On the second day, the heads of the fathers of all the people gathered together, along with the priests and Levites, unto Ezra the scribe in order to give attention to the words of the Law." Again, the people take the initiative and gather around Ezra to give attention to the Law rather than being summoned by him. They had been instructed in the Law from first light until midday the previous day. Nonetheless, they wanted more and came to Ezra for instruction. Through their desire to give attention to the Law, the heads of families, priests, and Levites serve as examples for the readers. .

**The people celebrate the feast with very great rejoicing in accordance with the Law**. The people celebrate the feast with very great rejoicing in accordance with the Law in verses 14-18. The heads of families, priests, and Levites find instructions for the celebration of the feast of the Feast of Booths in verses 14-15, "They found written in the Law, which the LORD had commanded through Moses, that the sons Israel should dwell in booths during the feast in the seventh month and that they should proclaim and circulate this word in all their towns and in Jerusalem, saying: 'Go out into the hill country and bring branches from olive trees, oil trees, myrtle trees, palm trees, and leafy trees to make booths in accordance with what is written.'" These instructions are predominantly based on Leviticus 23:37-44. Evidently they were obedient to these instructions and circulated a message to gather in Jerusalem for the feast because verses 16-18 describe their celebration. In fact, they must have obeyed with great haste because the gathering took place in less than two weeks.

Verses 16-17 describe their celebration of the feast in such a way as to emphasize their exuberance, "So the people went out, brought, and made themselves booths, each on his roof, in their courts, in the courts of the house of God, and in the square by the Water Gate and the one by the Gate of Ephraim. All of the assembly that returned from the exile made booths and dwelt in the booths. Indeed, from the days of Joshua son of Nun until that day, the sons of Israel had not done accordingly and there was very great (intensifying adverb and adjective) rejoicing." First, they built booths everywhere. They not only built booths on the roofs of their own houses, but also in the courts of the house of God and public squares. Second, everyone participated ("All of the assembly that returned from the exile"). Third, they celebrated with "very great rejoicing." The exuberance of their rejoicing is emphasized with an intensifying adverb and adjective (Translated "very great"). Finally, the exuberance of their celebration exceeded any previous celebration of the feast from the very beginning during the time of Joshua until that day. Indeed, their exuberant rejoicing was also an indication of their zeal to obey the Law since Deuteronomy 16:13-15 commands them to be joyful in the celebration of their festivals.

The central role of the Law in their celebration of the feast is described in verse 18, "Day after day, from the first day until the last day, he read from the Book of the Law of God. They celebrated the feast for seven days, and on the eighth day there was an assembly, in accordance with the regulation." Not only was the Law read continually during the feast ("Day after day, from the first day until the last day"), but the Law was the basis for everything they did during the feast ("in accordance with the regulation"). In fact, the reading of the Law at the feast was yet another indication of their zeal to obey the Law since Deuteronomy 31:12-13 commands for the Law to be read at the feast every seven years. Through their celebration of the feast in accordance with the Law the returned exiles serve as examples for the readers. Therefore, God's people should carefully consider the Law and eagerly obey the Law like the returned exiles.

Application of the Message

Christians often neglect reading God's word and don't allow it to impact their lives. Perhaps they don't see its relevance or think that it is unexciting or even boring. The returned exiles had also neglected the reading of God's word while they were in exile. This similarity in the situation provides a strong basis for applying the message of this passage to the modern situation. There are a few contextual issues that that require that the message of this passage be limited or adjusted when applied to the modern situation. Christians are not bound to obey the Law in the same way as Israel. In addition, God has subsequently revealed himself more fully than what he revealed in the Law. Therefore, I have changed the references to the Law in the statements of the applied message below to God's word. I have also simplified these statements by removing references to specific people in the passage. Christians should all desire to hear and listen attentively to God's word. Christians should all honor God's word and humbly submit to God and his word. Christians should all joyfully celebrate the reading and teaching of the God's word because it is sacred to the LORD, the joy of the LORD is their strength, and they are able to hear and understand. Christians should carefully consider God's word and eagerly obey God's word.

Communication of the Message

**Title** : THE EARS OF ALL THE PEOPLE WERE UNTO THE BOOK OF THE LAW

**Objective** : The objective of this message is to exhort Christians to desire and listen attentively to God's word, diligently and regularly read God's word, honor and submit to God and his word, joyfully celebrate the reading and teaching of God's word, and consider carefully and faithfully obey God's word.

**Proposition** : Christians should desire to read and attentively listen to God's word, diligently and regularly read God's word, honor and submit to God and his word, joyfully celebrate the reading and teaching of God's word, and carefully consider and eagerly obey God's word.
Introduction

Christians often neglect reading God's word and don't allow it to impact their lives. Perhaps they don't see its relevance or think that it is unexciting or even boring. The returned exiles had also neglected the reading of God's word while they were in exile. In Nehemiah 8 Ezra reads the Law to the returned exiles and through their experience they reveal the appropriate response to God's word. _Read Nehemiah 8:1-18_.

I. Christians should desire to read and attentively listen to God's word.

A. Christians today often seem to have little desire to read or listen to God's word.

B. All the people of Israel took the initiative and assembled and asked Ezra to read the Book of the Law, "When the seventh month came and the sons of Israel were in their towns, all the people assembled as one man in the square before the Water Gate and told Ezra the scribe to bring the Book of the Law of Moses, which the LORD had commanded Israel." Their unity of purpose and action in this grassroots revival movement is emphasized, "all the people assembled as one man."

C. When Ezra read the Book of the Law all the people of Israel listened attentively, "He read it aloud from first light until midday facing the square before the Water Gate in the presence of the men, women, and those with understanding; and the ears of all the people were unto the Book of the Law." The translation is a bit awkward. The NIV reads more clearly and certainly conveys the sense of the Hebrew, all the people "listened attentively." I have translated literally to retain the picture. The people were straining their ears, trying to focus their entire attention on the reading of the Book of the Law.

D. _Illustration of Desiring to Hear and Attentively Listening to God's Word_

E. Application--We should desire to hear and attentively listen to God's word.

II. Christians should diligently and regularly read God's word.

A. Christians today often seem to neglect the reading of God's word.

B. When the people asked Ezra to read the Law "He read it aloud from first light until midday facing the square before the Water Gate in the presence of the men, women, and those with understanding; and the ears of all the people were unto the Book of the Law" (3).

C. During the seven-day celebration of the Feast of Booths Ezra read from the Book of the Law of God "Day after day, from the first day until the last day" (18).

D. Illustration--When I first became a Christian I was so hungry for God's word that I read the Bible three times in two months.

E. Application--We should diligently and regularly read God's word.

III. Christians honor and submit to God and his word.

A. Christians today often seem to have little respect for God's word.

B. Ezra led all the people to stand in honor of the Book of the Law in verses 4-5, "Ezra the scribe stood on a high wooden platform built for the occasion. . . . Ezra opened the book before the eyes of all the people because he was above all the people; and as he opened it, all the people stood up." The act of standing in a formal setting of worship like this was an expression of reverence or honor for the Law.

C. Ezra led all the people to bow down and prostrate themselves before the LORD, "Ezra praised the LORD, the great God; and all the people responded with their hands lifted, 'Amen! Amen!' Then they bowed down and prostrated themselves to the LORD with faces to the ground." Though the NIV translates "prostrated themselves" as "worshipped," this verb refers to a specific act of worship. The act of bowing down and prostrating oneself was an expression of humility and submission.

D. _Illustration of Honoring and Submitting to God and His Word_

E. Application--We should honor and submit to God and his word.

IV. Christians should joyfully celebrate the reading and teaching of God's word.

A. Christians today often seem to be bored by God's word.

B. The Levites instructed the people in the Law, "They read from the Book of the Law of God, making it clear and establishing the meaning so that they understood what was read."

C. In response, the people began to mourn, probably because they understood how far they had fallen short of God's expectations.

D. Surprisingly, Nehemiah and Ezra exhort the people to joyfully celebrate rather than mourn. A time for mourning and repentance would come later, but for now they wanted to impress upon the people the joy they should experience from the reading and teaching of the God's word. As they do so they give three reasons for joyfully celebrating the reading and teaching of God's word. First, they should joyfully celebrate the reading of the Law because this day when God's word is read "is sacred to the LORD your God" (9). Second, they should joyfully celebrate the reading of the Law because "the joy of the LORD is your strength" (10). Third, they should joyfully celebrate the reading of the Law because "they understood the words that had been made known to them" (12).

E. _Illustration of Joyfully Celebrating the Reading and Teaching of God's Word_

F. Application--We should joyfully celebrate the reading and teaching of God's word.

V. Christians should carefully consider and eagerly obey God's word.

A. The people gathered around Ezra to give attention to the Law, "On the second day, the heads of the fathers of all the people gathered together, along with the priests and Levites, unto Ezra the scribe in order to give attention to the words of the Law." Again, the people take the initiative and gather around Ezra to give attention to the Law. They had been instructed in the Law from first light until midday the previous day. Nonetheless, they wanted more and came to Ezra for instruction.

B. The people found instructions for the celebration of the Feast of Booths, "They found written in the Law, which the LORD had commanded through Moses, that the sons Israel should dwell in booths during the feast in the seventh month and that they should proclaim and circulate this word in all their towns and in Jerusalem, saying: 'Go out into the hill country and bring branches from olive trees, oil trees, myrtle trees, palm trees, and leafy trees to make booths in accordance with what is written'" (14-15).

C. They circulated a message to make preparations and gather for the feast in obedience to God's word. In fact, they must have obeyed with great haste because the gathering took place in less than two weeks.

D. All of the people eagerly obeyed those instructions, "So the people went out, brought, and made themselves booths, each on his roof, in their courts, in the courts of the house of God, and in the square by the Water Gate and the one by the Gate of Ephraim. All of the assembly that returned from the exile made booths and dwelt in the booths. Indeed, from the days of Joshua son of Nun until that day, the sons of Israel had not done accordingly and there was very great rejoicing" (16-17).

E. _Illustration of Carefully Considering and Diligently Obeying God's Word_

F. Application--We should carefully consider and eagerly obey God's word.

Conclusion

Christians often neglect reading God's word and don't allow it to impact their lives. Perhaps they don't see its relevance or think that it is unexciting or even boring. The returned exiles had also neglected the reading of God's word while they were in exile. In Nehemiah 8 Ezra reads the Law to the returned exiles and through their experience they reveal the appropriate response to God's word. We should desire to read and attentively listen to God's word. We should diligently and regularly read God's word. We should honor and submit to God and his word. We should joyfully celebrate the reading and teaching of God's word. We should carefully consider and eagerly obey God's word.

### CHAPTER SEVEN

### THE SEED OF ISRAEL SEPARATED THEMSELVES

### The People of Judah Repent and Cry Out to God

### Nehemiah 9:1-38

This passage is closely related and difficult to separate from its immediate context (See Literary Context and Role). Nonetheless, this passage can be distinguished from the preceding passage because that passage focused on joy and celebration as the appropriate response to God's word (7:73b-8:18), whereas this passage focuses on repentance and crying out to God as the appropriate response to God's word. This passage is even more closely related to the subsequent passage (10:1-39) because that passage contains the prayer of commitment that is mentioned in 9:38. I have chosen to separate chapters 9 and 10 into different passages because otherwise the passage would be too long to interpret effectively. Some may question why I have included 9:38 in this passage since it introduces their binding agreement and chapter 10 describes the specifics of that agreement and it is the first verse of chapter 10 in the Hebrew text. However, verse 38 completes the account of the people of Judah repenting and committing themselves to God and his Law in this passage.

Study of the Passage

Text and Translation

9:1On the twenty-fourth day of this month, the Israelites were gathered together, with fasting and in sackcloth and with dust upon them. 2The seed of Israel separated themselves from all foreigners, stood, and confessed their sins and the iniquities of their fathers. 3They arose upon their standing place and read in the Book of the Law of the LORD their God a quarter of the day and a quarter making confession and prostrating themselves to the LORD their God.

4Jeshua, Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani and Kenani stood on the stairs of the Levites and cried out with a loud voice to the LORD their God. 5Then the Levites--Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah and Pethahiah--said: "Rise up and praise the LORD your God, who is from everlasting to everlasting." May they praise your glorious name, exalting it above all blessing and praise."

6 **You are he** , the LORD in your isolation.

**You** made the heavens, even the highest heavens,

and all their army, the earth and all that is on it,

the seas and all that is in them.

**You** give life to all of them,

and the army of the heavens prostrates itself to you.

7 **You are he** , the LORD God,

who chose Abram, and brought him out of Ur of the Chaldeans

and named his name Abraham.

8You found his heart faithful before you,

made a covenant with him to give to his seed the land

of the Canaanites, Hittites, Amorites, Perizzites, Jebusites and Girgashites,

and have kept your word because you are righteous.

9You saw the suffering of our fathers in Egypt

and heard their cry at the Red Sea.

10You gave signs and wonders against Pharaoh

and against all his servants and against all the people of his land

because you knew they acted insolently toward them

and made a name for yourself as this day.

11You divided the sea before them,

so that they passed through the middle of the sea on dry ground,

but you hurled their pursuers into the depths,

like a stone into mighty waters.

12By day you led them with a pillar of cloud,

and by night with a pillar of fire

to light the way they should take for them.

13You came down on Mount Sinai

and spoke with them from heaven.

You gave them just regulations and true laws,

and good decrees and commands.

14You made known to them your holy Sabbath

and gave them commands, decrees,

and laws by the hand of your servant Moses.

15You gave them bread from heaven for their hunger

and brought forth water from the rock for their thirst

and told them to go in and take possession of the land

you had sworn with uplifted hand to give to them.

16But **they** became arrogant, stiffened their neck,

and did not listen to your commands.

17They refused to listen,

did not remember the miracles you did among them, stiffened their neck,

and appointed a leader in order to return to their slavery.

But you are a God of forgiveness,

gracious and compassionate, slow to anger,

and abounding in love so you did not abandon them.

18Indeed, they made for themselves a calf of molten metal, said,

"This is your god, who brought you up out of Egypt,"

and committed awful blasphemies,

19But **you** in your great compassion did not abandon them in the wilderness.

The pillar of cloud did not turn aside from being with them

to guide them on the way by day,

nor the pillar of fire to shine for them on the way they should take.

20You gave your good Spirit to instruct them,

did not withhold your manna from their mouth,

and gave them water for their thirst.

21For forty years you sustained them in the desert;

they lacked nothing, their clothes did not wear out,

and their feet did not swell.

22You gave to them kingdoms and nations

and allotted them to the corner.

They took over the land of Sihon, the land of the king of Heshbon,

and the land of Og king of Bashan.

23You multiplied their sons like the stars of heaven

and you brought them into the land that you told their fathers to enter and possess.

24So their sons went in and possessed the land.

You subdued before them the inhabitants of the land, the Canaanites,

and you gave them into their hand, along with their kings and the peoples of the land,

to deal with them as they pleased.

25They captured secure cities and fertile land;

they took possession of houses filled with all good things,

wells already dug, vineyards, olive groves and fruit trees in abundance.

They ate, were satisfied, became well-nourished,

and luxuriated in your great goodness.

26But they were disobedient, rebelled against you, threw your Law behind their back,

killed your prophets, who testified against them in order to bring them back to you,

and committed awful blasphemies.

27So you gave them into the hand of their enemies, who oppressed them.

But in the time of their oppression they cried out to you

and **you** heard from heaven and in accordance with your great compassion

and gave them saviors, who saved them from the hand of their enemies.

28But as soon as they were at rest, they returned to doing evil before you.

Therefore, you abandoned them in the hand of their enemies so that they ruled over them.

But when they returned and cried out to you, **you** heard from heaven and delivered them

in accordance with your compassion many times.

29You testified against them in order to bring them back to your Law,

but **they** became arrogant and did not listen to your commands,

sinned against your ordinances, which a man does so that he can live by them,

gave a stubborn shoulder, stiffened their neck, and did not listen.

30You continued with them for many years

and testified against them by your Spirit through the hand of your prophets.

Yet they did not give ear, so you gave them into the hand of the peoples of the lands.

31Nevertheless, in your great compassion you did not put an end to them or abandon them,

for you are a gracious and merciful God.

