Front matter (continued, part 65)
Nehemiah rejected Shemaiah's proposal because it was contrary to the law of Moses. It was forbidden for a layman to go beyond the altar of burnt offering at the temple. "The outsider who comes near shall be put to death" (Num. 18:7 nkjv). When King Uzziah tried to invade the holy precincts, God smote him with leprosy (2 Chron. 26:16–21). Nehemiah knew that Shemaiah was a false prophet because the message he delivered was contradictory to the Word of God (Deut. 13:1–5 and 18:20–22). "What saith the Scripture?" (Rom. 4:3) must be the test of any message, even if that message comes from somebody who claims to be one of God's servants. "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them" (Isa. 8:20).
"I would rather play with forked lightning, or take in my hands living wires with their fiery current," said A. B. Simpson, founder of the Christian and Missionary Alliance, "than speak a reckless word against any servant of Christ, or idly repeat the slanderous darts which thousands of Christians are hurling on others, to the hurt of their own souls and bodies."
Not only did his enemies falsely accuse Nehemiah of fomenting a rebellion, but they also said he was planning to make himself king and had prophets prepared to announce his coronation (v. 7). If this report got back to the Persian king, there would be immediate reprisal, and that would be the end of the Jerusalem project.
Nehemiah 6:14 indicates that there was a conspiracy against Nehemiah among the prophets, including a prophetess named Noadiah. This created a great deal of pressure for Nehemiah, for the Jews had great respect for their prophets. Nehemiah was outnumbered, yet he stood his ground. He was a layman opposed by a body of "professionals," yet he refused to give in. He prayed about them and left the matter with the Lord. In verses 9 and 14, we have the fifth and sixth of Nehemiah's "telegraph prayers" that he sent to the Lord in times of crisis. Of course, behind these brief intermittent prayers was a life of prayer that gave them strength.
H.Threats—6:10–16 I.Intrigue—6:17–19
Christian leaders must know how to handle false accusations, vicious letters, unfounded press reports, and gossip. Otherwise, these devilish weapons will so upset them that they will lose their perspective and spend so much time defending themselves that they will neglect their work. Nehemiah didn't make that mistake. He simply denied the reports, prayed to God for strength, and went back to work. He knew that his character was such that no honest person would believe the false reports. If we take care of our character, we can trust God to take care of our reputation.
Intrigue: "We will not give up" (6:15–19) The completion of the walls "in troublous times" (Dan. 9:25) was an embarrassment to the enemy, but they did not give up.
On more than one occasion, Bible teacher G. Campbell Morgan was the target of savage gossip that accused him of unfaithfulness to the Christian faith.
Satan is not a quitter but stays on the field even
Nehemiah 6
But before we criticize these Jewish nobles, let's examine our own lives. Are we totally yielded to the Lord and fully obedient to Him? Do we ever permit human relationships to influence our decisions so much that we deliberately disobey the Word of God? In twenty-five years of pastoral ministry, I have seen more than one professed Christian leave a church fellowship because of something that was done to a relative in the church.
after it looks as if he has lost the battle. Many a careless Christian has won the war but afterward lost the victory. Satan is always looking for "an opportune time" (Luke 4:13 niv) to attack the victors and turn them into victims. We need to heed the counsel of that saintly Scottish minister Andrew A. Bonar, who said, "Let us be as watchful after the victory as before the battle."
If you can't see Satan working, it's probably because he has gone underground. Actually, we are safer when we can see him at work than when his agents are concealed. Open opposition is good for God's work and God's workers because it keeps us alert and trusting the Lord. "Watch and pray!" was certainly one of Nehemiah's chief admonitions to his people (Neh. 4:9).
Commodore Josiah Tatnall is an almost forgotten name in American naval history. During the antiEuropean uprisings in China in 1859, Tatnall came to the aid of a British squadron in the Pei-Ho River and was criticized for it. In his dispatch to the U.S. Secretary of Navy, his defense was simply, "Blood is thicker than water."
It seems incredible that any Jew would secretly cooperate with the enemy, let alone Jews who were nobles from the royal tribe of Judah! If any tribe had a stake in the future of "the city of David," it was the tribe of Judah, for God promised that a Savior and King would come from their tribe (Gen. 49:10; 2 Sam. 7). When these nobles cooperated with Tobiah, they were resisting the Lord, disobeying the Word, and jeopardizing their own future.
That familiar statement was recorded by John Ray in his English Proverbs published in 1670, so it's been around for a long time. The meaning is obvious: Humanly speaking, you have greater obligation to a relative than you do to a stranger. But Jesus said, "He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me" (Matt. 10:37 nkjv). The "blood bond" that unites us to Christ is the strongest bond of all, and our loyalty to Him must come first.
Why would they do such a treacherous thing? For one thing, Tobiah wrote them letters and influenced their thinking. Instead of seeking the truth, the nobles believed the enemy's lies and became traitors to their own people. Because they believed he was right, some of the men of Judah even took an oath of loyalty to Tobiah! In his letters, Tobiah no doubt flattered them and made promises to them, and they foolishly believed him. The nobles secretly shared the letters with others, and thus the conspiracy grew.
The nobles of Judah weren't satisfied just to get their information and directions from Tobiah, but they felt it necessary to tell Tobiah everything Nehemiah said! No doubt they were hoping to win Tobiah's favor and thus earn a greater reward when Tobiah and his friends took over Jerusalem. In every sense, they were traitors to the nation and to the Lord. Meshullam was one of the workers on the wall (Neh. 3:4, 30), and yet his family was undermining the very work he was doing.
Don't believe everything you read or hear about Christian leaders. Consider the source and firmly refuse to accept as truth anything that can't be documented. Especially be wary of what the news media say about evangelical leaders; most media people are not too sympathetic with the gospel. Looking for exciting stories, some reporters will magnify the insignificant into the sensational, while others will lift statements completely out of context. Sad to say, even the religious press is sometimes guilty of this kind of misrepresentation, including some militant publications that have forgotten how to "speak the truth in love" (Eph. 4:15). There are times when you wonder if perhaps we have reached the sad place that Jeremiah wrote about: "Beware of your friends; do not trust your brothers. For every brother is a deceiver, and every friend a slanderer" (Jer. 9:4 niv). How could these Jews turn their backs on their own heritage, their own brothers and sisters, and their own God? The bonds of human connection were stronger than the bonds of spiritual affection. Because Tobiah was tied to the tribe of Judah through marriage, the nobles of Judah gave the loyalty to him that they should have given to God (Neh. 6:18). The men of Judah forgot that they were "married" to Jehovah God and owed Him their love and loyalty.
But these traitors went even further: They repeatedly told Nehemiah what a fine man Tobiah really was! "They that forsake the law praise the wicked; but such as keep the law contend with them" (Prov. 28:4). Had the nobles of Judah been studying and meditating on the Word of God, they would have had discernment and not been walking "in the counsel of the ungodly" (Ps. 1:1). They were blinded by lies and flattery and completely out of touch with reality. There was no light in them (Isa. 8:20).