32Now therefore, O our God, the great, mighty,

and awesome God, who keeps his covenant and steadfast love,

do not let all this hardship diminish before you which has come to us,

to our kings, to our leaders, to our priests, to our prophets, to our fathers,

and to all you people from the days of the kings of Assyria until this day.

33You have been just in all that has come upon us

for you have acted faithfully, but **we** have acted wickedly.

34Our kings, our leaders, our priests and our fathers did not keep your Law;

they did not pay attention to your commands or the testimonies you testified against them.

35 **They** did not serve you or turn from their evil deeds even in their kingdom,

in your great goodness that you gave to them,

and in the spacious and fertile land that you set before them.

36Indeed, we are slaves today!

Indeed, we are slaves upon the land that you gave our fathers

to eat its fruit and its good things!

37Its abundant harvest goes to the kings you have placed over us

because of our sins;

They rule over our bodies and our cattle as they please,

and we are in great distress.

38(10:1)Therefore, in view of all this, we are making a binding agreement,

signed and sealed by our leaders, our Levites, and our priests.

Situation and Purpose

The passage reflects a situation in which the people of Judah have become corrupt through their association with the people of the land. This situation is reflected in their response in verses 1-3, "On the twenty-fourth day of this month, the Israelites were gathered together, with fasting and in sackcloth and with dust upon them. The seed of Israel separated themselves from all foreigners, stood, and confessed their sins and the iniquities of their fathers. They arose upon their standing place and read in the Book of the Law of the LORD their God a quarter of the day and a quarter making confession and prostrating themselves to the LORD their God." As a result of their corruption God has disciplined them by subjecting them to foreign kings. As the people of Judah declare in verses 36-37, "Indeed, we are slaves today! Indeed, we are slaves upon the land that you gave our fathers to eat its fruit and its good things! Its abundant harvest goes to the kings you have placed over us because of our sins, they rule over our bodies and our cattle as they please, and we are in great distress." This setting reflects a general situation in the life of the readers in which they have been corrupted through their association with foreigners and have been disciplined by God. The purpose of the passage was to encourage them to repent, call out to the LORD for mercy, and commit themselves to living righteously by his Law.

Literary Context and Role

The books of Ezra and Nehemiah generally follow a chronological structure. This passage is part of the eighth major chronological division of the account. This division narrates the revival that took place under the leadership of Ezra (Nehemiah 7:73b-10:39). This division emphasizes the need to repent of wickedness and cry out to God for mercy. Some regard this division as a flashback to earlier events since it seems to be closely related grammatically to the preceding division. That division relates that Nehemiah found the list of those who had been the first to return. However, the difficult with understanding this division as a flashback is that Nehemiah is described as being a participant and he did not arrive until much later. The previous passage describes the people of Judah listening attentively as Ezra reads the Law and rejoicing (7:73b-8:18). This passage describes the people mourning and confessing, crying out to God for mercy, and vowing to reform. The subsequent passage describes the content of the vow which they made to God (10:1-39). Therefore, these passages are closely interrelated and both the previous and subsequent passages should be considered carefully when interpreting this passage. In addition, this passage is closely related to the first chronological division because the passage in that division repeatedly emphasizes Ezra's role as a teacher of the Law (Ezra 1:1-2:70). This passage is also similar in form to early passages that describe another revival movement under the leadership of Ezra (Ezra 9:1-15 and 10:1-44).

Form and Function

The passage can be generally classified as historical narrative. The key elements of historical narrative are setting, characters, and plot. Through identifying with the characters in their setting the readers are enabled to enter into the experience of God's people in history and learn from their experience as the plot develops. The setting of the passage is Jerusalem where the people of Judah have gathered to mourn and repent of their sins, cry out to him for mercy, and praise him for his grace. The readers would have readily identified with this setting, equating it with their own sin and struggle. The primary characters in the story are the people of Judah and specifically the Levites. The readers would have naturally identified with the people, who serve to model the appropriate response to sin when confronted by God's Law. The Levites serve primarily to lead the people to praise God and call out to him. As the plot develops the readers are led to mourn and confess their sins, cry out to God for help, and praise God for his grace along with the people of Judah. However, the passage is dominated by a psalm in verses 6-38 and could be understood as a complex liturgy. This complex liturgy includes praise, petition, and commitment. The Levites are worship leaders that lead the people of Judah and the readers to praise God, petition God for mercy, and commit themselves to live righteously by God's Law.

Strategy and Structure

The passage begins by describing the revival that occurred among the people of Judah in verses 1-3. They mourned, separated themselves, confessed, and prostrated themselves before God. Then a group of Levites leads the people in worship. First, the Levites cry out to God and exhort the people to praise God (4-5). Second, the people of Judah praise God for his grace and compassion and appeal to him for mercy (6-32). Finally, the people of Judah praise God for his justice and righteousness and commit themselves to living by his Law (33-38). As the readers enter into the story they are also led to repent, appeal to God for mercy, and commit themselves to live righteously by God's Law.

I. The People of Judah Gather together and Repent (9:1-3)

A. The People Gather together and Mourn (1)

B. The People Separate Themselves and Confess Their Sins (2)

C. The People Read from the Law and Prostrate Themselves before the LORD (3)

II. Some Levites Lead the People of Judah to Worship the LORD (9:4-32)

A. Some Levites Cry Out to the LORD and Exhort the People to Praise Him (4-5)

1. They cry out with a loud voice to the LORD (4)

2. They exhort the people to Praise the LORD (5)

B. The People Praise the LORD for His Grace and Appeal to Him for Mercy (6-32)

1. They praise the LORD for being the Creator and Lord of Heaven (6)

2. They praise the LORD for making a covenant with Abraham and keeping his promise (7-8)

3. They Praise the LORD for delivering them from Egypt and leading them in the wilderness (9-12)

4. They praise the LORD for revealing himself to them and providing for hem in the wilderness (13-15)

5. They praise the LORD for not abandoning them even though their fathers rebelled in the wilderness (16-21)

6. They praise the LORD for giving them the land and enabling them to enjoy its benefits (22-25)

7. They praise the LORD for hearing their cries even though they rebelled against him in the land (26-28)

8. They praise the LORD for not destroying or abandoning them even though they remained stubbornly disobedient (29-31)

9. They appeal to the LORD not to disregard their suffering (32)

C. The People Acknowledge God for His Justice and Make a Binding Agreement (33-38)

1. They acknowledge God for his justice and confess their wickedness (33-35)

2. They acknowledge their responsibility for their plight (36-37)

3. They make a binding agreement with God (38)

Message or Messages

God's people should respond to corruption by mourning and confessing their sins, separating themselves from foreigners, and humbly submitting themselves to the LORD and his Law like the people of Judah. God's people should praise the LORD and appeal to him for mercy like the people of Judah because he is faithful to his promises and gracious and compassionate as he demonstrated by delivering them from Egypt, providing for them in the wilderness, enabling them to possess and enjoy the land, and not destroying or abandoning them even though they were stubborn and rebellious. God's people should acknowledge the LORD's justice and faithfulness, confess their wickedness and unfaithfulness, and commit themselves to obey him and his Law like the people of Judah.

Analysis of the Details

The People of Judah Gather together

To Repent

The people of Judah gather together to repent of their corruption in verses 1-3. They gather together and mourn, separate themselves and confess their sins, and submit themselves to the LORD and his Law.

**The people gather together and mourn**. The people gather together and mourn in verse 1, "On the twenty-fourth day of this month, the Israelites were gathered together, with fasting and in sackcloth and dust upon them." Fasting, wearing sackcloth, and putting dust on oneself were all expressions of mourning. In this context, the people are clearly mourning for their sins. Through their mourning they reveal that true repentance requires that people be truly sorry for their sins.

**The people separate themselves and confess their sins**. The people separate themselves and confess their sins in verse 2, "The seed of Israel separated themselves from all foreigners, stood, and confessed their sins and the iniquities of their fathers." The identification of the people as "The seed of Israel" is rather unusual. However, their sin has already been defined in similar terms in Ezra 9:2, "They have taken from their daughters for themselves and their sons, and have pledged the holy seed with the peoples of the lands." Therefore, by separating themselves, the returned exiles were repenting of their sin of intermarriage and having children through these marriages and thereby corrupting God's holy people. Standing in this context probably had a ritual significance. They were probably standing as an expression of their commitment to maintain their purity as God's people. The sins that they confessed were probably sins that resulted from corruption through their association with foreigners. Through separating themselves from foreigners and confessing their sins they reveal that true repentance requires confession and turning away from sin.

**The people read from the Law and declare and prostrate themselves before the LORD**. The people read from the Law and declare and prostrate themselves before the LORD in verse 3, "They arose upon their standing place and read in the Book of the Law of the LORD their God a quarter of the day and a quarter declaring and prostrating themselves to the LORD their God." By rising, the returned exiles were probably expressing respect for the Law. Though the participle translated "declaring" is often translated "making confession," it is different from the verb translated "confessed" and more commonly means "making known" or "declaring." Though I have left the translation ambiguous as it is in the Hebrew text, it probably should be understood in the sense of "declare God's greatness." Though the NIV translates "prostrating themselves" with "worshipping," the Hebrew word refers to prostration as a specific act of worship expressing humility and submission to God. Their submission is related to their reading of the Law and indicates that they were not only submitting to the LORD but his Law as well. By declaring and prostrating themselves before the LORD they reveal that true repentance requires submission to God and his Law. Therefore, God's people should respond to corruption by mourning, separating themselves, and confessing their sins, and submitting to God and his Law like the people of Judah.

Some Levites Lead the People of Judah

To Worship the LORD

Some Levites lead the people of Judah to worship the LORD in verses 4-38. A group of Levites cry out to the LORD and exhort the people to praise him; and the people praise the LORD for his grace and appeal to him for mercy and praise the LORD for his justice and commit themselves to a binding agreement.

**Some Levites cry out to the LORD and exhort the people to praise him.** A group of Levites cry out to the LORD and exhort the people to praise him in verses 4-5. They cry out to the LORD with a loud voice in verse 4, "Jeshua, Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani and Kenani stood on the stairs of the Levites and cried out with a loud voice to the LORD their God." In this context their cry is probably includes confessing and repenting of their sins, appealing to God for mercy, and committing themselves to living righteously by God's Law. The loudness of their cry emphasizes the urgency of their prayer. They exhort the people to praise the LORD in verse 5, "Then the Levites--Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah and Pethahiah--said: 'Rise up and praise the LORD your God, who is from everlasting to everlasting. May they praise your glorious name, exalting it above all blessing and praise.'" Within their call to praise they provide three reasons for praising God. First, he is the LORD their God. Second, he is eternal, "who is from everlasting to everlasting." Third, his name is glorious. Through their loud cry and exhortation for the people to praise God, they encourage the readers to participate in the psalm that follows, a psalm that includes praise, an appeal for mercy, and an expression of commitment. They also provide an example for future Levites and religious leaders of the appropriate response to corruption.

**The people praise the LORD and appeal to him for mercy**. The people praise the LORD and appeal to him for mercy in verses 6-32. The people praise the LORD for being the Creator and Lord of Heaven in verse 6, " **You are he** , the LORD in your isolation. **You** made the heavens, even the highest heavens, and all their army, the earth and all that is on it, and the seas and all that is in them. **You** give life to all of them, and the army of the heavens prostrates itself to you." The LORD's role as the Creator is emphasized in the Hebrew text with an unusual construction that draws attention to his distinct identity (Indicated in translation with bold print " **You are he** "). The description of God's uniqueness is further stressed with an unusual construction (Translated "the LORD in your isolation"). There is no one like the LORD. His role as the Creator is emphasized by doubling the subject pronoun (Literally "You, you made the highest heaven . . . You, you give life to all of them" and indicated in translation with bold print). His identify as Creator is stressed further by describing the extent of his creative activity, "the heavens, even the highest heavens, and all their army, the earth and all that is on it, the seas and all that is in them." The phrase translated "the heavens, even the highest heavens is literally "the heavens of the heavens of the heavens." The LORD's role as the Life Giver is emphasized by describing the extent of his life-giving activity, "all of them," referring back to the previous list of the LORD's creation. The extent of the LORD's sovereignty over his creation is emphasized by "the army of the heavens prostrates itself to you."

The people praise the LORD for making a covenant with Abraham and keeping his promise to him in verses 7-8, " **You are he** , the LORD God, who chose Abram, and brought him out of Ur of the Chaldeans and named his name Abraham. You found his heart faithful before you, made a covenant with him to give to his seed the land of the Canaanites, Hittites, Amorites, Perizzites, Jebusites and Girgashites, and have kept your word because you are righteous." The LORD's role as the one who called Abraham is again emphasized with an unusual construction that draws attention to his distinct identity (Indicated in translation with bold print " **You are he** "). There is no one like the LORD. The word used to describe God's faithfulness to his promise, translated "have kept," literally means "caused to stand." Subsequently the people praise God for his faithfulness to fulfill different aspects of his promise to Abraham.

The people praise the LORD for delivering them from Egypt and leading them in the wilderness in verses 9-12. They specifically praise him for seeing their suffering and hearing their cry while they were in Egypt (9), sending miraculous signs and wonders so that they could escape Egypt (10), delivering them from the Egyptian army at the sea (11), and leading them in the wilderness with the pillar of cloud and fire (12).

The people praise the LORD for revealing himself to them and providing for them in the wilderness in verses 13-15. They specifically praise him for coming down on Mount Sinai, speaking from heaven, and giving regulations that are just, right, and good (13), revealing his holy Sabbath and commands through Moses (14), providing for their hunger with bread from heaven and for their thirst with water from the rock, and giving them the go-ahead to go in and take possession of the land (15).

The people praise the LORD for not abandoning them even though their fathers rebelled against him in the wilderness in verses 16-21. The arrogance, stubbornness, and rebellion of their fathers are described in verses 16-17, "But **they** , our fathers, became arrogant, stiffened their neck, and did not listen. They refused to listen, did not remember the miracles you did among them, stiffened their neck, and appointed a leader in order to return to their slavery." The extent of their stubborn rebellion is emphasized by doubling the subject pronoun (Literally "But they, they" and indicated in translation with bold print) and by using three different verbs to describe their stubborn rebellion. The picture of them stiffening their neck illustrates their stubborn rebellion. Their specific act of rebellion is provided in verse 18, "Indeed, they made for themselves a calf of molten metal, said, "This is your god, who brought you up out of Egypt,' and committed awful blasphemes." This verse is of course an allusion to Exodus 32. Nonetheless, God did not abandon them. As verse 17 explains, "But you are a God of forgiveness, gracious and compassionate, slow to anger, and abounding in love so you did not abandon them." The extent of God's forgiveness is emphasized by a plural of extension (Literally "forgivenesses"). Even in the case of the golden calves verse 19 affirms, "but **you** in your great compassion did not abandon them in the wilderness." The extent of God's love is emphasized by the plural of extension and the intensifying adjective (Literally "great compassions"). God's determination not to abandon them is emphasized by doubling the subject pronoun (Literally "you, you in your great compassion" and indicated in translation with bold print). In fact, God continued to care for them in the wilderness. He continued to guide them with the pillar of cloud and fire (19), give them his good Spirit to instruct and provide for them (20), and sustain them (21).

The people praise the LORD for giving them the land and enabling them to enjoy its benefits in verses 22-25. They specifically praise him for giving them kingdoms and nations (22), making their sons numerous and bringing them to the land (23), subduing the inhabitants so that they could take possession of the land (24), helping them to capture cities and land and take possession of houses and enabling them to be satisfied, well-nourished, and even live in luxury (25). The extent of the LORD's provision is emphasized. He gave them kingdoms and nations "to the corner," probably meaning that he gave them every corner of these kingdoms and nations (22). Though not literal, the NIV expresses the idea well, "to the farthest frontiers." He "multiplied their sons like the stars of heaven" (23). They were even able to capture "secure cities" and the land they took possession of was "fertile," or more literally "fat" (25). The houses they took possession of were "filled with all good things, wells already dug, vineyards, olive groves, and fruit trees in abundance" (25). As a result, they "were satisfied, became well-nourished, and luxuriated" by God's "great goodness" (25c). Actually, the word translated "well-nourished" literally means "fat."

The people praise the LORD for hearing their cries even though their fathers rebelled in the land in verses 26-28. These verses contain two cycles of rebellion, judgment, cry for help, and deliverance. The extent of their rebellion is emphasized in the first cycle, "But they were disobedient, rebelled against you, threw your Law behind their back, killed your prophets, who testified against them in order to bring them back to you, and committed awful blasphemies" (26). The picture of them throwing God's Law behind their back emphasizes their total disregard for God's Law. They were so rebellious that they even killed the prophets God had sent to bring them back to him. Their blasphemies are described as "awful," or more literally "great." Nonetheless, even though God judged them, he listened when they cried out to him for help and delivered them, "But in the time of their oppression they cried out to you and **you** heard from heaven and in accordance with your great compassion gave them saviors, who saved them from the hand of their enemies" (27). The faithfulness of God to hear and deliver is emphasized in the Hebrew text by doubling the subject pronoun (Literally "you, you heard . . . and delivered" and indicated in translation with bold print). The reason that God heard and gave them saviors is that he was acting "in accordance with your great compassion." The extent of God's compassion is emphasized by the use of the plural of extension ("compassion" is literally "compassions") and the intensifying adjective (Translated "great"). The persistence of their rebellion is emphasized in the second cycle, "But as soon as they were at rest, they returned to doing evil before you" (28). Even though God graciously heard their prayers and delivered them, they returned to sinning. In fact, the second cycle seem to summarize many rebellions. Nonetheless, even though God again judged them, he continued to listen when they cried to him for help and delivered them, "But when they returned and cried out to you, **you** heard from heaven and delivered them in accordance with your compassion many times" (28). Again, the faithfulness of God to hear and deliver is emphasized in the Hebrew text by doubling the subject pronoun (Literally "you, you heard and delivered them" and indicated in translation with bold print). The reason that God heard and delivered them is again that he was acting "in accordance with your compassion." The extent of his compassion is emphasized by the use of the plural of extension (See above) and the fact that he delivered them ("many times").

The people praise the LORD for his grace in not destroying or abandoning them even though their fathers remained stubbornly rebellious in verses 29-31. Their stubborn rebellion in spite of God's warnings is described in verses 29-30, "You testified against them in order to bring them back to your Law, but they became arrogant and did not listen to your commands, sinned against your ordinances, which a man does so that he can live by them, gave a stubborn shoulder, stiffened their neck, and did not listen. You continued with them for many years and testified against them by your Spirit through the hand of your prophets. Yet **they** did not give ear, so you gave them into the hand of the peoples of the lands." The extent of their arrogance and stubborn rebellion is emphasized in the Hebrew text by doubling the subject pronoun (Literally "they, they became arrogant and did not listen" and indicated in translation with bold print) as well as the multiplication of verbs describing their rebellion. The pictures of them giving a stubborn shoulder and stiffening their necks illustrate their stubborn rebellion. The persistence or their stubborn rebellion is stressed by their refusal to listen and give ear even though God continued to testify against them "for many years." In fact, the verb translated "You continued with them" could be translated more literally "You drug them along," suggesting a picture of them digging in their heels and stubbornly refusing to go. Moreover, this picture also testifies to the patience of God (the NIV even translates this verb "You were patient"). Nonetheless, even though God again judged them, he did not destroy or abandon them, "Nevertheless, in your great compassion you did not put an end to them or abandon them, for you are a gracious and merciful God" (31). The reason that God did not abandon them was his "great compassion" and he is "a gracious and merciful God." The extent of God's compassion is again emphasized by the use of the plural of extension ("compassion" is literally "compassions") and the intensifying adjective (Translated "great").

The people appeal to the LORD not to disregard their suffering in verse 32, "Now therefore, O our God, the great, mighty, and awesome God, who keeps his covenant and steadfast love, do not let all this hardship diminish before you which has come to us, to our kings, to our leaders, to our priests, to our prophets, to our fathers, and to all your people from the days of the kings of Assyria until this day." The urgency of their appeal is emphasized in the Hebrew text with the temporal adverb (Translated "Now"). They basis of their appeal is in the nature of God. They have confidence that he can help them because he is "the great, mighty, and awesome God." In their song they praised God as the Creator and sovereign Lord of heaven. Certainly he could help. They have hope that he would help because he is "our God . . . who keeps his covenant and steadfast love." The word translated "steadfast love" is an important theological word in the Old Testament that emphasizes God's love and fidelity to his covenant. In their song they praise God because he was faithful to keep his promises and was gracious and loving and did not abandon them when they rebelled against him. He delivered them from Egypt and at the sea, he provided for them in the wilderness, he did not abandon them in the wilderness even though they rebelled, he enabled them to possess the land and enjoy its benefits, he heard their cries even though they continued to rebel, and he did not destroy or abandon them even though they remained stubbornly rebellious. Certainly he would continue to be faithful to his promise and gracious and loving. As the people of Israel praise the LORD for his grace and appeal to him for mercy they are also leading the readers to do the same. Therefore, God's people should praise the LORD and appeal to him for mercy like the people of Judah because he is faithful to his covenant and gracious and compassionate as he demonstrated by delivering Israel from Egypt, providing for them in the wilderness, enabling them to possess and enjoy the land, and not destroying or abandoning them even though they were stubborn and rebellious. .

**The people acknowledge God's justice and make a binding agreement**. The people acknowledge God's justice and make a binding agreement in verses 33-38. They acknowledge God's justice and confess their wickedness in verses 33-35. They acknowledge God's justice and faithfulness and their wickedness in verse 33, "You have been just in all that has come upon us for you have acted faithfully, but **we** have acted wickedly." The extent of their wickedness is emphasized in the Hebrew text by doubling the subject pronoun (Literally "we, we have acted wickedly" and indicated in translation with bold print). They elaborate on their wickedness and emphasize its extent in verses 34-35, "Our kings, our leaders, our priests, and our fathers did not keep your Law; they did not pay attention to your commands or the testimonies you testified against them. **They** did not serve you or turn from their evil deeds even in their kingdom, and in your manifold goodness that you gave to them, and in the spacious and fertile land that you set before them." The extent of their wickedness is emphasized in several ways. First, those who did not keep or pay attention to his commands and testimonies include "Our kings, our leaders, our priests, and our fathers." Second, their failure to serve God and turn from their evil ways is emphasized in the Hebrew text by doubling the subject pronoun (Literally "They, they did not serve you or turn from their evil" and indicated in translation with bold print). Third, they failed to serve God and turn from their evil ways even though they were "in their kingdom, and in your manifold goodness that you gave them, and in the spacious and fertile land that you set before them."

The people acknowledge their responsibility for their plight in verses 36-37, "Indeed, we are slaves today! Indeed, we are slaves upon the land that you gave our fathers to eat its fruit and its good things! Its abundant harvest goes to the kings you have placed over us because of our sins, they rule over our bodies and our cattle as they please, and we are in great distress." Their distress because of their subjection to foreign kings is emphasized in several ways. First, the Hebrew text emphasizes their status as slaves by the use of the interjection (Translated "Indeed" within exclamations). Second, this exclamation is repeated. Third, the intensifying adjective is used with the noun "distress" (Translated "great"). Their acknowledgment of responsibility is clearly stated, "because of our sins." However, their sense of responsibility is also conveyed through the tragic irony of their circumstances. They are slaves "upon the land that you gave our fathers to eat its fruit and its good things!" What God had blessed them with had been turned into a curse because of their sin.

The people of Judah make a binding agreement with God in verse 38, "Therefore, in view of all this, we are making a binding agreement, signed and sealed by our leaders, our Levites, and our priests." Their rationale for this binding agreement is tied to their plea for help and acknowledgment of God's justice and faithfulness and their wickedness and responsibility for their plight by "Therefore, in view of all this." They were committing themselves to God because they realized that God was just and he would respond to their plea if they committed themselves to him. Their commitment to live by this agreement is emphasized by the word chosen to describe the agreement, which literally means "firmness, fastness, fidelity," and the fact that it was "signed and sealed by our leaders, our Levites, and our priests." The nature of their binding agreement is clarified in the subsequent chapter where this agreement is recorded. They primarily commit themselves to obey the Law and avoid corruption. As the people praise God for his justice and make a binding agreement with him they are also leading the readers to do the same. Therefore, God's people should acknowledge the LORD's justice and faithfulness, confess their wickedness and unfaithfulness, and commit themselves to live righteously by his Law like the people of Judah.

Application of the Message

Christians often neglect the reading of God's word and live in a way that is not pleasing to him. Similarly, the people of Judah had neglected the reading of the Law and were living in a way that displeased God and resulted in his discipline. These similarities in the situations provide a strong basis for applying the message of this passage to the modern context. There are a few contextualized issues that require that the message of this passage be limited or adjusted when applied to the modern situation. The major contextualized issue in this passage is that God's revelation is more extensive than the Law. Therefore, I have generalized the references to the Law so that they refer more broadly to God's word. In addition, the church is comprised of people from all nations so the laws prohibiting intermarriage with foreigners no longer apply in the same way. However, they still need to avoid corruption through their relationships with non-Christians. Nonetheless, they should not abandon relationships with non-Christians because they are called to be witnesses to the lost. I have also simplified these statements by removing references to specific people and events in the passage. Christians should respond to corruption by mourning and confessing and separating themselves from sin and submitting themselves to God and his word. Christians should praise the LORD and appeal to him for mercy like the returned exiles because he is a faithful to his promises and gracious and compassionate. Christians should confess their sins and commit themselves to live righteously by his word because he is faithful and just.

Communication of the Message

**Title** : THE SEED OF ISRAEL SEPARATED THEMSELVES

**Objective** : The objective of this message is to exhort and encourage Christians to repent, appeal to God for mercy, and truly commit themselves to him and his word.

**Proposition** : Christians should respond to corruption by repenting of their sin, appealing to God for mercy, and commit themselves to living righteously by God's word.
Introduction

Christians often neglect the reading of God's word and live in a way that is not pleasing to him. Similarly, the returned exiles had neglected the reading of the Law and were living in a way that displeased God and resulted in his discipline. In Nehemiah 9 the people of Judah repent, appeal to God for mercy, and commit themselves to live righteously by God's Law. As they respond to sin and God can use them to lead us to respond appropriately to sin and experience revival. _Read Nehemiah 9:1-38_.

I. Christians should mourn and confess and separate themselves from sin and submit to God and his word.

A. The people of Judah respond to corruption by repenting in verses 1-3. As they repent they reveal what it is required for true repentance.

B. First, they reveal that repenting requires sorrow for sin, "On the twenty-fourth day of this month, the Israelites were gathered together, with fasting and in sackcloth and dust upon them" (1). Fasting, wearing sackcloth, and putting dust on oneself were all expressions of mourning.

C. Second, they reveal that repenting requires separation from and confession of sin, "The seed of Israel separated themselves from all foreigners, stood, and confessed their sins and the iniquities of their fathers" (2).

D. Third, they reveal that repenting requires submission to God and his word, "They arose upon their standing place and read in the Book of the Law of the LORD their God a quarter of the day and a quarter declaring and prostrating themselves to the LORD their God."

E. _Illustration of Authentic Repentance_

F. Application--We should mourn and confess and separate ourselves from sin and submit to God and his word.

II. Christians should respond to corruption by appealing to God for mercy because he is faithful to his promises and gracious and compassionate.

A. The people of Judah respond to corruption by praising God and appealing to him for mercy in verses 4-32.

B. They praise God because of his faithfulness. They declare that God made a covenant with Abraham and was faithful to his promises to him (7-8). Indeed, they go on to praise God for his grace in fulfilling his promises by seeing their suffering and hearing their cry in Egypt (9), sending miraculous signs and wonders against Egypt (10), delivering them from the Egyptian army at the sea (11), leading them with the pillar of cloud and fire (12), speaking to them from heaven and giving them just laws (13-14), providing for their needs in the wilderness (15), giving them kingdoms and nations (22), making their sons numerous and bringing them to the land (23), subduing the inhabitants so that they could take possession of the land (24), and enabling them to be satisfied, well-nourished, and even live in luxury (25).

C. They praise God for his grace and compassion. They praise God for not abandoning them even though their fathers rebelled against him in the wilderness by making and worshipping a calf of molten metal in verses 16-21. As verse 17 explains, "But you are a God of forgiveness, gracious and compassionate, slow to anger, and abounding in love so you did not abandon them." Indeed, they exiles go on to praise God for hearing their cries even though their fathers rebelled after they settled in the land in verses 26-28 and not destroying or abandoning them even though their fathers remained stubbornly rebellious in verses 29-31. As they declare in verse 31, "Nevertheless, in your great compassion you did not put an end to them or abandon them, for you are a gracious and merciful God" (31).

D. Based on God's faithfulness, grace, and compassion, the people of Judah appeal to God for mercy in verse 32, "Now therefore, O our God, the great, mighty, and awesome God, who keeps his covenant and steadfast love, do not let all this hardship diminish before you which has come to us, to our kings, to our leaders, to our priests, to our prophets, to our fathers, and to all your people from the days of the kings of Assyria until this day."

E. _Illustration of God's Faithfulness, Grace, and Compassion_

F. Application--Therefore, we should appeal to God for mercy because is faithful to his promises and gracious and compassionate.

III. Christians should commit themselves to living righteously by God's word because he is faithful and just.

A. The people of Judah respond to corruption by committing themselves to living righteously by God's word in verses 33-35. They acknowledge God's justice and faithfulness and their wickedness in verse 33, "You have been just in all that has come upon us for you have acted faithfully, but we have acted wickedly." They elaborate on their wickedness and emphasize its extent in verses 34-35, "Our kings, our leaders, our priests, and our fathers did not keep your law; they did not pay attention to your commands or the testimonies you testified against them. They did not serve you or turn from their evil deeds even in their kingdom, and in your manifold goodness that you gave to them, and in the spacious and fertile land that you set before them."

B. They acknowledge their responsibility for their plight in verses 36-37, "Indeed, we are slaves today! Indeed, we are slaves upon the land that you gave our fathers to eat its fruit and its good things! Its abundant harvest goes to the kings you have placed over us because of our sins, they rule over our bodies and our cattle as they please, and we are in great distress."

C. Based on their understanding that God is faithful and just they make a binding agreement with God in verse 38, "Therefore, in view of all this, we are making a binding agreement, signed and sealed by our leaders, our Levites, and our priests." The content of this binding agreement is related in chapter 11. They were committing themselves live righteously by God's Law.

D. _Illustration of God's Faithfulness and Justice_

E. Application--Therefore, we should commit ourselves to live righteously by God's word because he is faithful and just.

Conclusion

Christians often neglect the reading of God's word and live in a way that is not pleasing to him. Similarly, the returned exiles had neglected the reading of the Law and were living in a way that displeased God and resulted in his discipline. In Nehemiah 9 the people of Judah respond to sin by repenting, appealing to God for mercy, and committing themselves to live righteously by God's Law. God can use them to lead us to respond appropriately to sin and experience revival. We should mourn and confess and separate ourselves from sin and submit to God and his word. We should appeal to God for mercy because he is faithful to his promises and gracious and compassionate. We should commit ourselves to living righteously by God's word because he is faithful and just.

### CHAPTER EIGHT

### THEY ENTERED INTO A CURSE AND AN OATH

### The People Commit Themselves to Follow the Law

### Nehemiah 10:1-39

This passage is closely related to the preceding passage (See Literary Context and Role). Nonetheless, this passage can be distinguished from the preceding passage because that passage simply led to the point of commitment, whereas this passage specifies the content of the commitment that was made. Some may question my inclusion of verse 38 in the preceding passage because it is so closely related to their commitment in this passage. In fact, the Hebrew text has verse 38 as the first verse of chapter 10. Nonetheless, I have included verse 38 in the preceding passage because it completes the account of the people of Judah repenting and committing themselves to live righteously by the Law. However, the division is somewhat arbitrary. In the translation below I have followed the numbering system of the English text with the numbering of the Hebrew text in parenthesis. This passage is clearly distinct from the subsequent passage which contains lists of those who would settle Jerusalem as well as additional lists of priests and Levites (11:1-12:26).