But is the situation much different in churches today? It alarms me the way professed Christians, who claim to be "Bible taught," give their endorsement and support to people who are nothing but religious hucksters. You would think that the recent media scandals would wake people up, but such is not the case. "A horrible and shocking thing has happened in the land: The prophets prophesy lies, the priests rule by their own authority, and my people love it this way," wrote Jeremiah, and then he asked, "But what will you do in the end?" Jer. 5:30–31 niv). Indeed, we are facing a day of reckoning. Then what?
Tobiah kept sending letters to his informers, and
Nehemiah 6—7
they in turn kept telling people to change their allegiance before Jerusalem was taken by the Gentiles. Nehemiah ignored the letters and threats and kept on working until the job was completed. After all, his work was "wrought of our God" (Neh. 6:16), and when God begins a work, He completes it (Phil. 1:6).
cial acts was to appoint two assistants, his brother Hanani (see 1:2) and Hananiah, who was in charge of the citadel ("palace"; see 2:8). The citadel was a fortress in the temple area, guarding the north wall of the city, which was especially vulnerable to attack. Hanani and Hananiah would work with Rephaiah (3:9) and Shallum (v. 12), rulers of districts in the city.
The story began with "So I prayed" (Neh. 2:4). Then we read, "So I came to Jerusalem" (v. 11). "So they strengthened their hands for this good work" is the next link in the chain (v. 18), followed by, "So built we the wall" (4:6) and, "So we labored" (v. 21).
Why was Nehemiah convinced that these men would be good leaders? They had two wonderful qualities: They were faithful to God and they feared God (7:2). Dr. Bob Jones, Sr., often said, "The greatest ability is dependability." If we truly fear the Lord, we will be faithful to do the work He has called us to do. When leaders fear people instead of fearing God, they end up getting trapped (Prov. 29:25), and that leads to failure.
Now we reach the end of this part of the story: "So the wall was finished" (6:15). But this marks a new beginning, for now Nehemiah must protect what he has accomplished. How he does this is the theme of the rest of the book.
Years ago, the German psychiatrist and philosopher Dr. Karl Jaspers said, "The power of leadership appears to be declining everywhere. More and more of the men we see coming to the top seem to be merely drifting." My former "boss" in Youth for Christ International, Dr. Ted Engstrom, wrote in his book The Making of A Christian Leader (Zondervan, 1976), "We see the tragedy of weak men in important places—little men in big jobs" (12). British essayist Walter Savage Landor wrote, "When little men cast long shadows, it is a sign that the sun is setting." An ominous statement, indeed!
CHAPTER SEVEN Nehemiah 7 "V" IS FOR VIGILANCE T
IV. Consecration (7—12) A.The people—7:1—12:26
1. Checking the genealogy—7
he walls were completed, the gates were restored, and the enemy was chagrined, but Nehemiah's work was not finished by any means. Now he had to practice the truth Paul emphasized in Ephesians 6:13, "And having done all, to stand." Nehemiah had been steadfast in building the walls and in resisting the enemy, and now he had to be steadfast in consolidating and conserving the gains. "Look to yourselves," warned the apostle John, "that we lose not those things which we have wrought, but that we receive a full reward" (2 John 8).
Not everybody is called to be a Nehemiah, but some of us can be Hananis, Hananiahs, Rephaiahs, or Shallums, and work with God-given leaders to help get the job done right. God is looking for faithful, Godfearing men and women who will have the courage and conviction to serve Him, come what may.
Gatekeepers (vv. 1, 3). What good are strong new gates if nobody is guarding them and controlling who enters and leaves the city? What good are walls if the gates are open to every foe who wants to enter the city? I understand that the Great Wall of China was penetrated by the enemy at least four times, and each time the guards were bribed. Gates and walls are only as good as the people who guard them.
A city is much more than walls, gates, and houses; a city is people. In the first half of this book, the people existed for the walls, but now the walls must exist for the people. It was time to organize the community so that the citizens could enjoy the quality of life God wanted them to have. God had great things in store for Jerusalem, for one day His Son would walk the city streets, teach in the temple, and die outside the city walls.
The gatekeepers ("porters" in v. 1) were given specific instructions as to when to open and close the gates (v. 3). To open the gates early in the morning would only invite the enemy to come in while the city was asleep and unprepared. To close and lock the gates without the guards on duty might give enemy agents opportunity to slip in unnoticed.
This chapter records three important steps that must be taken by any leader in order to protect the people and the work that has been done.
Enlisting leadership (7:1–3) Napoleon described a leader as "a dealer in hope," and Nehemiah certainly fits that description. Before the work began, he inspired the people by assuring them that God would prosper their efforts (2:18–20). When the people were afraid, he prayed that God would strengthen them (6:9). When the enemy threatened, Nehemiah stood his ground and called their bluff, and the work was completed in fifty-two days to the glory of God.
Guards. Nehemiah also had appointed two kinds of guards ("watches" v. 3): Those to patrol the walls at specific stations and those to keep watch near their own houses. Since many of the people had worked on areas of the wall near their homes (3:10, 23, 28–30), Nehemiah now challenged them to guard the areas they had built. With guards at the gates, watchmen on the walls, and a solid "neighborhood watch," the city was safe from outside attack.
All of this has a message for us today. If God's people don't protect what they have accomplished for the Lord, the enemy will come in and take it over. Paul's admoni-
Assistants (v. 2). Like all good leaders, Nehemiah knew he couldn't do the job alone. One of his first offi-
Nehemiah 7
Our modern cities are ethnic "melting pots," but in Jerusalem at that time, the important thing was to be a Jew and be able to prove your ancestry. Genealogies were "lifelines" that linked the Jews not only to the heritage of the past but also to their hope for the future. Not to be able to prove your ancestry meant second-class citizenship and separation from all that God had given to Israel (Rom. 9:4–5). Nehemiah wanted to populate the Holy City with citizens who knew they were Jews and were proud of it.
tion must be heeded: "And having done all, to stand" (Eph. 6:13). What a tragedy that schools that once were true to the faith are today denying the faith, and churches that once preached the gospel now have in their pulpits ministers who preach "another gospel." Every Christian ministry is one short generation away from destruction, and God's people must be on guard.
We need guards at the gates, faithful men and women who will not allow false Christians to get in and take over the ministry (2 Cor. 11:13–15). We need watchers on the walls to warn us when the enemy is approaching. Christian parents need to guard their homes lest the enemy gets in and captures their children. It is while God's servants are asleep and overconfident that the enemy comes in and plants his counterfeits (Matt. 13:25), so we must be awake and alert.
There are ten different groups listed here, starting with the leaders who returned with Zerubbabel (Neh. 7:7). These twelve men may have represented the twelve tribes of Israel, even though ten of the tribes had been assimilated by the Assyrians when the northern kingdom was captured in 722 BC. The "Nehemiah" mentioned here is not the author of this book, since these men lived nearly a century before. It appears that these were the elders of the people who helped Zerubbabel, the governor, establish the nation.
In this day when "pluralism" is interpreted by most people to mean "agree with everybody about everything and don't make waves," Christians need to remember that they are different and must test everything by the Word of God. There are many religions, but there is still "none other name under heaven given among men, whereby we must be saved" (Acts 4:12). Anything that changes that message or weakens our motivation to get that message out is of the devil and must be opposed. We need guards at the gates and watchers on the wall, or the enemy will take over.
Next are listed the various families or clans (vv. 8–25) and the number of people in each family who returned to the land. Verses 27–38 list the people according to their villages. It is interesting that the largest group in the entire list came from Senaah (v. 38), a town whose location is a mystery to us. It must have been a large community if nearly 4,000 people came from there. The Hebrew word means "hated," and some students think it refers to a category of citizen and not to a place. These may have been the "lower classes" in the Jewish society. Whoever they were, they worked on the walls (3:3) and helped restore the city.
Establishing citizenship (7:4–69) This section parallels Ezra 2:1–64. If you compare the two lists, you will see that some of Nehemiah's names and numbers differ from those recorded nearly a century before when the exiles returned from Babylon. This does not suggest that there are either errors or contradictions in the Bible. Errors in spelling names or copying numbers could easily creep in over a century, and none of these differences affects any matter of doctrine or duty.
It is worth noting that these returned exiles had maintained their identification with their native towns and villages. They knew where they came from and were not ashamed of it! Many people in our modern mobile population care little about family roots or even civic loyalty. Home is wherever one's work is, no matter where your original roots were planted. Also, in spite of their local loyalties, these Jews put the good of Jerusalem first (Ps. 137:1–6). True patriotism sees no conflict between loving one's home city and loving one's nation, for both are gifts from God.
Furthermore, the scribes who kept the public records certainly updated them after the community was established in Jerusalem. Ezra 2 lists the names of those who set out with Ezra, but it's possible that others joined the group after Zerubbabel's list was completed. For instance, Ezra 2:2 lists only eleven leaders, while Nehemiah 7:7 gives twelve names, adding Nahamani. "Nehum" in Nehemiah 7:7 is probably "Rehum" in Ezra 2:2. Variations such as this one are to be expected in ancient documents.
The temple personnel are listed next: priests (Neh. 7:39–42), Levites (v. 43), temple singers (v. 44), gatekeepers (v. 45), and various temple servants (vv. 46–60). In the original return to the land, it was necessary for Ezra to send for Levites to serve in the restored temple (Ezra 8:15–20). Were the Levites so comfortable in Babylon that they were unwilling to serve in Jerusalem?
Reading this long list of difficult names might be boring to the modern student, but these people were God's "bridge" from the defeats of the past to the hopes of the future. These Jews were the "living link" that connected the historic past with the prophetic future and made it possible for Jesus Christ to come into the world. Ezra 2 and Nehemiah 7 are to the Old Testament what Hebrews 11 is to the New Testament: a listing of the people whose faith and courage made things happen.
The temple servants ("Nethinim") had been organized by David to assist in the temple (Neh. 7:20) and may have been either prisoners of war or descendants of the Gibeonites (Josh. 9:22–27), who relieved the Levites of heavy routine tasks, like cutting wood and drawing water. "Solomon's servants" (Neh. 7:57) were also foreigners who labored for the king. That these non-Jews were willing to leave the secure life in Babylon for the difficulties of life in Jerusalem may
Nehemiah 7
or her relationship to God, and this involves worship. If individual godliness declines, the morality of the nation declines.
indicate that they had come to trust the God of Israel. On the other hand, perhaps they were compelled to return by their masters.
The parallel passage is Ezra 2:68–70, which tells us that some of the Jewish leaders gave generously to the temple ministry. But Nehemiah informs us that the governor ("Tirshatha") and some of the common people also gave offerings to the Lord. It was only right that the leaders set the example. A thousand drams (Neh. 7:70) would be 19 pounds of gold, and 20,000 drams (vv. 71–72) would be about 375 pounds. It seems obvious that some of the Jewish leaders left Babylon very wealthy men, with precious metals and servants, but within a few years, the economy failed and the nation was in the grips of a crippling depression (Hag. 1).
The singers will play an important role in the life of the city. There are at least eighteen references to singers in the book of Nehemiah and eight references to giving thanks to the Lord. There was not much singing during the exile, when the nation was out of fellowship with God (Ps. 137), but now they needed the musicians to maintain worship at the temple.
One group of people, including some priests, could not prove their genealogies (Neh. 7:61–65). For the priests, this would mean being cut off from the temple ministry and the income it provided from the tithes and offerings of the people. But the law of Moses made it clear that only those whose family line was clearly in the family of Aaron could minister at the altar. Finally, there was a miscellaneous assembly of over 7,000 servants (v. 67). Since the total number of the congregation was over 42,000 (v. 66), about one-sixth of the population was in servitude. Jewish masters must have been very kind to their servants for so many of them to want to travel with them to Judea.
But all of this money would have been useless were it not for the God-appointed ministers at the temple: the priests, Levites, singers, and helpers (Neh. 7:73). Moses had assigned special towns for the priests and Levites to live in (Num. 35:1–8; Josh. 21), but later Nehemiah had to move some of them into Jerusalem (Neh. 11:1–2).
It was now the seventh month (Oct.-Nov.), when Israel was expected to celebrate the Feast of Trumpets, the day of Atonement, and the Feast of Tabernacles (Lev. 23:23–44). There could have been no better time for Nehemiah to call the people together to honor the Word of God, confess their sins, and dedicate themselves and their work to the Lord. What began with concern (Neh. 1) led to construction (chaps. 2—3) and conflict (chaps. 4—7), and now it was time for consecration (chaps. 8—12).
The animals were mentioned (vv. 68–69) because they were vitally important to the Jewish agricultural economy and to the work of rebuilding the nation.
The total of the figures in this list is 29,818, but Nehemiah's total is 42,360. When you add the 7,337 servants and the 245 singers to the 29,818 total, you get a total of 37,400, a difference of almost 5,000 from Nehemiah's figure. Some of these extra unnumbered people may have been priests who could not prove their genealogy (vv. 63–65), as well as others who didn't fit into any special category. If we knew all the facts about how Ezra 2 and Nehemiah 7 were compiled and copied, we would understand these seeming discrepancies.
As we serve the Lord, we must always do our best, but without His help and blessing, even our best work will never last. "Unless the Lord builds the house, they labor in vain who build it; unless the Lord guards the city, the watchman stays awake in vain" (Ps. 127:1 nkjv). Nehemiah knew that there was a desperate need for the people to come back to the Lord and turn away from their secret sins that were grieving Him. Even though Nehemiah was the official representative of a pagan king, he did everything he could to glorify the God of Israel.
The important thing is not to count the people but to realize that these people counted. In leaving Babylon, they did much more than put their names on a list. They laid their lives on the altar and risked everything to obey the Lord and restore the Jewish nation. They were "pioneers of faith" who trusted God to enable them to do the impossible.
Before we leave this section, it might be good for you to ask yourself, "If I had to prove my genealogy in order to get into God's city, could I do it?" You are heading for one of two destinies—heaven or hell—and only those who belong to God's family can enter heaven. You enter God's family by receiving Jesus Christ as your own Savior, and this alone guarantees your entrance into heaven (John 1:11–12; 3:16; 14:6).