Study of the Passage

Text and Translation

10:1(2)Upon the seals:

Nehemiah the governor, the son of Hacaliah and Zedekiah.

2(3)Seraiah, Azariah, Jeremiah, 3(4)Pashur, Amariah, Malkijah, 4(5)Hattush, Shebaniah, Malluch, 5(6)Harim, Meremoth, Obadiah, 6(7)Daniel, Ginnethon, Baruch, 7(8)Meshullam, Abijah, Mijamin, 8(9)Maaziah, Bilgai, and Shemaiah--the priests.

9(10)The Levites--Jeshua son of Azaniah, Binnui of the sons of Henadad, Kadmiel, 10(11)and their associates: Shebaniah, Hodiah, Kelita, Pelaiah, Hanan, 11(12)Mica, Rehob, Hashabiah, 12(13)Zaccur, Sherebiah, Shebaniah, 13(14)Hodiah, Bani, and Beninu.

14(15)The leaders of the people--Parosh, Pahath-Moab, Elam, Zattu, Bani, 15(16)Bunni, Azgad, Bebai, 16(17)Adonijah, Bigvai, Adin, 17(18)Ater, Hezekiah, Azzur, 18(19)Hodiah, Hashum, Bezai, 19(20)Hariph, Anathoth, Nebai, 20(21)Magpiash, Meshullam, Hezir, 21(22)Meshezabel, Zadok, Jaddua, 22(23)Pelatiah, Hanan, Anaiah, 23(24)Hoshea, Hananiah, Hasshub, 24(25)Hallohesh, Pilha, Shobek, 25(26)Rehum, Hashabnah, Maaseah, 26(27)Ahiah, Hanan, Anan, 27(28)Malluch, Harim, and Baanah.

28(29)The rest of the people--priests, Levites, gatekeepers, singers, temple servants, and all who separated themselves from the peoples of the lands in accordance with the Law of God, together with their wives and all their sons and daughters, all who had knowledge and insight--29(30)supported their brothers the nobles and entered upon a curse and an oath to walk in the Law of God which was given by the hand of Moses the servant of God and to keep and do all the commands, regulations, and decrees of the LORD our Lord.

30(31)We promise not to give our daughters in marriage to the peoples of the land or take their daughters for our sons. 31(32)When the peoples of the land bring merchandise or grain to sell on the Sabbath, we will not buy from them on the Sabbath or on a holy day. We will forgo the seventh year and the debt of every hand.

32(33)We will established against ourselves the command to charge ourselves a third of a shekel during the year for the service of the house of our God: 33for the showbread and the continual grain offerings, for the continual burnt offerings, the Sabbaths, New Moons, appointed feasts, and for the holy things and for sin offerings to make atonement for Israel, and all the duties of the house of our God. 34(35)We--the priests, the Levites and the people--will cast lots for the wood offering on behalf of the house of our fathers to bring to the house of our God at appointed times year by year to burn on the altar of the LORD our God, in accordance with what is written in the Law. 35(36)We will bring to the house of the LORD year by year the firstfruits of our ground and of every fruit tree. 36(37)We will bring the firstborn of our sons and our cattle and the firstborn of our herds and of our flocks to the house of our God, to the priests ministering in the house of our God, in accordance with what is written in the Law. 37(38)We will bring the first of our coarse meal and our contributions, and the fruit of every tree, the new wine and oil for the priests unto the storerooms of the house of our God along with the tithe of our ground to the Levites, for it is the Levites who collect the tithes in all the towns where we work. 38(39)A priest, a son of Aaron, will be with the Levites when the Levites receive the tithes, and the Levites are to bring up a tithe of the tithes to the house of our God, to the storerooms of the storehouse. 39(40)The sons of Israel and the sons Levi should bring the contribution of grain, new wine, and oil to the storerooms where the articles of the sanctuary, the ministering priests, the gatekeepers, and the singers are. We will not neglect the house of our God."

Situation and Purpose

The broader context describes a setting in which the people of Judah were in distress because of their sin and the oppression of foreigners (See Literary Context and Role). This passage reflects that they had been disregarding God's Law. This is reflected in their recommitment to live by God's Law, "The rest of the people . . . supported their brothers the nobles and entered upon a curse and an oath to walk in the Law of God which was given by the hand of Moses the servant of God and to keep and do all the commands, regulations, and decrees of the LORD our Lord." Specifically, they had become corrupt through their interactions with foreigners. Their commitment to avoid interactions with foreigners implies that this is what they have been doing (30-31). Their commitment to support the temple and its worship and promise that they will not neglect the house of God imply that this is precisely what they have been doing (32-39). The purpose of the passage was to encourage the readers to commit themselves to live righteously by God's Law, avoid corruption through their interactions with their ungodly neighbors, and support the temple and its worship.

Literary Context and Role

The books of Ezra-Nehemiah generally follow a chronological structure. This passage is part of the eighth major chronological division of the account. This division narrates the revival that took place under the leadership of Ezra (Nehemiah 7:73b-10:39). This division emphasizes the need to repent of wickedness and follow the Law. Some regard this division as a flashback to earlier events since it seems to be closely related grammatically to the preceding division. That division relates that Nehemiah found the list of those who had been the first to return. However, the difficulty with understanding this division as a flashback is that Nehemiah is described as being a participant and he did not arrive until much later. The previous passages describe the people of Judah listening attentively as Ezra reads the Law and rejoicing (7:73b-8:18) and repenting and turning to God to the point of committing themselves to him (9:1-38). This passage specifies the commitment that was made by the people to follow the Law of God (10:1-39). Therefore, these passages are closely interrelated and the preceding passage should be considered carefully when interpreting this passage. In addition, this passage is closely related to 12:27-47 where the people bring their firstfruits and tithes in accordance with their commitment in this passage. This passage is also closely related to the first chronological division because the passage in that division repeatedly emphasizes Ezra's role as a teacher of the Law (Ezra 1:1-2:70). Furthermore, this passage is closely related to chapter 13 where Nehemiah describes his confrontation with those who violated these commitments. This passage is also similar in form to early passages that describe another revival movement under the leadership of Ezra (Ezra 9:1-15 and 10:1-44).

Form and Function

The passage can be generally classified as historical narrative. The key elements of historical narrative are setting, characters, and plot. Through identifying with the characters in their setting the readers are enabled to enter into the experience of God's people in history and learn from their experience as the plot develops. The setting of the passage is Jerusalem where the people of Judah have gathered to mourn and repent their sins, appealed to God for mercy, and committed themselves to God and his Law. The readers would have readily identified with this setting, equating it with their own sin and struggle. The primary characters in the story are Nehemiah, the priests and Levites and other leaders of Israel, and the rest of the people of Judah. The readers would have naturally identified with the people of Judah, who serve to model the appropriate response to sin and difficulty when confronted by God's Law. As the account develops the readers are led to commit themselves to obey God's Law along with the leaders, priests, and Levites, the rest of the people who supported them, and specifically to avoid corruption and support the temple and its worship.

Strategy and Structure

The passage begins with the leaders sealing the binding agreement and the rest of the people supporting them by committing themselves to live by God's Law. This division leads the readers to commit themselves generally to live by the Law. Then the people commit themselves to live by the Law with regard to two specific issues. First, they commit themselves to avoid corruption through their interactions with foreigners. Second, they commit themselves to support the temple and its worship. These divisions lead the readers to also commit themselves to avoid corruption and support worship.

I. The Leaders Seal the Binding Agreement and the Rest of the People Support Them (10:1-29)

A. The Leaders Seal the Binding Agreement (1-27)

B. The Rest of the People Commit Themselves to Live by the Law (28-29)

II. The People of Judah Commit Themselves to Avoid Corruption (10:30-31)

A. The People Promise Not to Arrange Marriages with the People around Them (30)

B. The People Promise not to Violate the Sabbath or Any Holy Day and Observe the Sabbatical Year (31)

III. The People of Judah Commit Themselves to Support the House of Their God (10:32-39)

A. The People Promise to Assume Responsibility for the Annual Offering for the House of Their God (32-33)

B. The People Promise to Apportion Responsibility for and Annual Contribution of Wood for the Altar (34)

C. The People Promise to Bring their Firstfruits, Firstborn, and Tithe (35-39a)

D. The People Promise not Neglect the House of Their God (39b)

Message or Messages

All of God's people who have knowledge and insight should bind themselves with a curse and an oath to live by the Law of God and carefully obey all the commands, regulations, and decrees of the LORD their Lord like the people of Judah and their leaders. God's people should commit themselves to avoid corruption through intermarrying with the peoples around them, buying from their neighbors on the Sabbath or holy day, and ignoring the sabbatical year like the people of Judah. God's people should commit themselves to supporting the house of God by giving the annual offering for the house of their God, contributing wood to burn on the altar, bringing their firstfruits, firstborn, and tithe, and not neglecting the house of their God like the people of Judah.

Analysis of the Details

The Leaders Seal the Binding Agreement and the

Rest of the People Support Them

The leaders seal the binding agreement and the rest of the people support them by committing themselves to live by God's Law in verses 1-29. Nehemiah the governor, the priests, Levites, and other leaders of the people seal the binding agreement in verses 1-27. This binding agreement has already been introduced at the end of their prayer in 9:38, "Therefore, in view of all this, we are making a binding agreement, signed and sealed by our leaders, our Levites, and our priests." The nature of the binding agreement is clarified in verses 28-39. They are agreeing to obey the Law of the LORD and specifically avoid corruption by their pagan neighbors and support the house of the LORD and its worship. It is called a binding agreement indicating that they were obligated to obey its provisions. By signing and sealing the binding agreement they indicate that they agree to keep the provisions of the agreement. Nehemiah the governor and Zedekiah sign and seal the binding agreement in verse 1. The identity of Zedekiah is a mystery. Blenkinsopp speculates, "Since it was customary to put the scribe's name next to that of the principal in correspondence (cf. Ezra 4:8-9), this Zedekiah may be identical with the scribe Zadok mentioned later (13:13)" (Blenkinsopp, 312). The priests sign and seal the binding agreement in verses 2-8. Though there are 21 names of priests, some of these are the names of families rather than individuals. This probably explains why Ezra is not listed as a signatory, since he would be included under Seraiah, the first name on the list (See Breneman, 244; Kidner, 114; and Roberts, 263). The Levites sign and seal the binding agreement in verses 9-13. Again, some of these names represent families rather than individuals. Other leaders of the people sign and seal the binding agreement in verses 14-27. Most of these appear to have been heads of families. Through their signing of this binding agreement, Nehemiah the governor, the priests, Levites, and other leaders serve as examples for the readers, especially those who are leaders.

The rest of the people support their nobles by committing themselves to live by God's Law in verses 28-29, "The rest of the people--priests, Levites, gatekeepers, singers, temple servants, and all who separated themselves from the peoples of the lands in accordance with the Law of God, together with their wives and all their sons and daughters, all who had knowledge and insight--supported their brothers the nobles and entered upon a curse and an oath to walk in the Law of God which was given by the hand of Moses the servant of God and to keep and do all the commands, regulations, and decrees of the LORD our Lord." The inclusiveness of those making the commitment is stressed. They are described as "The rest of the people," "all who separated themselves," and "all who had knowledge and insight." They included a variety of professions as well as women and children. They are commended by their dedication to a sanctified life lived by the Law. They are described as "all who separated themselves from the peoples of the lands in accordance with the Law of God." In addition, they "entered upon a curse and an oath to walk in the Law of God which was given by the hand of Moses the servant of God and to keep and do all the commands, regulations, and decrees of the LORD our Lord." An oath was a solemn pledge. The inclusion of the curse emphasizes even further seriousness of their commitment. They were so committed to the Law that they were willing to take the oath with full knowledge that a curse would result from disobedience. In addition, the inclusive noun "all" with a long list of synonyms for the Law stresses their commitment to obey each and every stipulation of the Law. The identification of the LORD as "our Lord" serves as a reminder of God's sovereignty over his people and their need for obedience. They are commended by their knowledge and insight, "all who had knowledge and insight." They are commended by their support of their leaders. The nobles are those who have already signed the binding agreement. They are probably described as brothers because of their common commitment to the God's Law, rather than simply because they are all Jews. The verb translated "supported" is frequently translated "joined" as in the NIV. However, the verb literally means "strengthened" and conveys a level of tangible support that is not conveyed by "joined." As the rest of the people support their leaders and commit themselves to obey the Law, they serve as examples for the readers. Therefore, all of God's people who have knowledge and insight should bind themselves with a curse and an oath to follow the Law of God and carefully obey all the commands, regulations, and decrees of the LORD their Lord like the people of Judah and their leaders.

The People of Judah Commit Themselves

To Avoid Corruption

The people of Judah commit themselves to avoid corruption through their interactions with foreigners in verses 30-31. The people promise not to arrange marriages with the peoples of the land in verse 30, "We promise not to give our daughters in marriage to the peoples of the land or take their daughters for our sons." The Law prohibits the people of Israel from making a treaty with the people of the land, specifically warning them that if they intermarry with them, they will worship their gods and God will destroy them in Exodus 34:11-16 (See also Deuteronomy 7:1-4). The people promise not to buy from their neighbors on a Sabbath or holy day in the first part of verse 31, "When the peoples of the land bring merchandise or grain to sell on the Sabbath, we will not buy from them on the Sabbath or on a holy day." The Law prohibits the people of Israel from working on the Sabbath in Exodus 20:8-11 (See also 23:11). They could have rationalized that buying from the peoples of the land did not violate the Sabbath. Nonetheless, they chose to interpret the prohibition strictly to maintain the purity of the community. The people promise to observe the sabbatical year in the second part of verse 31, "We will forgo the seventh year and the debt of every hand." The Law demands that the people of Israel let the land lay unused during the seventh year in Exodus 23:10-11 (See also Leviticus 25:1-7) and that debts be canceled every seventh year in Deuteronomy 15:1-6 (See also Deuteronomy 31:10). This promise at first seems to have little relationship to the two preceding commitments that were specifically concerned with corruption by their neighbors. However, living in a society in which they were in competition with people who did not live by the Law probably placed a great deal of pressure on them to ignore these regulations. After all, they couldn't compete very well if they were letting their land go unused and canceling their loans every seven years. As the people promise to avoid corruption, they serve as examples for the readers. Therefore, God's people should commit themselves to avoid corruption through intermarrying with the peoples around them, buying from their neighbors on the Sabbath or a holy day, and ignoring the sabbatical year like the people of Judah.

The People Commit Themselves to Support

The House of Their God

The people commit themselves to support the house of their God in 32-39. They promise to assume responsibility for an annual offering for the house of their God, apportion responsibility for an annual contribution of wood to burn on the altar, bring their firstfruit, firstborn, and tithe, and not neglect the house of their God.

**The people promise to assume responsibility for an annual offering for the house of their God**. The people promise to assume responsibility for an annual offering for the house of their God in verses 32-33, "We will establish against ourselves the command to charge ourselves a third of a shekel during the year for the service of the house of our God: for the showbread and the continual grain offerings, for the continual burnt offerings, the Sabbaths, New Moons, appointed feasts, and for the holy things and for sin offerings to make atonement for Israel, and all the duties of the house of our God." The Law does not require the people of Israel to pay a third of a shekel during the year for the service of the house of God. However, the Law does have specific requirements for the showbread (Leviticus 24:5-9), continual grain offerings and burnt offerings (Exodus 29:38-43), the Sabbaths, New Moons, and appointed feasts (Numbers 28:9-29:39), and for the sin offerings (Leviticus 4:1-5 and Numbers 15:22-29). The monetary offering was probably necessitated by the change from an economy based on barter to an economy based on currency. Indeed, the language of their promise indicates that they were establishing this command themselves. In addition, Breneman suggests that there is a precedent for this tax in Exodus 30:11-16 and 38:25-26 (Breneman, 248). The long and inclusive list of observances probably serves to emphasize the extent of their commitment. The extent of their commitment is emphasized further by the concluding phrase that serves as a catchall for any observances they have omitted.