One of the key lessons we can learn from this long chapter is that people are important to God. When God wanted to take the next step in His great plan of redemption, He called a group of Jews to leave the place of exile and return to their own land. He gave them encouragement from the prophets and leadership from people who feared God and wanted to honor Him. The Lord didn't send a band of angels to do the job; He used common people who were willing to risk their futures on the promises of God.
Encouraging worship (7:70–73) Citizenship and leadership together can make a state, but it takes worship to make that state into a godly nation. John Stuart Mill wrote, "The worth of a state, in the long run, is the worth of the individuals composing it." But the worth of the individual depends on his
Today, God is still calling people to leave their personal "Babylon" and follow Him by faith. The church is living in a day of reproach (Neh. 2:17), and there are "ruins" all around us that need to be rebuilt. "If the foundations be destroyed, what can the righteous do?"
Nehemiah 7—8
the elements of righteousness which are derived from the revelations of Holy Scripture."
David asked (Ps. 11:3). The answer is plain: The righteous can rebuild what has been torn down and start over again! If you think that an enemy victory is final, then you have lost your faith in God's promises. There is always a new beginning for those who are willing to pay the price.
Whether the Bible is "making" any nation today may be debated, but one thing is sure: The Scriptures helped to "make" the nation of Israel. They are a "people of the Book" as no other nation has been, and the church today would do well to follow ancient Israel's example. When God's people get away from loving, reading, and obeying the Word of God, they lose the blessing of God. If we want to be like fruitful trees, we must delight in God's Word (Ps. 1:2–3).
This chapter also reminds us that God keeps accounts of His servants. He knows where we came from, what family we belong to, how much we gave, and how much we did for Him. When we stand before the Lord, we will have to give an accounting of our lives before we can receive our rewards (Rom. 14:7–12), and we want to be able to give a good account.
This explains why Nehemiah called for a "Bible conference" and invited Ezra the scribe to be the teacher. The walls were now finished and the gates were hung. The material needs of the city had been met; now it was time to focus on the spiritual needs of the people in the city. Chapters 8—13 of the book record that spiritual ministry: instructing the people (chap. 8), confessing sin (chap. 9), dedicating the walls (chaps 10—12), and cleansing the fellowship (chap. 13). It is important to note that Ezra and Nehemiah put the Word of God first in the life of the city. What happened in Jerusalem from that point on was a by-product of the people's response to the Scriptures. "The primary task of the church and of the Christian minister is the preaching of the Word of God," said Dr. D. Martyn Lloyd-Jones. "The decadent periods and eras in the history of the church have always been those periods when preaching had declined" (Preaching and Preachers, 19, 24). The Spirit of God uses the Word of God to cleanse and revive the hearts of the people of God.
A third lesson we must learn is that the Lord is able to keep His work going. The first group of Jewish exiles left Babylon for Judea in 538 BC and, in spite of many difficulties and delays, rebuilt the temple and restored the worship. Eighty years later, Ezra and another group returned, and fourteen years after that, Nehemiah arrived and rebuilt the walls and gates. During the days of Zerubbabel, God raised up the prophets Haggai and Zechariah to give God's message to His people. No matter how discouraging the situation might be, God is able to accomplish His purposes if we will trust Him and do His will. John Wesley was right when he said that God buries His workers but continues His work. We must not be discouraged!
Finally, and most important, we must all be sure that we know we are in the family of God. No matter how much they argued or protested, the priests without legitimate genealogies could not enter the temple precincts and minister at the altar. God is not impressed with our first birth; what He wants is that we experience a second birth and become His children. If you are not certain of your spiritual genealogy, read John 3:1–18 and 1 John 5:9–13 and make sure that your name is written down in heaven (Luke 10:20).
If God is to work in and through His people, then they must respond positively to His Word, and this chapter describes three basic responses: understanding the Word (8:1–8), rejoicing in the Word (vv. 9–12), and obeying the Word (vv. 13–18). The whole person—mind (understanding), heart (rejoicing), and will (obeying)—must be captive to God's truth.
CHAPTER EIGHT Nehemiah 8 THE PEOPLE AND THE BOOK F
2. Teaching the Word—8
We must understand the Word of God (8:1–8) The Bible is not a "magic book" that changes people or circumstances because somebody reads it or recites it. God's Word must be understood before it can enter the heart and release its life-changing power. Note that six times in this chapter you can find "understanding" mentioned (vv. 2–3, 7–8, 12–13). Only those people old enough to understand the Scripture were permitted to be in the assembly (v. 3). In our Lord's parable of the sower (Matt. 13:1–9, 18–23), the emphasis is on understanding the Word of God. Jesus compared understanding and receiving the Word to the planting of seed in the soil, where it takes root and bears fruit.
rench author Victor Hugo said over a century ago, "England has two books, the Bible and Shakespeare. England made Shakespeare but the Bible made England." Supporting that view, historians tell us that Elizabethan England was indeed a country of one book, and that book was the Bible.
When they arrived in America, the Pilgrim Fathers brought with them that same reverence for the Word of God. "The Bible came with them," said American statesman Daniel Webster, "and it is not to be doubted that to the free and universal reading of the Bible is to be ascribed in that age that men were indebted for right views of civil liberties." President Woodrow Wilson said, "America was born to exemplify that devotion to
Ezra was the ideal man to conduct this outdoor Bible school. He was a priest and scribe who "had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel" (Ezra 7:10). He had come to Jerusalem about fourteen years before Nehemiah had
Nehemiah 8
arrived and had already sought to bring the people back to the ways of the Lord (Ezra 7—10).
Word before we read and hear it. The people affirmed his words by saying "Amen, Amen" (see 5:13), which means "So be it!" It was a united congregation (8:1) that honored the Scriptures and was willing to devote half of their day to hearing it read and taught. They didn't worship the Book; they worshipped the Lord who spoke to them from the Book.
That the leaders chose the Water Gate for the site of the assembly is interesting. In the Bible, water for washing is a picture of the Word of God (John 15:3; Eph. 5:26), while water for drinking is a picture of the Spirit of God (John 7:37–39). When we apply the water of the Word to our lives, then the Spirit can work and bring the help we need. It is refreshing to the soul when you receive the Word and allow the Spirit to teach you.
Our churches today have a desperate need in their public services to show more respect for the Word of God. We are commanded to "give attention to the public reading of Scripture" (1 Tim. 4:13 nasb), and yet in many churches, the only Scripture publicly read is the text of the sermon. "Independent churches" criticize "liturgical churches" for being bound to tradition, but the so-called "liturgical churches" at least devote themselves to a systematic public reading of the Word of God. (The word "liturgy" simply means "a form of public worship." Every church has a liturgy, either a good one or a bad one.) We wonder how the Holy Spirit feels when He sees Bibles put on the church floor, or used as portable filing cabinets for miscellaneous papers, or even left behind in church where they are stacked up and finally given to the local city mission. We will defend the Bible as the Word of God, but we don't always treat it like the Word of God.