**The people promise to apportion responsibility for an annual contribution of wood for the altar**. The people promise to apportion responsibility for an annual contribution of wood to burn on the altar in verse 34, "We--the priests, the Levites and the people--will cast lots for the wood offering on behalf of the house of our fathers to bring to the house of our God at appointed times year by year to burn on the altar of the LORD our God, in accordance with what is written in the Law." Again, the Law does not require that the people of Israel give an annual contribution of wood. However, the Law does require that the fire on the altar be kept burning at all times in Leviticus 6:12-13. This promise to apportion responsibility for an annual contribution of wood was another initiative to make sure that the requirements of the Law were met. As Kidner observes, "Experience had evidently shown that 'what is everybody's business is nobody's business', hence the allotting of responsibility for firewood" (Kidner, 116). The extent of their commitment is emphasized in this case by the perfect state of the verb ("We . . . will cast lots") and their pledge to bring the wood "year by year."

**The people promise to bring their firstfruits, firstborn, and tithe**. The people promise to bring their firstfruits, firstborn, and tithe in verses 35-39. They promise to bring their firstfruits in verse 35, "We will bring to the house of the LORD year by year the firstfruits of our ground and of every fruit tree." The Law demands the people bring their firstfruits in Exodus 23:19 and 34:26 and Deuteronomy 26:1-15. They promise to bring their firstborn in verse 36, "We will bring the firstborn of our sons and our cattle and the firstborn of our herds and of our flocks to the house of our God, to the priests ministering in the house of our God, in accordance with what is written in the Law." The Law indicates that the firstborn belongs to the LORD and that firstborn sons and unclean animals must be redeemed in Exodus 13:1-2 and Numbers 18:14-16. They promise to bring their tithes in verses 37-39, "We will bring the first of our coarse meal and our contributions, and the fruit of every tree, the new wine and oil for the priests unto the storerooms of the house of our God along with the tithe of our ground to the Levites, for it is the Levites who collect the tithes in all the towns where we work. A priest, a son of Aaron, will be with the Levites when the Levites receive the tithes, and the Levites are to bring up a tithe of the tithes to the house of our God, to the storerooms of the storehouse. The sons of Israel and the sons Levi should bring the contribution of grain, new wine, and oil to the storerooms where the articles of the sanctuary, the ministering priests, the gatekeepers, and the singers are." The Law demands the tithe in Leviticus 27:30-33 (See also Deuteronomy 14:22-29) and the tithe is given to the Levites for their service in Numbers 18:21. However, the Law also directs a tithe of the tithe be given to the priests in Numbers 18:25-29. The detailed enumeration of the requirements of the Law in this paragraph stresses the level of their commitment.

**The people promise not to neglect the house of their God**. The people promise not to neglect the house of their God at the end of verse 39, "We will not neglect the house of our God." This promise summarizes and reemphasizes all the commitments that they have made previously to support the house of their God. The extent of their commitment is emphasized in the Hebrew text by the negative with the imperfect, the strongest way of making a negative statement in Hebrew. Through their commitment to support the house of their God, the people serve as examples for the readers. Therefore, God's people should commit themselves to support the house of God by giving the annual offering for the house of God, contributing wood to burn on the altar, bringing their firstfruits, firstborn, and tithe, and not neglecting the house of their God like the people of Judah.

Application of the Message

Christians sometimes do not live by God's word, become corrupt through their relationships with unbeliever, and do not support the church. Similarly, the people of Judah were not living by the Law, had become corrupt through their relationships with foreigners, and were not supporting the house of their God. These similarities provide a strong basis for applying the message of this passage to the modern context. This passage contains several contextualized issues that require that the message be limited or adjusted when applied to the modern situation. First, God has subsequently revealed himself more fully in the Bible. Therefore, I have generalized the adjusted statements of the message to include all of God's word rather than just the Law. Second, God is now working through the church which is comprised of people from every nation and the prohibition of intermarrying with foreigners no longer applies. Nonetheless, I have related this commitment more generally to avoiding corruption through the influence of non-Christians. Third, Christians are no longer bound legalistically to laws forbidding business on the Sabbath and no longer practice the sabbatical year. Nonetheless, I have related these commitments more generally to avoiding unethical business practices. Fourth, Christians are no longer bound legalistically to laws requiring an annual offering for the house of God, a contribution of wood to burn on the altar, and the offering of firstfruits, firstborn, and tithe. Nonetheless, I have related these commitments more generally to contributing to the church and its ministry. I have also simplified these statements by removing references to specific people and events in the passage. Christians who have knowledge and insight should all earnestly commit themselves to live by God's word and obey all its teachings. Christians should commit themselves to avoid corruption through worldly relationships and business practices. Christians should commit themselves to supporting rather than neglecting the house of their God and its ministries.

Communication of the Message

**Title** : THEY ENTERED INTO A CURSE AND AN OATH

**Objective** : The objective of this message is to exhort and encourage Christians to live by God's word, avoid corruption through their relationships with non-Christians, and support the church and its ministries.

**Proposition** : Christians should earnestly commit themselves to live by God's word, avoid corruption through worldly relationships and business practices, and support the church and its ministries.
Introduction

Christians sometimes neglect God's word and do not live righteously by its teaching. Instead they often are more influenced by the world and are corrupted by its values. As a result they do not see the importance of the church or support its ministries. Similarly, the people of Judah had neglected the Law and were not living by its teaching, had become corrupt through their relationships with foreigners, and were not supporting the house of their God and its worship. In Nehemiah 10 the people of Judah experience revival as they commit themselves to live righteously by God's Law and show us how we can experience revival as well. _Read Nehemiah 10:1-39_.

I. Christians should earnestly commit themselves to live by God's word and obey all its teachings.

A. Nehemiah the governor, the priests, Levites, and other leaders of the people seal the binding agreement in verses 1-27. This binding agreement has already been introduced at the end of their prayer in 9:38. It is called a binding agreement indicating that they were obligated to obey its provisions. By signing and sealing the binding agreement they indicate that they agree to keep the provisions of the agreement.

B. The rest of the people support their nobles by committing themselves to live by God's Law in verses 28-29, "The rest of the people--priests, Levites, gatekeepers, singers, temple servants, and all who separated themselves from the peoples of the lands in accordance with the Law of God, together with their wives and all their sons and daughters, all who had knowledge and insight--supported their brothers the nobles and entered upon a curse and an oath to walk in the Law of God which was given by the hand of Moses the servant of God and to keep and do all the commands, regulations, and decrees of the LORD our Lord." Those who made this commitment are described as being truly committed and having knowledge and insight. This is what God's people will do if they are truly committed and wise. In addition, the earnestness of their commitment are stressed. They are so earnest in their commitment that they "entered upon a curse and an oath to walk in the Law of God which was given by the hand of Moses the servant of God." Furthermore, the extent of their commitment is emphasized. They are committed "to keep and do all the commands, regulations, and decrees of the LORD our Lord."

C. _Illustration of Earnest Commitment to Live Righteously by God's Word_

D. Application--We should earnestly commit ourselves to live righteously by God's word and obey all its teaching.

II. Christians should commit themselves to avoid corruption through worldly relationships and business practices.

A. The people of Judah promise not to arrange marriages with the peoples of the land in verse 30. Through their marriages with foreigners the people of Judah were being led into idolatry and immorality.

B. The people promise not to buy from their neighbors on a Sabbath or holy day and to observe the sabbatical year in verse 31. The people of Judah were being led to violate God's Law in order to conduct business. Living with foreigners who did not live by the Law placed a great deal of pressure on them to ignore the Law so they could compete.

C. _Illustration of Corruption through Worldly Relationships and Business Practices_

D. Application--We should commit ourselves to avoid corruption through worldly relationships and business practices

III. Christians should commit themselves to support and not neglect the house of their God and its ministries.

A. The people of Judah promise to assume responsibility for an annual offering for the house of their God in verses 32-33.

B. The people promise to apportion responsibility for an annual contribution of wood to burn on the altar in verse 34.

C. The people promise to bring their firstfruits, firstborn, and tithe in verses 35-39.

D. The people promise not to neglect the house of their God at the end of verse 39. "We will not neglect the house of our God."

E. _Illustration of Supporting the Church and Its Ministries_

F. Application--We should commit ourselves to support and not neglect the church and its ministries.

Conclusion

Christians sometimes neglect God's word and do not live righteously by its teaching. Instead they often are more influenced by the world and are corrupted by its values and do not see the importance of the church or support its ministries. Similarly, the people of Judah had neglected the Law and were not living by its teaching, had become corrupt through their relationships with foreigners, and were not supporting the house of their God and its worship. In Nehemiah 10 they show us how we can experience revival. We should earnestly commit ourselves to live righteously by God's word and obey all its teaching. We should commit ourselves to avoid corruption through worldly relationships and business practices. We should commit ourselves to support and not neglect the church and its ministries.

### CHAPTER NINE

### AT THE DEDICATION OF THE WALL OF JERUSALEM

### The Dedication of the Wall of Jerusalem

### Nehemiah 12:27-13:3

The passage is clearly distinct from the passage that precedes which contains lists of those who would settle Jerusalem as well as priests and Levites. Though closely related to the subsequent passage (See Literary Context and Role), this passage describes the dedication of the wall of Jerusalem, whereas the subsequent passage describes Nehemiah's recollections that were triggered by those events.

Study of the Passage

Text and Translation

12:27At the dedication of the wall of Jerusalem, they sought the Levites from all their places and to bring them to Jerusalem to do the dedication with joy and thanksgiving, and with cymbals, harps and lyres. 28The singers also were brought together from the region around Jerusalem and from the villages of the Netophathites, 29from Beth Gilgal, and from the area of Geba and Azmaveth, for the singers had built villages for themselves around Jerusalem. 30The priests and Levites purified themselves ceremonially, then they purified the people, the gates, and the wall.

31I brought up the leaders of Judah upon the wall. I also established two great praise processions. One went to the right upon the wall toward the Dung Gate. 32Hoshaiah and half the leaders of Judah went after them, 33along with Azariah, Ezra, Meshullam, 34Judah, Benjamin, Shemaiah, Jeremiah, 35as well as from the sons of the priests with trumpets, and also Zechariah son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Micaiah, the son of Zaccur, the son of Asaph, 36and his brothers Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah and Hanani with the musical instruments of David the man of God. Ezra the scribe was before them. 37At the Fountain Gate and in front of them they went up upon the steps of the City of David on the ascent to the wall above the house of David until the Water Gate on the east. 38The second praise procession went in the opposite direction. I followed them with half the people upon the wall above the Tower of the Ovens to the Broad Wall, 39above the Gate of Ephraim, the Jeshanah Gate, the Fish Gate, the Tower of Hananel, and the Tower of the Hundred, until the Sheep Gate. They stopped at the Gate of the Guard. 40The two praise processions took their places in the house of God; and so did I together with half the officials with me, 41as well as the priests--Eliakim, Maaseiah, Miniamin, Micaiah, Elioenai, Zechariah, and Hananiah with their trumpets 42and also Maaseiah, Shemaiah, Eleazar, Uzzi, Jehohanan, Malkijah, Elam, and Ezer. The choirs sang under the direction of Jezrahiah. 43On that day they sacrificed great sacrifices and rejoiced because God had caused them to greatly rejoice. The women and children also rejoiced. So the rejoicing of Jerusalem was heard far away.

44On that day men were appointed over the storerooms for the contributions, firstfruits, and tithes; to gather into them from the fields of the towns the legal portions for the priests and the Levites, for Judah was rejoicing over the standing priests and Levites 45since they observed the observance of their God and the observance of purification, as well as the singers and gatekeepers, in accordance with the commands of David and Solomon his son. 46For long ago, in the days of David and Asaph, there was a leader of the singers and the songs of praise and thanksgiving to God. 47So in the days of Zerubbabel and of Nehemiah, all Israel gave daily portions for the singers and gatekeepers. They also set apart for the other Levites, and the Levites set apart for the sons of Aaron.

13:1On that day it was read in the Book of Moses in the ears of the people and found written in it that an Ammonite or Moabite should not ever enter into the assembly of God 2because they had not met the sons of Israel with food and water, but had hired Balaam against them to call a curse down on them. However, our God turned the curse into a blessing. 3When the Law was heard by them, they separated all the mixed company from Israel.

Situation and Purpose

The passage describes a setting in which the people of Judah have completed the wall around Jerusalem in spite of opposition and difficulty. As a result they are now celebrating by dedicating the wall and worshiping God at temple. However, the broader context describes a setting in which the people of Judah have encountered opposition and difficulty as they sought to build the wall. In this passage they purify themselves in preparation for worship, joyously worship God, give to support those who serve in the temple, and separate themselves from the foreigners in the community. This setting reflects a general situation in the life of the readers in which they have also experienced difficulty as they sought to do the work of God and God has enabled them to complete the task. The passage may also reflect a situation in which the readers have been neglecting the support of those who served at the temple and have become corrupt through their association with foreigners. The purpose of the passage was to encourage them to purify themselves for worship, worship joyously, give to those who serve in the temple, and guard the sanctity of God's people.

Literary Context and Role

The books of Ezra and Nehemiah generally follow a chronological structure. This passage is the tenth major chronological division of the account. This division describes the dedication of Jerusalem's wall and the worship accompanying it. Though this passage seems to stand alone, it is integrally related with most of Ezra-Nehemiah. The predominant tasks appointed for the returned exiles were to reestablish temple worship and rebuild the wall. The reestablishment of temple worship is narrated in Ezra 3:1-6:22. The rebuilding of the wall is narrated in Nehemiah 3:1-7:3. In addition, in other passages the people of Judah make commitments, especially to support temple worship and separate themselves from the peoples of the lands as in this passage (Ezra 9:1-15; 10:1-44; and Nehemiah 10:1-39). Therefore, these passages should be carefully considered when interpreting this passage because they provide the necessary background for understanding the passage. This passage is also closely related to the subsequent passage because it triggers Nehemiah's recollections. This passage is also similar in form to Ezra 6:15-22, which describes the dedication of temple and worship of God.

Form and Function

The passage can be generally classified as historical narrative. The key elements of historical narrative are setting, characters, and plot. Through identifying with the characters in their setting the readers are enabled to enter into the experience of God's people in history and learn from their experience as the plot develops. The setting of the passage is Jerusalem where the people of Judah have gathered to celebrate the rebuilding of the wall and dedicate it to God. The readers would have readily identified with this setting, equating it with their own experience of God's grace in their lives. The primary characters of the story are the people of Judah, specifically the priests, Levites, singers, and leaders. The people of Judah serve as models for the readers of the appropriate way to respond to God's grace. As the plot develops the readers are led to purify themselves for worship, celebrate and praise God for his grace, contribute to the support of those who serve in the temple, and separate the mixed company from Israel like the people of Judah.

Strategy and Structure

The passage is arranged in a chronological structure. First, the people of Judah prepare for celebrating the dedication of the wall by purifying themselves in 12:27-30. Second, they joyously celebrate the dedication of the wall in 12:31-43. Third, they contribute to the ongoing support of those who serve God at the temple in 12:44-47. Finally, they separate the mixed company from Israel in 13:1-3.

I. The Preparations for the Dedication of the Wall (12:27-30)

A. The Levites Are Brought to Jerusalem to Celebrate (27)

B. The Singers Are Brought to Jerusalem to Celebrate (28-29)

C. The Priests and Levites Purify Themselves, the People, and the Wall (30)

II. The Celebration at the Dedication of the Wall (12:31-43)

A. The Great Praise Processions (31-39)

B. The Dedication Service (40-43)

III. All Israel Contributes to the Support of The Priests and Levites (12:44-47)

A. The Appointment of Men to Be in Charge of the Storerooms for the Contributions to the Priests and Levites (44a)

B. The Reasons for Their Contributions to the Priests and Levites (44b-46)

C. The Contributions of All Israel to the Priests and Levites (47)

IV. The Separation of the Mixed Company from Israel (13:1-3)

A. The Discovery of the Exclusion of the Ammonites and Moabites in the Law (1-2)

B. The Separation of the Mixed Company from Israel in Obedience to the Law (3)

Message or Messages

The priests and Levites should prepare to worship the LORD by purifying themselves and the people like the priests and Levites at the dedication of the wall. God's people should joyfully and exuberantly praise the LORD and offer great sacrifices to him like the people of Judah at the dedication of the wall because of all that he has done for them. God's people should support the priests and Levites like the people of Judah at the dedication of the wall because they serve God and his people and that is what the Law teaches. God's people should guard the sanctity of the assembly like the people of Judah at the dedication of the wall because that is what the Law teaches.

Analysis of the Details

The Preparations for the Dedication

Of the Wall

The preparations for the dedication of the wall are described in 12:27-30. The Levites are brought to Jerusalem for the celebration in verse 27, "At the dedication of the wall of Jerusalem, they sought the Levites from all their places and to bring them to Jerusalem to do the dedication with joy and thanksgiving, and with cymbals, harps, and lyres." Blenkinsopp explains, "Dedication is the giving over of a person or object to God symbolized by a complex of ritual acts" (Blenkinsopp, 344). The Levites were religious leaders. Here they are summoned to lead in the dedication of the wall. Their worship at the dedication is characterized as joyful thanksgiving. Even the musical instruments listed are associated with joyful celebration. The singers are brought to Jerusalem for the celebration in verses 28-29, "The singers also were brought together from the region around Jerusalem and from the villages of the Netophathites, from Beth Gilgal, and from the area of Geba and Azmaveth, for the singers had built villages for themselves around Jerusalem." The singers are probably given special mention here to further emphasize that the dedication of the wall was a time for singing joyfully and thankfully to God. The priests and Levites perform rites of purification in verse 30, "The priests and Levites purified themselves ceremonially, then they purified the people, the gates, and the wall." The specific nature of these rites is not elaborated. Breneman asserts, "It no doubt included fasting, abstaining from marital intercourse, making sacrifices, and perhaps bathing and using clean garments (Gen 35:2-3; Num 8:21-22; 1 Chr 29:15; 35:6; Ezra 6:20; Neh 13:22; Mal 3:3)" (Breneman, 265). As religious rites, these rituals conveyed both the grace of God and the commitment of the worshipper. Through their preparations for the dedication of the wall, the returned exiles serve as examples for the readers. Therefore, the priests and Levites should prepare to worship the LORD by purifying themselves and the people like the priests and Levites at the dedication of the wall.

The Celebration at the Dedication

Of the Wall

The celebration at the dedication of the wall is described in 12:31-43. The two great praise processions are described in verses 31-39. The first great praise procession went to the right along the top of the wall and was led by Ezra and the second great praise procession went to the left along the top of the wall and included Nehemiah. Both great praise processions included leaders, priests, and Levites. Though uncertainty about the geography of Jerusalem makes their route uncertain, the praise processions seem to have circled the top of the wall. These processions were a ritual act of worship that praised God for enabling them to complete the building the wall all the way around and to its full height. The dedication service at the temple is described in verses 40-43. Several characteristics of this dedication service seem to be indicated. The leadership had a prominent role and the singers sang. However, the stress seems to be on the prominent role of sacrifice and rejoicing. Their sacrifices are described in the first part of verse 43, "On that day they sacrificed great sacrifices." The significant role of sacrifice in the celebration is emphasized by the use of the intensive adjective with a direct object from the same root as the verb. Sacrifices were ritual acts of worship that conveyed both the grace of God and the gratitude and praise of the worshippers. Their exuberant rejoicing is described in the second part of verse 43, "and rejoiced because God had caused them to greatly rejoice. The women and children also rejoiced. So the rejoicing of Jerusalem was heard far away." The exuberance of their rejoicing is emphasized in several ways. The intensive adjective is used with a direct object from the same root as the verb (Literally "rejoiced a great rejoicing"). In addition, even the women and children joined in the rejoicing. Moreover, their rejoicing could be heard far away. The reason for their exuberant rejoicing is God. He had given them reason to rejoice exuberantly. Though the specific work of God is not identified, the occasion implies that it was his enabling of them to complete the wall that gave them this exuberant joy. Through their celebration at the dedication of the wall, the people of Judah serve as examples for the readers of joyfully praising God for all he has done for them. Therefore, God's people should joyfully and exuberantly praise the LORD and offer great sacrifices to him like the people of Judah at the dedication of the wall because of all that he has done for them.

The Contribution of All Israel to the Support

Of the Priests and Levites

The contribution of all Israel to the support of those who serve at the temple is described in 12:44-47. The appointment of men to be in charge of the storerooms for the contributions to the priests and Levites is related in the first part of verse 44. Kidner observes, "The expression On that day (44), suggests that no time was lost in attending to this" (Kidner, 127). The reasons for their contributions to the priests and Levites are explained in verses 44-46. The basic reason that they gave to the support of the priests and Levites was that they were pleased with their service, "Judah was rejoicing over the standing priests and Levites" (44b). They rejoiced because of the service of the priests and Levites for several reasons. First, they rejoiced in the service of the priests and Levites because they served God ("they observed the observances of their God"). Second, they rejoiced in the service of the priests and Levites because they served them by observing "the observance of purification." These were religious rites that purified the people and enabled them come before God to worship. Finally, they rejoiced in the service of the priests and Levites because "they observed . . . in accordance with the commands of David and Solomon his son." They were faithful to the worship that had been established during the reigns of David and Solomon (See Chronicles). The contribution of all Israel to the priests and Levites is described in verse 47, "So in the days of Zerubbabel and of Nehemiah, all Israel gave daily portions for the singers and gatekeepers. They also set apart for the other Levites, and the Levites set apart for the sons of Aaron." This verse emphasizes the inclusiveness of those who gave. All Israel gave, even the Levites, who gave a tithe of the tithe given to them to the priests. This verse also emphasizes the consistency of the giving. They gave "daily portions." Through their giving to the support of the priests and Levites, the people of Judah serve as examples for the readers of supporting those who serve God and his people. Therefore, God's people should support the priests and Levites like the people of Judah at the dedication of the wall because they serve the LORD and his people and that is what the Law teaches..

The Separation of the Mixed Company

From Israel

The separation of the mixed company from Israel is related in 13:1-3. The discovery of the exclusion of the Ammonites and Moabites in the Law is related in verses 1-2, "On that day it was read in the Book of Moses in the ears of the people and found written in it that an Ammonite or Moabite should not ever enter into the assembly of God because they had not met the sons of Israel with food and water, but had hired Balaam against them to call a curse down on them. However, our God turned the curse into a blessing." The specific reading in the Law was probably Deuteronomy 23:3-5. The absolute exclusion of the Ammonites and Moabites is emphasized by the use of the negative with the imperfect verb (the strongest way to make a negative statement in Hebrew) as well as a preposition emphasizing extent with a noun emphasizing duration (Translated "until forever"). The separation of the mixed company from Israel in obedience to the Law is related in verse 3, "When the law was heard by them, they separated all the mixed company from Israel." Through their separation of the mixed company in obedience to the Law, the people of Judah serve as examples for the readers. Therefore, God's people should guard the sanctity of the assembly like the people of Judah at the dedication of the wall because that is what the Law teaches.

Application of the Message

Christians frequently experience opposition and difficulty as they seek to do God's work. Nonetheless, God is faithful to help them and enable them to complete the task. For example, they may encounter difficulty as they build a new sanctuary or start a new church. Nonetheless, God is gracious and faithful to help them. Similarly, the people of Judah encountered difficulty when they began work on the wall, but they were able to complete it with God's help. These similarities provide a strong basis for applying the message of this passage to the modern situation. The passage contains several contextualized elements that require that the message be limited and adjusted when applied to the modern situation. First, God has now revealed himself more fully in the Bible. Therefore, I have generalized the references to the Law to include all of God's word. Second, Christians no longer offer sacrifices since Jesus Christ is God's once for all sacrifice. Therefore, I have generalized the reference to sacrifices to refer to worship. Third, the church does not use priests and Levites to perform religious rites of purification. Christians are purified for worship by confessing their sins and seeking God's grace in Christ. Therefore, I have adapted the statement of the applied message to reflect this new situation. In addition, I have related the teaching regarding the support priests and Levites to the support of Christian ministers. Fourth, God is no longer working through a nation like Israel, but through the church with members from every nation. Therefore, the teaching regarding the exclusion of foreigners is no longer relevant. Nonetheless, Christians can still be corrupted through their worldly relationships and I have related the message to this contextual equivalent. I have also simplified these statements by removing specific references to the people and events of the passage. Christians should purify themselves to worship the LORD by confessing their sins and seeking God's grace in Christ. Christians should joyfully praise and worship the LORD because of all that he has done for them. Christians should support the church and its ministers because they serve God and his people and that is what God's word teaches. Christians should guard the sanctity of the church by avoiding worldly influence because that is what God's word teaches.

Communication of the Message

**Title** : AT THE DEDICATION OF THE WALL

**Objective** : The objective of this message is to encourage Christians to confess their sins and seek God's grace in Christ, joyfully praise and worship the LORD, support the church and its ministers, and guard the sanctity of the church.

**Proposition** : Christians should prepare to worship God by confessing their sins and seeking God's grace in Christ, joyfully praise and worship the LORD for all he has done for them, support the church and its ministers because they serve God and his people, and guard the sanctity of the church by avoiding worldly influence.
Introduction

Hallelujah! Today we are gathering to dedicate and joyously celebrate the completion of our new sanctuary. Though we have encountered numerous difficulties, God has enabled us to overcome these difficulties and we are finally in our new worship center. The people of Judah also encountered difficulties when they built the wall, but God by his grace enabled them to complete it. Nehemiah 12:27-13:3 describes their joyous celebration at the dedication of the wall. I would like to use their celebration as a pattern for our own dedication service. _Read Nehemiah 12:27-13:3_.

I. We should prepare to worship God by confessing our sins and seeking God's grace in Christ.

A. The people of Judah made preparations for the dedication of the wall. The Levites were gathered together along with the singers to lead in the joyous celebration (27-29). The priests and Levites also prepared for worshipping God by purifying themselves, the people, the gates, and the wall (30).

B. At that time people prepared to worship God by going through rites of purification administered by priests and Levites. Now we have Jesus who has died on the cross to purify us so that we can worship God and we can prepare ourselves to worship God by confessing our sins and seeking God's grace in Christ.

C. _Illustration of Preparing to Worship God_

D. Application--We should prepare to worship God by confessing our sins and seeking God's grace in Christ.

II. We should joyfully praise and worship God for enabling us to complete our new sanctuary.

A. The people of Judah celebrated the dedication of the wall by joyfully praising and worshipping God. Two great praise processions circled the wall from different directions Then the praise processions proceeded to the temple for the worship service for the dedication of the wall. During the worship service they offered great sacrifices. Sacrifices were ritual acts of worship that conveyed both the grace of God and the gratitude and praise of the worshippers. Their worship service was characterized by exuberant rejoicing so much so that the rejoicing was heard far away. They rejoiced "because God had caused them to greatly rejoice.

B. At that time the specific reason for their great rejoicing was that God enabled them to complete the wall even though they encountered great opposition and difficulty. Now we have reason to rejoice greatly because he has enabled us to complete our new sanctuary even though we encountered great difficulty.

C. _God's Help Overcoming Difficulties during the Building Project_

D. Application--We should joyfully praise and worship God for enabling us to complete our new sanctuary.

III. We should support the church staff because they serve God and his people and that is what God's word teaches.

A. The people of Judah made provision for the support of those who served at the temple at the dedication of the wall. They appointed men to be in charge of the storerooms for the contributions and took up an offering for the priests and Levites as well as the singers and gatekeepers. One reason they took up an offering was because they were pleased with their service, "Judah was rejoicing over the standing priests and Levites . . . as well as the singers and gatekeepers" (44-45). They rejoiced because of their service to God by leading in worship and their service to God's people by purifying them for worship. Another reason they took up an offering was because that is what David and Solomon commanded.

B. We are still responsible for those who serve God and the church. As Paul says in 1 Corinthians 9:9-11, "For it is written in the Law of Moses: 'Do not muzzle an ox while it is treading out the grain.' Is it about oxen that God is concerned? Surely he says this for us, doesn't he? Yes, this was written for us, because when the plowman plows and the thresher threshes, they ought to do so in the hope of sharing in the harvest. If we have sown spiritual seed among you, is it too much if we reap a material harvest from you?"

C. _Illustration of the Service of the Church Staff_

D. Application--Therefore, we should give to support the church staff because they serve God and his people and that is what God's word teaches.

IV. We should guard the sanctity of the church by avoiding worldly influences because that is what God's word teaches.

A. On the same day the wall was dedicated the people of Judah read in the Law (Deuteronomy 23:3-5) that the Ammonites and Moabites were excluded from the assembly of God because they did not welcome the sons of Israel and conspired against them by hiring Balaam to curse them (13:1-2). Therefore, "When the law was heard by them, they separated all the mixed company from Israel." By separating themselves they were seeking to maintain the purity of God's people.

B. The church is composed of people from many nations and no one is excluded due to national origin. However, we must still guard the purity of God's people by avoiding worldly influences. As Paul says in Romans 12:2, "Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is--his good, pleasing and perfect will."

C. _Illustration of Corruption through Worldly Influence_

D. Application--Therefore, we should guard the sanctity of the church by avoiding worldly influences because that is what God's word teaches.

Conclusion

Hallelujah! Today we are gathering to dedicate and joyously celebrate the completion of our new sanctuary. Though we have encountered numerous difficulties, God has enabled us to overcome these difficulties and we are finally in our new sanctuary. The people of Judah also encountered difficulties when they built the wall, but God enabled them to complete it. Let's celebrate the dedication of our new sanctuary following the pattern of their celebration. We should purify themselves to worship God by confessing our sins and seeking God's grace in Christ. We should joyfully praise and worship God because of all that he has done. We should give to support the church staff because they serve God and his people and that is what God's word teaches. We should guard the sanctity of the church by avoiding worldly influence because that is what God's word teaches.

### CHAPTER TEN

### REMEMBER ME FOR THIS, O MY GOD

### Nehemiah Confronts Religious Corruption

### Nehemiah 13:4-31

This passage is somewhat related to the passage that precedes; however, the preceding passage describes the dedication of Jerusalem's wall (12:27-13:3), whereas this passage begins to describe recollections of Nehemiah triggered by those events. This passage could be divided into three passages that describe Nehemiah taking action to preserve the sanctity of the temple, the Sabbath, and God's people and priests. However, I have chosen to interpret them as a single passage.

Study of the Passage

Text and Translation

13:4Before this, Eliashib the priest, who had been given charge of the storerooms of the house of our God, was close to Tobiah 5and prepared for him a large room where they formerly had been putting the grain offering, the incense, and articles, and also the tithes of grain, new wine, and oil prescribed for the Levites, singers, and gatekeepers, as well as the contributions for the priests. 6But during all this, I was not in Jerusalem, for in the thirty-second year of Artaxerxes king of Babylon I had returned to the king. At the end of many days I asked permission from the king 7and came back to Jerusalem. Then I discovered the evil thing Eliashib had done for Tobiah by preparing for him a room in the courts of the house of God. 8It was very evil to me and I threw all Tobiah's household goods out of the room. 9Then I gave orders and they purified the rooms and I put back into them the articles of the house of God, with the grain offering and the incense. 10I also learned that the portions of the Levites had not been given and that each of the Levites and singers who did the work had gone back to his own field. 11So I contended with the officials and said, "Why is the house of God neglected?" Then I called them together and stationed them at their posts. 12All Judah brought the tithe of the grain, new wine, and oil into the storerooms. 13I put Shelemiah the priest, Zadok the scribe, and a Levite named Pedaiah in charge of the storerooms and Hanan son of Zaccur, the son of Mattaniah, their assistant, because these men were considered trustworthy. They were made responsible for distributing to their brothers. 14Remember me for this, O my God, and do not blot out what I have so faithfully done for the house of my God and its observances.