Notice the various ministries that Ezra performed for the people during that special conference.
He brought the Book (vv. 1–4). This was on the first day of the seventh month, which was the Jewish equivalent of our New Year's Day. The seventh month was a special time in the Jewish calendar because the Jews celebrated the Feast of Trumpets on the first day, the day of Atonement on the tenth day, and the Feast of Tabernacles from the fifteenth day to the twenty-first day (Lev. 23:23–44). It was the perfect time for the nation to get right with the Lord and make a fresh new beginning.
The book that Ezra brought was "the book of the baw." This was probably the entire scroll of the Torah, the five books of Moses, the very foundation of the Jewish religion and civil law. It isn't likely that Ezra read and explained all five books of Moses in that short a time. Perhaps he concentrated on explaining Deuteronomy and referred to the other books as he had need.
We are also in too big a hurry to have the meeting end. In some parts of the world, especially in Eastern Europe before the collapse of the Communist bloc, believers would stand for hours in crowded churches to hear Bible teaching. In the average Western evangelical church, the shorter the sermon, the better we like it.
Ezra stood on a wooden platform ("pulpit") above the people so they could see and hear him better. He faced the public square where the people stood, and the wall and gate behind him may have served as a sounding board to help project his voice to the vast assembly. In verse 4, he named thirteen men who stood with him, perhaps leaders representing the tribes. Thirteen more men are named in verse 7 along with the Levites; perhaps they were teaching priests.
He read and explained the Book (vv. 7–8). The common people didn't own copies of the Scriptures, so they were thrilled to hear the Word of God. The word distinctly in verse 8 means that the law was explained to the people in a language they could understand. The Word was translated and expounded in such a way that the people were able to apply it to their own lives. The Hebrew language would have undergone some changes since the days when Moses wrote the Pentateuch, and the everyday conversational Hebrew of the people would be different in some ways from ancient Hebrew. We need new translations of the Bible, not because the Bible changes, but because our language changes.
He opened the Book (vv. 5–6). When Ezra lifted the scroll and unrolled it to the passage he would read, the people who were seated in the square honored the Word of God by standing up. They knew they would not be hearing a mere man speak his own ideas; they would be hearing the very Word of God (1 Thess. 2:13). The people remained standing while the law was read and explained (Neh. 8:7). Ezra started his reading and teaching early in the morning and continued through midday (v. 3), which means the congregation stood and listened for five or six hours, and this continued for a week (v. 18). No doubt from time to time, he gave the people opportunities to rest, but the people were there to hear God speak and were willing to stand and listen.
Suppose you had to use John Wycliffe's Version of the Bible, the oldest version in English. How much of this passage would you understand if you did not already know it from another version?
alle ye that traueilen & teen chargid come to me & I schal fulfille you. take ye my yok on you & lerne ye of me for I am mylde and meke in herte: and ye schulen finde rest to youre soulis/ for my yok is softe & my charge liyt.
After he opened the Word, "Ezra blessed the Lord, the great God" (v. 6). In many churches, there is a blessing after the reading of the Scripture; but there is certainly nothing wrong with praising the Lord for His
Wycliffe's translation goes back about 600 years (1382); but between Moses' writing of the law and Ezra's reading of the law, a thousand years had elapsed!
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diligently "dig" for them as we read, meditate, and pray, and when we find these treasures, we should rejoice and give thanks.
The Levites assisted Ezra in teaching the law (v. 7), for this was one of their God-given ministries (Deut. 33:10; Mal. 2:7). They probably mingled with the people and, when there was a break in the reading, answered questions and told them how to apply the law to their own lives. Here we have a balance between the public proclamation of the Word in the large assembly and the personal application in the smaller groups. Both are important.
If we read and study the Word of God only from a sense of duty, then its treasures may never be revealed to us. It is the believer who rejoices in the Word, who delights to read and study it day by day, who will find God's hidden treasures. "Blessed is the man who fears the Lord, who finds great delight in his commands" (Ps. 112:1 niv). "But his delight is in the law of the Lord, and in His law he meditates day and night" (1:2 nkjv).
We must rejoice in the Word (8:9–12) As Ezra read and explained the Word, the assembly's first response was one of conviction and grief. They mourned over their sins, "for by the law is the knowledge of sin" (Rom. 3:20). The law can't save us; it can only convince us that we need to be saved and then point us to Jesus Christ the Savior (Gal. 3:24). The Jews had just observed the annual day of Atonement, and the Lord had dealt with their sins (Lev. 16); so they should have been rejoicing in His forgiveness. On the Jewish calendar, the Feast of Tabernacles (Succoth) follows the day of Atonement, giving God's people an entire week of happy celebration (23:26–44). The sequence is important: first conviction, then cleansing, and then celebration.
Do you delight in God's Word? Would you rather have God's Word than food (119:103; Luke 10:38–42), or sleep (Ps. 119:55, 62, 147—148), or wealth (vv. 14, 72, 137, 162)? If you delight in His Word, God will delight in you and share His best blessings with you.
We must obey the Word (8:13–18) Obligation and appreciation are certainly strong motives for seeing the Lord, but celebration is even stronger. When we obey the Lord and serve Him because we rejoice in Him, then our service will be a delight and not a drudgery. The old Bible commentator Matthew Henry wrote, "Holy joy will be oil to the wheels of our obedience." To the believer without joy, the will of God is punishment, but to the believer happy in the Lord, the will of God is nourishment (John 4:34). The Jews still had work to do in their city, and they needed the joy of the Lord to give them the strength to do it.
The Word of God brings conviction and leads to repentance, but it also brings us joy, for the same Word that wounds also heals. "Your words were found, and I ate them, and Your word was to me the joy and rejoicing of my heart; for I am called by Your name" (Jer. 15:16 nkjv). "The statutes of the Lord are right, rejoicing the heart" (Ps. 19:8). "Your testimonies I have taken as a heritage forever, for they are the rejoicing of my heart" (119:111 nkjv).
"When I think upon my God," wrote composer Franz Josef Haydn, "my heart is so full that the notes dance and leap from my pen and since God has given me a cheerful heart, it will be pardoned me that I serve Him with a cheerful spirit."
Assisted by the Levites, Nehemiah convinced the people to stop mourning and start celebrating. It is as wrong to mourn when God has forgiven us as it is to rejoice when sin has conquered us. The sinner has no reason for rejoicing and the forgiven child of God has no reason for mourning (Matt. 9:9–17). Yes, as God's children we carry burdens and know what it is to weep (Neh. 2:1–2), but we also experience power that transforms sorrow into joy.
The day of Atonement was celebrated on the tenth day of the month and the Feast of Tabernacles from the fifteenth to the twenty-first days. This meant that the leaders had just a few days available for getting the word out to the Jews in the surrounding villages that everybody was going to celebrate the Feast of Tabernacles. It is not enough to hear the Word of God; we must obey what it tells us to do (James 1:22–25). The people not only had joy in hearing the Word, but they also had "great gladness" in obeying it (Neh. 8:17, italics mine).