15In those days I saw in Judah those treading winepresses on the Sabbath, bringing in heaps of grain, loading them on donkeys, together with wine, grapes, figs, and every kind of load, and bringing all this into Jerusalem on the Sabbath day. Therefore I warned them against selling food on that day. 16Men from Tyre who lived in it were bringing in fish and every kind of merchandise and selling in Jerusalem on the Sabbath to the people of Judah. 17So I contended with the nobles and said to them, "What is this evil thing you are doing by desecrating the Sabbath day? 18Didn't your forefathers do the same thing so that our God brought all this evil upon us and upon this city? Yet you are adding up more wrath upon Israel by desecrating the Sabbath." 19It was as the gates of Jerusalem became dark before the Sabbath that I said the doors should be shut and not opened until after the Sabbath and I stationed some of my own men at the gates so that none could bring in a load on the Sabbath day. 20Once or twice the merchants and sellers of every kind of merchandise spent the night outside Jerusalem. 21But I warned them and said to them, "Why are you spending the night before the wall? If you do, I will lay hands on you." From that time on they did not come on the Sabbath. 22Then I said to the Levites that they should be purifying themselves and going and guarding the gates in order to keep the Sabbath day holy. Remember this also for me, O my God, and show mercy to me according to the abundance of your steadfast love.

23Also in those days I saw Jews who had married women from Ashdod, Ammon and Moab. 24Half of the children were speaking the language of Ashdod and did not care to speak the language of Judah, but the language of every other people. 25So I contended with them and slighted them. I beat some of them, pulled out their hair, made them take an oath by God, and said: "You are not to give your daughters to their sons, nor are you to take their daughters for your sons or for yourselves. 26Was it not because of these that Solomon king of Israel sinned? Among the many nations there was no king like him. He was loved by his God and God made him king over all Israel, but indeed foreign women caused him to sin. 27Should we listen to you and do all this great evil and betray our God by remaining with foreign women?" 28One of the sons of Joiada son of Eliashib the high priest was son-in-law to Sanballat the Horonite. Therefore, I put him to flight away from me. 29Remember them, O my God, because they defiled the priesthood and the covenant of the priesthood and of the Levites. 30So I purified them of everything foreign and established the duties for the priests and Levites, each to his own task, 31for contributions of wood at designated times, and for the firstfruits. Remember me for good, O my God.

Situation and Purpose

The passage relates Nehemiah's recollection of times when he took action to preserve the sanctity of the temple, the Sabbath, and God's people and priests. First, Nehemiah recalls a time when Eliashib the priest provided a room in the courts of the temple for Tobiah and the sanctity of the temple was compromised (4-9). Furthermore, Nehemiah recalls a time when the portions assigned to the Levites had not been given to them and the temple and worship of God had been neglected (10-13). Second, Nehemiah recalls a time when the people of Judah were conducting business on the Sabbath and the sanctity of the Sabbath was compromised (15-22). Third, Nehemiah recalls a time when the people of Judah and even the priests were intermarrying with foreigners and having children by them so that the sanctity of God's people was compromised. This setting reflects a situation in the life of the readers in which they were corrupting and neglecting the temple, violating the Sabbath by conducting business on the Sabbath, and polluting God's people through intermarriage with foreigners. The purpose of the passage was to encourage God's people to guard the sanctity of the temple, the Sabbath, and God's people and priests.

Literary Context and Role

The books of Ezra-Nehemiah generally follow a chronological structure. This passage is the eleventh major chronological division of the account. This division contains recollections of Nehemiah confronting those who were desecrating and neglecting the temple, violating the Sabbath by conducting business, and corrupting God's people and priests through intermarriage and bearing children with foreigners. This division is closely related to the previous division where the people committed themselves to support those who serve in the temple and to separate themselves from foreigners at the dedication of the wall (12:27-13:3). Nehemiah's recollection of these events also seems to have been triggered by the commitments that were made at the dedication of the wall. This passage is also related to other passages where Ezra has led the people of Judah in revival and they have made commitments relative to these sins (Ezra 9:1-10:44 and Nehemiah 7:73b-10:39). Therefore, these divisions should be considered when interpreting this passage.

Form and Function

The passage can be generally classified as historical narrative. The key elements of historical narrative are setting, characters, and plot. Through identifying with the characters in their setting the readers are enabled to enter into the experience of God's people in history and learn from their experience as the plot develops. The passage contains three brief narrative recollections and prayers. In the first narrative recollection Nehemiah confronts Eliashib who has corrupted the temple by allowing Tobiah to live there and the officials who have neglected the offering for the Levites. In the second narrative recollection Nehemiah confronts those who are violating the Sabbath by conducting business on the Sabbath. In the third narrative recollection Nehemiah confronts those who are polluting God's people by intermarrying and having children with foreigners. In these passages Nehemiah is the positive example while his opponents are negative examples. The function of the prayer is difficult to determine with certainty. Since Nehemiah predominantly serves as an example throughout the passage, I have understood the prayers in a similar way. The prayers express Nehemiah's desire to please God. As the readers heard Nehemiah's prayer they would naturally identify with him and be encouraged to guard the sanctity of the temple, the Sabbath, and God's people and priests in order to please God and experience his goodness.

Strategy and Structure

The passage contains three recollections of times when he has confronted those who have acted unfaithfully. First, Nehemiah recalls that he took decisive action to preserve the sanctity of the temple and to safeguard the offering for the Levites in verses 4-14. Second, Nehemiah recalls that he took decisive action to preserve the sanctity of the Sabbath in verses 15-22. Third, Nehemiah recalls that he took decisive action to preserve the sanctity of God's people and priests in verses 23-31. Each of these divisions concludes with a prayer that serves to encourage the readers to preserve the sanctity of the temple, the Sabbath, and God's people and priests so that they can please God and experience his goodness.

I. Nehemiah Preserves the Sanctity and Operation of the Temple (4-14)

A. Nehemiah Preserves the Sanctity of the Temple (4-9)

1. Eliashib provides Tobiah with a storeroom in the temple (4-5)

2. Nehemiah discovers the evil thing that Eliashib had done (6-7)

3. Nehemiah evaluates Eliashib's actions as very evil and evicts Tobiah (8)

4. Nehemiah purifies the rooms for their original use (9)

B. Nehemiah Preserves the Operation of the Temple (10-13)

1. Nehemiah discovers that the offering for the Levites has been neglected (10)

2. Nehemiah rebukes the officials and stations them at their posts (11)

3. All Israel brings tithes of grain, new wine, and oil (12)

4. Nehemiah appoints trustworthy men to distribute the offering (13)

C. Nehemiah Prays that God Will Remember His Faithful Service for the House of God (14)

II. Nehemiah Preserves the Sanctity of the Sabbath (15-22)

A. Warns People of Judah Who Were Violating the Sabbath (15)

B. Nehemiah Confronts the Nobles for Allowing the Violation of the Sabbath (16-18)

1. Nehemiah observes men from Tyre selling on the Sabbath (16)

2. Nehemiah rebukes and warns the nobles for allowing this great evil (17-18)

C. Nehemiah Takes Precautions to Prevent the Violation of the Sabbath (13:19-22a)

1. Nehemiah has the gates shut and stations his own men as guards (19)

2. Nehemiah warns the merchants so that they stop coming (20-21)

3. Nehemiah orders the Levites to purify themselves and guard the gates (22a)

D. Nehemiah Prays for God to Remember This and Be Merciful to Him (13:22b)

III. Nehemiah Preserves the Sanctity of God's People and Priests (23-31)

A. Nehemiah Confronts Those Who Had Married Foreign Women (13:23-27)

1. Nehemiah observes those who had married foreign women (23-24)

2. Nehemiah contends with them and compels them to take an oath (25)

3. Nehemiah warns them that foreign marriages caused Solomon to sin (26)

4. Nehemiah rebukes them for their great wickedness and betrayal (27)

B. Nehemiah Purifies the Priests and Levites (13:28-31a)

1. The Corruption of the Grandson of Eliashib the High Priest (28a)

2. Nehemiah drives away the grandson of Eliashib (28b)

3. Nehemiah prays for God to remember the defiled priests and Levites (29)

4. Nehemiah purifies the priests and Levites and assigns them duties (30-31a)

C. Nehemiah Prays that God Will Remember Him for Good (13:31b)

Message or Messages

God's people should guard the sanctity and operation of the house of God like Nehemiah because violating the sanctity of God's house is very evil, disrupting the operation of God's house is unthinkable, and they desire to please God by their faithful service. God's people should guard the sanctity of the Sabbath like Nehemiah because violating the Sabbath is an evil that will result in God's wrath and they desire to please God and receive his mercy according to the abundance of his steadfast love. God's people should preserve the sanctity of God's people like Nehemiah and not intermarry with foreigners because it will cause them to sin and it is a great evil and betrayal of God and they desire to please God and receive his favor.

Analysis of the Details

Nehemiah Preserves the Sanctity and

Operation of the Temple

Nehemiah recalls how he preserved the sanctity and operation of the temple in verses in verses 4-14. He preserves the sanctity of the temple, preserves the operation of the temple, and prays that God will remember his faithful service for the house of God.

**Nehemiah preserves the sanctity of the temple**. Nehemiah recalls how he preserved the sanctity of the temple in verses 4-9. He relates that Eliashib the priest gave Tobiah a large room in the temple in verses 4-5. He then describes how he discovered the evil thing that Eliashib had done in verses 6-7. He explains that he was not in Jerusalem at the time; otherwise, he would have certainly prevented it from happening. However, when he returned he "discovered the evil thing Eliashib had done for Tobiah by preparing for him a room in the courts of the house of God." He evaluates Eliashib's actions as very evil and evicts Tobiah in verse 8, "It was very evil to me and I threw all Tobiah's household goods out of the room." He had the rooms purified and restored them to their original use in verse 9, "Then I gave orders and they purified the rooms and I put back into them the articles of the house of God, with the grain offering and the incense." These verses emphasize the evil of what Eliashib had done both by direct description in verse 7 and by Nehemiah's response in verse 8. The readers are also discouraged from violating the sanctity of the temple because it is very evil. Breneman observes, "Perhaps Nehemiah could have used a more diplomatic approach, but sometimes such action is required to illustrate the seriousness of the present crisis." In fact, he even compares Nehemiah's response to Jesus clearing the temple (Breneman, 270). Through compromising of the sanctity of the temple, Eliashib serves as a bad example for the readers. Through preserving the sanctity of the temple, Nehemiah serves as a good example for the readers.

**Nehemiah preserves the operation of the temple**. Nehemiah recalls that he preserved the operation of the temple in verses 10-13. He relates that he learned that the portions designated for the Levites had not been given to them and that they had returned to their own fields in verse 10, "I also learned that the portions of the Levites had not been given and that each of the Levites and singers who did the work had gone back to his own field." Their departure was necessitated by the fact that they were not provided for by the people and had to work their fields in order to support themselves and their families. Their departure was a real threat to the ongoing worship at the temple because they were the ones who "did the work." The Hebrew text emphasizes the extent of this threat by indicating that there was no one left to do the work ("each of the Levites and singers who did the work"). He relates that he rebuked the officials and stationed them at their posts in verse 11, "So I contended with the officials and said, 'Why is the house of God neglected?' Then I called them together and stationed them at their posts." The verb describing his confrontation with the officials is very strong; it is sometimes used for physical combat as well as fighting with words (Translated "I contended"). His question is rhetorical and rebuking. Rhetorical questions introduced by "Why" frequently have no satisfactory answer and indicate that the action makes no sense. Thus this rhetorical question is equivalent to the exclamation, "Neglecting the house of God is unthinkable!" The readers are also discouraged from neglecting the house of God because it is unthinkable. He stationed them at their posts so that they could take up the offering that is described in verse 12, "All Judah brought the tithe of the grain, new wine, and oil into the storerooms." However, he placed trustworthy men over them to insure that the offering was distributed to the Levites as he relates in verse 13, "I put Shelemiah the priest, Zadok the scribe, and a Levite named Pedaiah in charge of the storerooms and Hanan son of Zaccur, the son of Mattaniah, their assistant, because these men were considered trustworthy. They were made responsible for distributing to their brothers." Through their irresponsibility, the officials serve as bad examples for the readers. Through his conscientious safeguarding of the offering and preservation of operation of the temple, Nehemiah serves as a good example for the readers.

**Nehemiah prays that God remember his faithful service for the house of God**. Nehemiah prays that God remember his faithful service for temple in verse 14, "Remember me for this, O my God, and do not blot out what I have so faithfully done for the house of my God and its observances." Though not specifically stated, he was certainly asking God to remember him with favor based on what he had done for the temple. The word used to describe his faithful service is a significant theological word, which when used to refer to God describes his faithfulness to his covenant with Israel. Here the word probably has similar connotations with regard to Nehemiah. As Breneman explains, "The key word is _hesed_ , usually used of God's 'steadfast love' or 'faithfulness.' Nehemiah is a good example of someone who personified hesed" (Breneman, 271). His specific service for the temple in this context is his preserving of the sanctity of the temple by expelling of Tobiah and his preserving of the worship at the temple by safeguarding the offering for the Levites. Through this prayer Nehemiah reveals his desire to please God and receive his favor. Through his prayer he provides them with motivation following his example by faithfully serving the temple. Therefore, God's people should guard the sanctity and operation of the house of God like Nehemiah because violating the sanctity of God's house is very evil, disrupting the operation of God's house is unthinkable, and they desire to please God by their faithful service.

Nehemiah Preserves the Sanctity

Of the Sabbath

Nehemiah preserves the sanctity of the Sabbath in verses 15-22. He warns people of Judah who were violating the Sabbath, confronts the nobles for allowing the violation of the Sabbath, takes precautions to prevent the violation of the Sabbath, and prays that God will remember what he has done and be merciful to him.

**Nehemiah warns the people of Judah who were violating the Sabbath**. Nehemiah warns the people of Judah who were violating the Sabbath in verse 15. He observes the violation of the Sabbath in Judah in the first part of the verse, "In those days I saw in Judah those treading winepresses on the Sabbath, bringing in heaps of grain, loading them on donkeys, together with wine, grapes, figs, and every kind of load, and bringing all this into Jerusalem on the Sabbath day." This description emphasizes the extent of their violation of the Sabbath. They were treading winepresses, harvesting heaps of grain, loading "every kind of load," and bringing it to Jerusalem to sell on the Sabbath. Through their violation of the Sabbath, these men of Judah serve as negative examples for the readers. He warns them against violating the Sabbath in the second part of the verse, "Therefore I warned them against selling food on that day." As Nehemiah warns the men of Judah against selling food on the Sabbath, he is also warning the readers and providing them with a positive example of preserving the sanctity of the Sabbath.

**Nehemiah confronts the nobles for allowing the violation of the Sabbath**. Nehemiah confronts the nobles for allowing the violation of the Sabbath in verses 16-18. He observes that men from Tyre were selling their merchandise on the Sabbath in verse 16, "Men from Tyre who lived in it were bringing in fish and every kind of merchandise and selling in Jerusalem on the Sabbath to the people of Judah." He rebukes and warns the nobles for allowing this great evil in verses 17-18, "So I contended with the nobles and said to them, 'What is this evil thing you are doing by desecrating the Sabbath day? Didn't your forefathers do the same thing so that our God brought all this evil upon us and upon this city? Yet you adding up more wrath upon Israel by desecrating the Sabbath.'" Though the men of Tyre were the ones who actually desecrated the Sabbath, he makes it clear that the nobles were responsible by failing to prevent it. Through allowing the violation of the Sabbath, the nobles serve as negative examples for the readers. The verb describing his confrontation with the officials is very strong and is sometimes used for physical combat as well as fighting with words (Translated "I contended"). He contended with them by rebuking them using two rhetorical questions and an exclamation. The first rhetorical question rebukes them for their wickedness, "What is this evil thing you are doing by desecrating the Sabbath day?" The second rhetorical question warns them of God's judgment. This rhetorical question is of the type that implies an emphatic positive response, "Yes, our forefathers did the same thing so that our God brought all this evil upon us and upon this city!" They were stupidly doing the very same thing that previously had led Israel to disaster! The word describing their wickedness in the first rhetorical question is the same word used to describe God's judgment on their fathers in this rhetorical question. Evil begets evil! The exclamation reinforces the warning in the rhetorical question by directly indicating that they "were adding up more wrath upon Israel by desecrating the Sabbath." As Nehemiah confronts the nobles, he is also warning the readers of the evil and danger of violating the Sabbath and providing them with a positive example of preserving the sanctity of the Sabbath.