The secret of Christian joy is to believe what God says in His Word and act upon it. Faith that isn't based on the Word is not faith at all; it is presumption or superstition. Joy that isn't the result of faith is not joy at all; it is only a "good feeling" that will soon disappear. Faith based on the Word will produce joy that will weather the storms of life.
During the seven days of the feast, the Jews lived in booths made of branches and usually built on the flat roofs of their houses. It was a time for looking back and remembering the nation's forty years of wandering in the wilderness, when the people were homeless and lived in temporary shelters. But the feast was also a time for looking around at the harvest blessings from the hand of God. The Lord had given them a good land, and they were never to forget the Giver as they enjoyed the gifts (Deut. 8). The Feast of Tabernacles was also an occasion for looking ahead to the glorious kingdom God promised His people Israel (Zech. 14:4,
It isn't enough for us to read the Word or receive the Word as others expound it; we must also rejoice in the Word. "I rejoice at Your word as one who finds great treasure" (Ps. 119:162 nkjv). In Bible days, people sometimes hid their wealth in jars buried in the ground (Matt. 13:44; Jer. 41:8). If a farmer plowing his field suddenly discovered a jar filled with gold, he would certainly rejoice. There are great treasures buried in God's Word, and you and I must
Nehemiah 8—9
From time to time in the history of the church, God's Spirit has burdened people to pray, search the Scriptures, and confess their sins, and from these sincere spiritual exercises, He has seen fit to bring fresh life to His people. It happened in Nehemiah's day, and it can happen again today.
9, 16–20). It was a week-long festival of joyful praise and thanksgiving, focusing on the goodness of the Lord.
But the celebrating of the feast was not for enjoyment alone; it was also for enrichment and encouragement. "The joy of the Lord is your strength" (Neh. 8:10). The world's joy is temporary and artificial, and when the joy is gone, people are left with even greater weakness and emptiness. But the joy that comes from the Lord is real and lasting and enriches our lives. God doesn't give us joy instead of sorrow, or joy in spite of sorrow, but joy in the midst of sorrow. It is not substitution but transformation.
Can God begin with you? "If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land" (2 Chron. 7:14 niv).
Jesus illustrated this truth by the birth of a baby (John 16:20–22). The same baby that gives the mother pain also gives the mother joy! Her pain is not replaced by joy but transformed into joy. The difficult circumstances of life are "pregnant" with joy, and by faith we must give that joy time to be born.
CHAPTER NINE Nehemiah 9 AMAZING GRACE! J
ehovah God is the main subject of this chapter— who He is, what He does for His people, and what His people must do for Him. This prayer reviews the history of Israel and reveals both the majesty of God and the depravity of man. Israel responded to God's "great kindness" (Neh. 9:17), "great mercy" (v. 31), and "great goodness" (vv. 25, 35) with "great provocations" (vv. 18, 26) that resulted in "great distress" (v. 37).
The Feast of Tabernacles was a time for sending food and gifts to others, especially to those who were needy. The Jews had found joy in hearing the Word of God, but now they found joy in sharing the blessings of God. The mind grows by taking in, but the heart grows by giving out; and it is important to maintain a balanced life.
3. Confessing sin—9
Nehemiah 8:17 does not teach that the nation had ignored the Feast of Tabernacles since the days of Joshua, because that was not so. The feast was celebrated during King Solomon's day (2 Chron. 8:13) and also when the Babylonian exiles had returned to the land (Ezra 3:1–4). It was not the fact of the celebration that was so special but the way they celebrated, for it appears that everybody participated enthusiastically. Because every family made a booth, some of the people had to move from the houses into the streets and squares of the city. Apparently in previous years, not all the Jews had made booths and lived in them for the week of the feast. They had given only "token" acknowledgment of the feast. Furthermore, the joyful attitude of the people was beyond anything the nation had ever seen. It was truly a week of joyful celebration that brought glory to the Lord.
It is interesting that three of Israel's great "national prayers" are recorded in Ezra 9, Nehemiah 9, and Daniel 9. Behind these prayers is the promise of 2 Chronicles 7:14 as well as the example of Moses when he interceded for the people (Ex. 32—33).
Dr. Arthur T. Pierson said, "History is His story," and this chapter bears that out. "That men do not learn very much from the lessons of history is the most important of all the lessons that history has to teach," wrote Aldous Huxley, and philosopher George Santayana wrote, "Those who do not remember the past are condemned to relive it." The church today can learn much from the experiences of Israel, if we are willing to humble ourselves and receive the truth.
As you read this prayer, notice that it reveals the greatness of God (Neh. 9:1–6), the goodness of God (vv. 7–30), and the grace of God (vv. 31–38).
Ezra continued the "Bible conference" during the entire week of the feast, day by day reading and explaining the Word of God. The combination of joyful fellowship, feasting, and hearing the Word must have strengthened the people greatly. Then the week concluded with a solemn assembly (Num. 29:35), after which the people returned to their regular daily schedules.
The greatness of God (9:1–6) The Feast of Tabernacles had ended, but the people lingered to hear more of the Word of God. Feasting had turned to fasting as the Word brought conviction and people started confessing their sins. In most churches today, a six-hour service—three hours of preaching and three hours of praying—would probably result in some requests for resignations, but to the Jewish people in that day, it was the beginning of a new life for them and their city.
Did the blessings of the celebration last? Yes, for a time, but then the people became careless again, and the leaders had to bring them back to the Word of God. But the failure of the people is not an argument against special times of Bible study or celebration. Someone asked evangelist Billy Sunday if revivals lasted, and he replied, "No, neither does a bath; but it's good to have one occasionally!"
When I was a young believer, churches often had two-week evangelistic campaigns, and it was not unusual for citywide meetings to go for a month or six
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weeks in the summer. Gradually a change took place as "special meetings" were shortened to one week, then to a weekend, and now they are almost obsolete. In my itinerant ministry, more than once I have been reminded to watch the clock so the service could end on time. We live in the age of the digest and fast food, and this mentality has invaded our churches. We piously sing, "Take Time to Be Holy," but we aren't willing to pay the price to do it.
was associated with pagan worship. In his reading and explaining of the law, Ezra had certainly emphasized the Ten Commandments (Ex. 20:1–17; Deut. 5:6–21), including the first two commandments that declare the uniqueness of God and the wickedness of idolatry. Even today, faithful Jews still recite "The Shema" (6:4–6) as their declaration of faith in the one and only true God.
One of Israel's ministries to the world was to bear witness to Jehovah, the true and living God. Their Gentile neighbors were surprised that the Jews had no idols (Ps. 115). When Israel turned to idols, as they often did, God disciplined them. In His eyes, their idolatry was like adultery (Jer. 3:1–5), for He had been "wedded" to them at Mount Sinai when He gave them His covenant.
God's greatness is seen in the fact that He receives our worship (vv. 1–5). True worship involves many elements: hearing the Scriptures, praising God, praying, confessing sin, and separating ourselves from that which displeases God. Each of these elements is recorded in this paragraph.
Worship involves the Word of God, for the Word of God reveals the God of the Word. "The essence of idolatry," wrote A.W. Tozer in The Knowledge of the Holy, "is the entertainment of thoughts about God that are unworthy of Him" (11). The better we know the Scriptures and respond to them, the better we will know God and become like Him. Israel was chosen by God to receive His law (v. 13) and to know His will. Any worship service that ignores the Scriptures will not receive the blessing of God.
A third evidence of God's greatness is the fact that He created the universe (Neh. 9:6b). "In the beginning God created the heaven and the earth" (Gen. 1:1) is a statement that can be applied only to Jehovah, the God of Abraham, Isaac, and Jacob. Whenever God wanted to encourage His people, He would point to creation around them and remind them that He had made it all (Isa. 40). He used the same approach to remind them of the foolishness of worshipping idols (Isa. 41). To know that our Father in heaven is the Creator of all things is a great source of strength and peace. Idolatry means worshipping and serving the creature and the creation rather than the Creator (Rom. 1:25). "Thus does the world forget You, its Creator," wrote Augustine, "and falls in love with what You have created instead of with You."
In the Scriptures, God speaks to us, and in prayer and praise, we speak to Him. "Stand up and bless the Lord your God!" (v. 5) is a command every true believer wants to obey. God's name is exalted above every name (Phil. 2:9–11), and we should honor it as we praise Him. It should be "exalted above all blessing and praise" (Neh. 9:5).
The people also took time to confess their sins (vv. 2–3) and seek the Lord's forgiveness. The annual day of Atonement was past, but the worshippers knew that they needed constant cleansing and renewal from the Lord. We must not major on self-examination to the extent that we start ignoring the Lord, but we must be honest in our dealings with Him (1 John 1:5–10). Whenever you see sin or failure in your life, immediately look by faith to Christ and seek His forgiveness, and keep on looking to Him. The more you look at yourself, the more discouraged you will become. Focus on His perfections, not your own imperfections.
God's greatness is seen in the fact of His providential care for His creation (Neh. 9:6c). He did not simply make everything and then abandon it to its own course. He is involved in the affairs of His creation: He sees when a sparrow falls (Matt. 10:29), and He hears when a raven cries out for food (Ps. 147:9). He has the stars all counted and named (v. 4), and He has even numbered the hairs on your head (Luke 12:7). "You open Your hand and satisfy the desire of every living thing" (Ps. 145:16 NKJV).
Finally, God's greatness is seen in the fact that the hosts of heaven worship Him (Neh. 9:6d). You and I can't duplicate the mighty works of the angels, but we can imitate their devotion to the Lord as they worship before His throne. And we have more cause to praise Him than they do! We have been saved by the grace of God and shall one day be like the Lord Jesus Christ. We are not just servants; we are children of God (1 John 3:1–3) and will dwell with Him forever! In our worship, it's wise to begin with the greatness of God. If we focus too much on what He gives or what we want Him to do, we may find our hearts becoming selfish. Sincere worship honors God in spite of circumstances or feelings or desires.
Finally, the people separated themselves from the world as they drew near to the Lord (Neh. 9:2; Ezra 6:21). Separation without devotion to the Lord becomes isolation, but devotion without separation is hypocrisy (see 2 Cor. 6:14—7:1). The nation of Israel was chosen by God to be a special people, separated from the pagan nations around them. "You are to be holy to me because I, the Lord, am holy, and I have set you apart from the nations to be my own" (Lev. 20:26 niv). The apostle Peter applied those words to Christian believers in the church today (1 Peter 1:15; 2:9–10). God's greatness is also seen in the fact that He is God alone (Neh. 9:6a). The nation of Israel was surrounded by idolatry and the degrading lifestyle that
The goodness of God (9:7–30) This prayer rehearses the history of Israel, revealing
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given as a special sign between God and His people (Ex. 31:13–17), but there is no evidence in Scripture that the Sabbath law was given to any of the Gentile nations.
God's goodness to His people and their repeated failure to appreciate His gifts and obey His will. The word "give" is used in one way or another at least sixteen times in this chapter (kjv), for our God is indeed the "giving God," who delights in meeting the needs of His people (1 Tim. 6:17). God gave Israel a land (Neh. 9:8, 15, 35), a law (v. 13), the ministry of the Spirit (v. 20), food and water (vv. 15, 20), deliverers (v. 27), and victory over their enemies (vv. 22, 24). What more could they want?
In Nehemiah 9:16–18, Nehemiah tells us how the nation responded to all that God had done for them: They refused to bow to His authority ("hardened their necks"), listen to His Word ("hearkened not"), or obey His will. At Kadesh-Barnea, they tried to take matters in their own hands and appoint a new leader to take them back to Egypt (v. 17; Num. 14:1–5). When Moses was on the mountain with God, the people made and worshipped an idol (Neh. 9:18; Ex. 32). Moses interceded for the people, and God pardoned them.
Centuries before, Moses had warned the people not to forget God, either His gracious hand of blessing or His loving hand of chastening (Deut. 8). Alas, the nation didn't thank God in times of blessing, but they were quick to turn to God for help in times of suffering (see Ps. 105—106). Let's not be too quick to judge them, because some of God's people today treat God the same way.
How could these people turn their backs on God after all He had done for them? They did not truly love Him. Their obedience was only an outward form; it didn't come from their hearts. In their hearts, they were still living in Egypt and wanting to return there. They did not have a living faith in God but were willing to receive His help and enjoy His gifts. Read Psalm 78 for an "x-ray" of Israel's spiritual history.
In my years of pastoral ministry, I have met people who had little interest in God or the church until a loved one was in the hospital or there was a death in the family. Then the pastor and all the church family had to drop everything and give them help! But just as soon as the crisis was over, these people were back to their old life again, ignoring the things of the Lord and living for the things of the world.
Leading the nation (vv. 19–22). During the forty years of Israel's discipline in the wilderness, the old generation died and a new generation was born, but God never forsook His people. He led them by the cloud and fire, taught them the Word, provided them with the necessities of life, and gave them victory over their enemies. God keeps His promises and fulfills His purposes. If we obey Him, we share in the blessing; if we disobey Him, we miss the blessing, but God's purposes will be fulfilled and His name glorified.
You can trace this tragic pattern in every stage of Israel's history.
Forming the nation (vv. 7–18). It was an act of pure grace when God chose Abram and revealed Himself to him, for Abram was an idolater in a pagan city (Josh. 24:2–3). Eventually, God changed his name from Abram ("exalted father") to Abraham ("father of a multitude"), because He had promised to make him a great nation (Gen. 12:1–3; 17:1–8). Though Abraham had occasional lapses of faith, for a century he trusted the Lord and walked in obedience to His will. His obedient faith was made especially evident when he gave his son Isaac on the altar (Gen. 22; Heb. 11:17–19). God's covenant (Gen. 12:1–3) was the basis for all that God did with and for Abraham and his descendants. It was God's purpose that all the world be blessed through Israel, and He did this in the sending of His Son, Jesus Christ (Gal. 3:8). God gave the land to Abraham and his descendants, even though during his lifetime Abraham owned nothing in the land but a cave for burying his dead (Gen. 23).