**Nehemiah takes precautions to prevent the violation of the Sabbath**. Nehemiah takes precautions to prevent the violation of the Sabbath in verses 19-22. He orders that the gates be shut before the Sabbath and posts his own men as guards in verse 19, "It was as the gates of Jerusalem became dark before the Sabbath that I said the doors should be shut and not opened until after the Sabbath and I stationed some of my own men at the gates so that none could bring in a load on the Sabbath day." He warns and threatens the merchants and sellers until they stop coming on the Sabbath in verses 20-21, "Once or twice the merchants and sellers of every kind of merchandise spent the night outside Jerusalem. But I warned them and said to them, 'Why are you spending the night before the wall? If you do, I will lay hands on you.' From that time on they did not come on the Sabbath." The implication of his rhetorical question is that spending the night before the wall would not do them any good. He commands the Levites to purify themselves and guard the gates in the first part of verse 22, "Then I said to the Levites that they should be purifying themselves and going and guarding the gates in order to keep the Sabbath day holy." Through taking precautions to prevent the violation of the Sabbath, Nehemiah serves as a positive example for the readers.

**Nehemiah prays that God will remember what he has done and be merciful to him**. Nehemiah prays that God will remember what he has done and be merciful to him in the second part of verse 22, "Remember this also for me, O my God, and be merciful to me according to the abundance of your steadfast love." His first appeal is that God "Remember this also for me." Though not specifically stated, he was certainly asking God to remember what he had done as a basis for God's favor. His second appeal is that God would be merciful to him. The addition of the letter _he_ to the imperative verb probably serves to emphasize the urgency his appeal. The basis of his appeal from a human perspective was his diligent effort to guard the sanctity of the Sabbath in this context. However, his appeal was also based on "the abundance of your steadfast love." The adjective translated "abundance" emphasizes the extent of God's steadfast love (the NIV translates "great love"). The noun translated "steadfast love" is a significant theological word that describes God's faithfulness to his covenant with Israel. Throughout the passage, Nehemiah has served as an example for the readers. Through his prayer he provides them with additional motivation following to preserve the sanctity of the Sabbath--they desire to please God and receive his mercy. Therefore, God's people should guard the sanctity of the Sabbath like Nehemiah because violating the Sabbath is an evil that will result in God's wrath and they desire to please God and receive his mercy according to the abundance of his steadfast love.

Nehemiah Preserves the Sanctity of

God's People and Priests

Nehemiah preserves the sanctity of God's people and priests in verses 23-31. He confronts those who had married foreign women, purifies the priests and Levites, and prays that God will remember him for good.

**Nehemiah confronts those who had married foreign women**. Nehemiah confronts those who had married foreign women in verses 23-27. He observes those who had married foreign women in verses 23-24, "Also in those days I saw Jews who had married women from Ashdod, Ammon and Moab. Half of the children were speaking the language of Ashdod and did not care to speak the language of Judah, but the language of every other people." The influence of these foreign wives on their children is illustrated by the languages that they spoke. Not only did half of the children speak the language of Ashdod, but they preferred to speak any other language rather than speak the language of Judah. As Kidner explains, "The babble of languages among the children (24) was not only a symptom but a threat: it meant a steady erosion of Israelite identity at the level of all thinking and expression, and a loss of access to the Word of God, which would effectively paganize them. A single generations' compromise could undo the work of centuries" (Kidner, 131). Through their intermarriage with foreigners, these Jews serve as negative examples for the readers.

Nehemiah contends with them and compels them to take an oath in verse 25, "So I contended with them and slighted them. I beat some of them, pulled out their hair, made them take an oath by God, and said: 'You are not to give your daughters to their sons, nor are you to take their daughters for your sons or for yourselves.'" The verb describing his confrontation with the officials is very strong and is sometimes used for physical combat as well as fighting with words (Translated "I contended"). The verb used to describe his insulting of the officials is translated "called down curses" in the NIV, but is more literally "be slight, swift, trifling" and "slighted" is probably a clearer indication of Nehemiah's response. The command that follows specifies the content of the oath; they are not to intermarry with foreigners.

Nehemiah warns them that foreign marriages caused Solomon to sin in verse 26, "Was it not because of these that Solomon king of Israel sinned? Among the many nations there was no king like him. He was loved by his God and God made him king over all Israel, but indeed foreign women caused him to sin." His rhetorical question is of the type that implies an emphatic positive response, "Yes, it was these foreign marriages that caused Solomon king of Israel to sin!" Nehemiah emphasizes their vulnerability by contrasting Solomon's privileged position with his susceptibility to sin. He was a king unlike any other, loved and blessed by God. Nonetheless, foreign women still caused him to sin. This truth is underscored by the emphatic use of the adverb (Translated "indeed").

Finally, Nehemiah rebukes them for their great wickedness and betrayal in verse 27, "Should we listen to you and do all this great evil and betray our God by remaining with foreign women?" This rhetorical question is of the type that implies an emphatic negative response, "No, we should not listen to you and do all this great evil and betray our God by remaining with foreign women!" The reasons for not remaining with their foreign wives are stressed in this response--doing so is a great evil and betrayal of God. Through his response to those who had married foreigners, Nehemiah confronts readers who have also intermarried with foreigners and serves as a positive example for them.

**Nehemiah purifies the priests and Levites**. Nehemiah purifies the priests and Levites in verses 28-31. He describes the offense of Eliashib's grandson and drives him away in verse 28, "One of the sons of Joiada son of Eliashib the high priest was son-in-law to Sanballat the Horonite. Therefore, I put him to flight away from me." The grandson of Eliashib was a priest, but he had married into the family of an influential foreigner. Through his corruption of the priesthood, he serves as a negative example for the readers. By driving him away Nehemiah serves as a positive example of the appropriate response to impurity in the priesthood. He prays for God to remember those who defiled the priesthood and Levites in verse 29, "Remember them, O my God, because they defiled the priesthood and the covenant of the priesthood and of the Levites." The addition of the letter _he_ to the imperative verb may emphasize the urgency of his appeal. Though not specifically stated, the implication of his appeal is for God to remember the evil they have done in defiling the priests and Levites and judge them severely. He purifies the priests and Levites of everything foreign and assigned them duties in verses 30-31, "So I purified them of everything foreign and established the duties for the priests and Levites, each to his own task, for contributions of wood at designated times and for the firstfruits." The extent of his purification of the priests and Levites is emphasized by the inclusive adjective with the noun (Translated "everything foreign"). The inclusiveness of his assignment of duties is emphasized by a special use of the noun _ish_ (Translated "each to his own task"). Through his response to the corruption of the priests and Levites, Nehemiah serves as a positive example for the readers.

**Nehemiah prays that God will remember him for good**. Nehemiah prays that God will remember him for good in the second part of verse 31, "Remember me for good, O my God." The addition of the letter _he_ to the imperative verb may stress the urgency of his appeal. The basis of his appeal was his diligent effort to guard the sanctity of the priests and Levites in this context. Throughout the passage Nehemiah has served as an example for the readers. Through his prayer he provides them with motivation for following his example by guarding the sanctity of the priests and Levites--their desire to please God and receive his favor. Therefore, God's people should preserve the sanctity of God's people like Nehemiah and not intermarry with foreigners because it will cause them to sin and it is a great evil and betrayal of God and they desire to please God and receive his favor.

Application of the Message

Christians live in an ungodly world and are called by God to be a positive influence on the world. However, very frequently they are more influenced by the world than they are an influence on the world. Similarly, the people of Judah were being corrupted through their relationships with ungodly people, worldly business practices, and intermarriage with foreigners. These similarities provide a strong basis for applying the message of this passage to the modern situation. The passage contains several contextualized elements that require that the message be limited and adjusted when applied to the modern situation. First, Christians worship in the church rather than in the temple. Even though the church can still be called the house of God, the church is the totality of all believers or a local assembly of believers rather than a specific location or building. Therefore, I have generalized the message of this passage regarding preserving the sanctity of the house of God to preserving the sanctity of the church as the assembly of God's people. Second, Christians are no longer bound to the Law and specifically the laws prohibiting work on the Sabbath in a legalistic sense. Therefore, I have generalized the teaching of this passage with regard to preserving the sanctity of the Sabbath to preserving the priority of worship over doing business. Third, the church is comprised of people from every nation and the laws prohibiting marriage to foreigners cannot be applied in the same way. Therefore, I have generalized the teaching of this passage with regard to intermarriage with foreigners to preserving the purity of God's people from worldly influence. I have also simplified these statements by removing specific references to the people and events of the passage. Christians should guard the sanctity of the church because violating the sanctity of God's house is very evil and they desire to please God by their faithful service. Christians should guard the priority of God's worship because putting business before worship is evil and will result in God's wrath and they desire to please God and receive his mercy according to the abundance of his steadfast love. Christians should preserve the sanctity of God's people and not allow themselves to be corrupted by their relationships with worldly people because these relationships will cause them to sin and they are a great evil and betrayal of God and they desire to please God and receive his favor.

Communication of the Message

**Title** : REMEMBER ME FOR THIS, O MY GOD

**Objective** : The objective of this message is to encourage Christians to safeguard the sanctity of God's church, protect the priority of God's worship, and preserve the purity of God's people.

**Proposition** : Christians should safeguard the sanctity of God's church, protect the priority of God's worship, and preserve the purity of God's people because they desire to please God and receive his favor rather than his wrath.
Introduction

Christians live in an ungodly world and are called by God to be a positive influence on the world. However, very frequently they are more influenced by the world than they are an influence on the world. They may develop unhealthy relationships with worldly people and be corrupted by them or they may be pressured to adopt ungodly business practices so that they can compete in the world. Similarly, the people of Judah were being corrupted through their relationships with ungodly people, worldly business practices, and intermarriage with foreigners. As Nehemiah responds to this threat he shows us how we should deal with corruption. _Read Nehemiah 13:4-9, 14-27, 31b_.

I. Christians should safeguard the sanctity of God's church.

A. Nehemiah recalls that Eliashib the priest gave Tobiah a large room in the temple verses 4-5. He then describes how he discovered the evil thing that Eliashib had done in verses 6-7. He explains that he was not in Jerusalem at the time; otherwise, he would have certainly prevented it from happening. However, when he returned he "discovered the evil thing Eliashib had done for Tobiah by preparing for him a room in the courts of the house of God." He says that Eliashib's actions were very evil and evicts Tobiah in verse 8, "It was very evil to me and I threw all Tobiah's household goods out of the room." He had the rooms purified and restored them to their original use in verse 9, "Then I gave orders and they purified the rooms and I put back into them the articles of the house of God, with the grain offering and the incense." These verses emphasize the evil of what Eliashib had done by giving Tobiah a room in the temple.

B. Nehemiah zealously safeguarded the sanctity of the temple. His actions are very similar to Jesus' cleansing of the temple: "On reaching Jerusalem, Jesus entered the temple area and began driving out those who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves, and would not allow anyone to carry merchandise through the temple courts and as he taught them, he said, "Is it not written: 'My house will be called a house of prayer for all nations'? But you have made it a den of robbers" (Mark 11:15-17 NIV).

C. Nehemiah expresses his desire to please God and receive his favor in verse 14, "Remember me for good, O my God."

D. _Illustration of Violating the Sanctity of God's Church_

E. Application--We should safeguard the sanctity of God church because corrupting God's church is very evil and we desire to please God and receive his favor.

II. Christians should protect the priority of God's worship.

A. Nehemiah warns the people of Judah who were violating the Sabbath in verse 15.

B. Nehemiah recalls how he observed that men from Tyre were selling their merchandise on the Sabbath (16) and rebuked and warned the nobles for allowing this great evil, "So I contended with the nobles and said to them, 'What is this evil thing you are doing by desecrating the Sabbath day? Didn't your forefathers do the same thing so that our God brought all this evil upon us and upon this city? Yet you adding up more wrath upon Israel by desecrating the Sabbath'" (17-18). Though the men of Tyre were the ones who actually desecrated the Sabbath, he makes it clear that the nobles were responsible by failing to prevent it.

C. Nehemiah recalls how he took precautions to prevent the violation of the Sabbath in verses 19-22. First, he ordered that the gates be shut before the Sabbath and posted his own men as guards (19). Second, he warned and threatened the merchants and sellers until they stopped coming on the Sabbath (20-21). Third, he commanded the Levites to purify themselves and guard the gates (22).

D. Nehemiah expresses his desire to please God and receive his mercy in verse 22, "Remember this also for me, O my God, and be merciful to me according to the abundance of your steadfast love."

E. _Illustration of Violating the Priority of God's Worship_

F. Application--Therefore, we should protect the priority of God's worship because putting business before God's worship is evil and will result in God's wrath and we desire to please God and receive his mercy in accordance with his steadfast love.

III. Christians should preserve the purity of God's people.

A. Nehemiah observes those who had married foreign women in verses 23-24. The influence of these foreign wives on their children is illustrated by the languages that they spoke. Not only did half of the children speak the language of Ashdod, but they preferred to speak any other language rather than speak the language of Judah.

B. He insults them and compels them by force to take an oath in verse 25, "So I contended with them and slighted them. I beat some of them, pulled out their hair, made them take an oath by God, and said: 'You are not to give your daughters to their sons, nor are you to take their daughters for your sons or for yourselves.'"

C. He warns them that foreign marriages caused Solomon to sin in verse 26, "Was it not because of these that Solomon king of Israel sinned? Among the many nations there was no king like him. He was loved by his God and God made him king over all Israel, but indeed foreign women caused him to sin."

D. Finally, he rebuked them for their great wickedness and betrayal in verse 27, "Should we listen to you and do all this great evil and betray our God by remaining with foreign women?"

E. _Illustration of Violating the Purity of God's People_

F. Application--Therefore, we should preserve the purity of God's people because corruption among God's people is a great evil and betrayal of God and we desire to please God and receive his favor.

Conclusion

We live in an ungodly world and are called by God to be a positive influence on the world. However, very frequently we are more influenced by the world than we are an influence on the world. Similarly, the people of Judah were being corrupted through their relationships with ungodly people, worldly business practices, and intermarriage with foreigners. As Nehemiah responds to this threat he shows us how we should deal with corruption. We should safeguard the sanctity of God church because corrupting God's church is very evil and we desire to please God and receive his favor. We should protect the priority of God's worship because putting business before God's worship is evil and will result in God's wrath and we desire to please God and receive his mercy and steadfast love. We should preserve the purity of God's people because corruption among God's people is a great evil and betrayal of God and we desire to please God and receive his favor.

### SELECTED BIBLIOGRAPHY

Mervin Breneman, Ezra-Nehemiah-Esther, _The New American Commentary_ , Vol. 10 (Broadman and Holman Publishers, 1993).

Raymond B. Dillard and Tremper Longman III, An Introduction to the Old Testament (Leicester, England: Apollos [an imprint of Inter-Varsity Press], 1995).

Charles Fensham, The Books of Ezra and Nehemiah, _The New International Commentary on the Old Testament_ (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1982).

R. K. Harrison, Introduction to the Old Testament (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1969).

Derek Kidner, Ezra and Nehemiah, _Tyndale Old Testament Commentaries_ (Downers Grove, IL: Inter-Varsity Press, 1979).

Mark D. Roberts, Ezra, Nehemiah, Esther, _The Communicator's Commentary_ , Vol. 11 (Dallas, TX: Word Books, 1993).

Joseph Blenkinsopp, Ezra-Nehemiah, _The Old Testament Library_ (Philadelphia, PA: The Westminster Press, 1988).

### ABOUT THE AUTHOR

William H. (Bill) Lawson is a proud graduate of California Baptist University (BA), Gateway Baptist Theological Seminary (MDiv), and the Southern Baptist Theological Seminary (PhD). He taught briefly at SBTS and then served with the International Mission Board of the Southern Baptist Convention and taught the Bible in Baptist seminaries throughout Asia for over 30 years. He has written other books including Ears to Hear: A Guide for the Interpretation of the Bible, The Lion Roars: A Guide for the Interpretation of the Book of Amos, and Obedient unto Death: A Guide for the Interpretation of Paul's Epistle to the Philippians. Download all of his books for FREE at https://www.smashwords.com/profile/view/drwhlawson. He is now retired and living at _The End of the Lane_ where he is writing books and painting/drawing pictures.