Like too many of God's people today, the Jews were shortsighted: They forgot the glorious purposes that God had in mind for the nation. Had they meditated on God's promises and purposes (Gen. 12:1–3; Ex. 19:1–8), they would not have wanted to go back to Egypt or mingle with the godless nations around them. Israel was a people who lived beneath their privileges and failed to accept fully God's will for their lives.
Chastening the nation (vv. 23–30). God promised to multiply His people, and He kept His promise (Gen. 22:17). He also promised to give them a good land, and He kept that promise (13:14–18; 17:7–8). Under the leadership of Joshua, the army of Israel invaded Canaan, conquered the land, and claimed all its wealth. It was God who gave them victory and enabled them to possess cities, houses, lands, and wealth in the land of Canaan.
In the land of Egypt, the nation multiplied greatly, saw God's power over the pagan gods, and experienced deliverance from bondage by the mighty hand of God (Ex. 1—15). God opened the sea to let Israel through and then closed it again to destroy the Egyptian army. It was complete deliverance; Israel was to have no further relationship with Egypt.
It was a "fat land" ("fertile," niv), and Israel became a "fat people" (nourished, satisfied), and this led to their downfall. "But Jeshurun [Israel] grew fat and kicked; you grew fat, you grew thick, you are covered with fat; then he forsook God who made him" (Deut. 32:15 nkjv). Moses' warnings went unheeded (Deut. 8). Israel delighted themselves in God's great goodness, but they did not delight themselves in the Lord. Like the
God led His people by day and by night, giving them food to eat and water to drink. He also gave them His holy law, so that in their civil, personal, and religious life, they knew the will of God. The Sabbath was
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Prodigal Son (Luke 15:11–24), they wanted the Father's wealth but not the Father's will.
"Before I was afflicted, I went astray; but now have I kept thy Word" (119:67).
"For every one hundred men who can stand adversity, there is only one who can stand prosperity," said Thomas Carlyle. Novelist John Steinbeck wrote, "If you want to destroy a nation, give it too much—make it greedy, miserable, and sick." It's possible for a local church to get proud of its "riches" and become poor in God's eyes (Rev. 3:14–22). The church that we may think is poor is probably rich in God's eyes (2:8–9).
The grace of God (9:31–38) God was good to His people when His people were not good to Him. He sent them prophets to teach them and to warn them, but the nation refused to listen (2 Chron. 36:14–21). He was merciful to forgive them when they cried out for help, and He was longsuffering with them as they repeatedly rebelled against His Word. He could have destroyed the nation and started over again (see Ex. 32:10 and Num. 14:11–12), but He graciously spared them. In His mercy, God didn't give them what they deserved, and in His grace, He gave them what they didn't deserve.
"Give me neither poverty nor riches," prayed Agur the wise man. "Feed me with the food You prescribe for me; lest I be full and deny You, and say 'Who is the Lord?' Or lest I be poor and steal, and profane the name of my God" (Prov. 30:8–9 nkjv). Through the power of Christ, Paul had learned by experience "how to be abased" and "how to abound" (Phil. 4:12); and that is the lesson all of God's people need to learn.
As the Levites prayed, they acknowledged the sins of the nation and God's justice in sending punishment. "In all that has happened to us, you have been just; you have acted faithfully, while we did wrong" (Neh. 9:33 niv). Note that the Levites used the pronoun "we" and not "they." As they prayed, they identified with the nation and acknowledged their own guilt. Nehemiah had prayed the same way at the beginning of the book (1:6–7). It is easy to be convicted about other people's sins, but God forgives only when we repent and confess our own sins.
Once in the land, Israel enjoyed rest during the days of Joshua and the elders who had served with him, but when those godly leaders were gone, the new generation turned away from the Lord (Judg. 2:6–15). God disciplined them, so they cried out for help, and God raised up deliverers to rescue them. Then they would walk in God's ways for a time, lapse back into sin, and the cycle would be repeated. The book of Judges records the sad story of how God disciplined His people in their own land by allowing their pagan neighbors to rule over them.
In the past, although the nation had enjoyed abundant blessings, they still sinned against the God who had blessed them. Now those blessings had been taken away from them. They were back in the land, but they could not enjoy the land, for everything they worked for was given to somebody else! The Persian king was in control of everything, including their own bodies.
Against the dark background of Israel's unfaithfulness shines the bright light of the faithfulness of God. When Israel obeyed Him, He was faithful to bless; when they disobeyed Him, He was faithful to chasten; when they asked for mercy, He was faithful to forgive. God is willing to give His people many privileges, but He will not give them the privilege of sinning and having their own way. God's purposes are more important than our pleasures, and He will accomplish His purposes even if He has to chasten us to do it.
When God had been their king, the Jews had enjoyed great blessing, but when they rebelled against His will, they found themselves enslaved to kings who had no compassion on them. Samuel had warned them (1 Sam. 8), and Moses had prophesied that the nation would forfeit its wealth to its conquerors (Deut. 28:15ff.). Whatever we fail to give God, we cannot keep for ourselves. He will take it one way or another. Christians who refuse to honor God joyfully by faithful giving often end up having to spend that money reluctantly on obligations that are painful and unexpected, like doctor bills or home repairs (see Mal. 3:7–12). The Levites had acknowledged God's greatness and goodness, and now, on the basis of His grace, they asked Him for a new beginning for the nation. They couldn't change the servitude they were in, but they could surrender themselves to a greater Master and seek His help. No matter who exercises dominion over us, if we are yielded to the Lord, we are free in Him (1 Cor. 7:22; Eph. 6:5–9). If God had been merciful to Israel in the past, forgiving their sins when they cried out to Him, would He not be merciful to them now?
Israel's sins finally became so disgusting to God that He decided to discipline them away from their own land. He used the Assyrians to destroy the northern kingdom, and then He brought the Babylonians to take the Southern Kingdom (Judah) captive and to destroy Jerusalem and the temple. It was as though God said to His people, "You enjoy living like the heathen so much, I'll let you live with the heathen." The nation's seventy years of captivity in Babylon taught them to appreciate the blessings they had taken for granted, and they never again returned to pagan idolatry.
God's chastening is as much an evidence of His love as is His bountiful supply of our needs (Heb. 12:1–11). We should be grateful that God loves us too much to allow us to become "spoiled children." The Father is never as close to us as when He is chastening us. "Blessed is the man you discipline, O Lord, the man you teach from your law; You grant him relief from days of trouble, till a pit is dug for the wicked" (Ps. 94:12–13 niv).
But they did more than ask God for mercy; they also made a solemn covenant with God to obey His law and do His will. The nation had made a covenant with
Nehemiah 9—10
"The victorious Christian life," said Alexander Whyte, "is a series of new beginnings." The Lord is able to keep us from stumbling (Jude 24), but if we do stumble, He is able to lift us up and get us going again. "The steps of a good man are ordered by the Lord, and He delights in his way. Though he fall, he shall not be utterly cast down; for the Lord upholds him with His hand" (Ps. 37:23–24 nkjv). The nation had sinned, but now it was taking new steps of dedication and obedience.