Cyrus had left containing the edict that governed the had organized the priests into twenty-four courses so they

Cyrus had left containing the edict that governed the had organized the priests into twenty-four courses so they

Ezra 5—6 and even used the authority and wealth of a pagan king to further the work.

the temple was built (the "great king" being Solomon) and why the temple was destroyed. They related how Nebuchadnezzar exiled the Jews in Babylon and how decades later Cyrus gave them permission to return to their land and rebuild their temple. Cyrus also gave them the temple treasures so that the ministry could be established again according to the law of Moses. The facts were all there; the king's secretaries could check the archives to see that the Jews were telling the truth.

The joy of dedicating (6:13–18). Though there was no ark in the Holy of Holies, and no glory filled the house, the temple was still dedicated8 to the Lord because it was His house, built for His glory. Instead of weeping over what they didn't have, the Jews rejoiced over what they did have, and this is always the attitude of faith.

Careful to "[make] the most of every opportunity" (Eph. 5:15–16), the Jewish workers framed their answers to glorify the Lord. They didn't try to cover up the sins of the nation (Ezra 5:12) and they openly acknowledged that they were "the servants of the God of heaven" (v. 11). Both in their words and their demeanor, they presented a clear witness to this important Persian official, and God used him to certify their right to build and guarantee supplies from the king!

When King Solomon dedicated the temple that he built, he offered so many sacrifices that they couldn't be counted (1 Kings 8:5), plus 142,000 peace offerings which were shared with the people (1 Kings 8:63). The Jewish remnant offered only 712 sacrifices, but the Lord accepted them. Most important, they offered twelve male goats as sin offerings, one for each tribe, because they wanted the Lord to forgive their sins and give them a new beginning.

God used Darius the king (6:1–12). The royal secretaries searched the archives and located the scroll Cyrus had left containing the edict that governed the return of the Jews to their land. It authorized the Jews to rebuild their temple and even gave the limits of its dimensions.7 Cyrus permitted large stones to be used for the walls and promised to pay the costs from the royal treasury. He also ordered the local officials to provide beasts for the daily sacrifices. His motive here may have been mixed, because he wanted the priests to pray for him and his sons, but the people of God are supposed to pray for those who are in authority (1 Tim. 2:1–4). "Let the work of this house of God alone!" (Ezra 6:7) literally means, "Keep your distance!" Neither the local Persian officials nor the people of the land were to interfere, but rather do everything they could to support the work. The king described the terrible judgments that would come to anybody who didn't obey his edict (vv. 11–12). So, what started out as an investigation ended up as a royal decree that protected the Jews and provided for them!

Joshua the high priest also consecrated the priests and Levites for their ministry in the completed temple. David had organized the priests into twenty-four courses so they could minister more effectively (1 Chron. 24:1–19). It wasn't necessary for all of them to serve all the time, for each course was assigned its week of ministry at the temple (Luke 1:5, 8). The statement "as it is written in the law of Moses" (6:18) refers to the consecration of the priests, not their organization. (See Lev. 8—9.)

4. The work completed—6

The joy of remembering (Ezra 6:19–22). Passover was just a few weeks later and the Jews gathered in their families to remember how God had delivered them from bondage in Egypt (Ex. 12). Each year, the Jewish men were required to make three trips to Jerusalem to celebrate Passover, Pentecost, and the Feast of Tabernacles. During their years in exile, how the hearts of the Jews must have yearned for the day when once again they were free to go to their Holy City and worship God.

The leaders invited all the Jews and Jewish proselytes to share in the Passover, even those who couldn't prove their lineage. As long as the males were circumcised (Ex. 12:43–49) and had separated themselves from the paganism of the people of the land, they were welcome. It speaks well of the Jewish remnant that they reached out in this way and didn't try to establish an exclusive "holier than thou" fellowship.

But suppose the Jewish remnant had been offensive and treated Tattenai and his associates with defiance and disdain? His letter to headquarters might not have been as positive as it was, and this could have changed everything. Peter admonishes us to speak "with gentleness and respect"(1 Peter 3:15 niv) when unsaved people question us, because this glorifies God and opens new opportunities for witness. God's eye is upon His people as they serve Him, so we need not fear what men can do to us.

The temple had been dedicated, and now the people were dedicating themselves to the Lord. During the seven days of the Feast of Unleavened Bread, the Jews had to remove all yeast (leaven) from their dwellings, a picture of personal purification. To a Jew, yeast was a symbol of evil, so Passover was a time to put away all evil from their lives. What good is a dedicated temple if you don't have a dedicated people? Once again, Jewish worship would take place in the Holy City in a restored temple dedicated to the Lord. No wonder the people were rejoicing! And it was all because of the faithfulness of God. He had "turned the heart of the king"9 to assist the people, and now the work was completed (Prov. 21:1).

Stage three: the work completed (6:13–22) On the twelfth day of the last month of 515, the temple was completed, about seventy years from the destruction of the temple by the Babylonians in 586, and about five and a half years after Haggai and Zechariah called the people back to work (5:1). God had been faithful to care for His people. He provided encouragement through the preaching of the prophets

Ezra 6—7

God and Israel when so much was working against him.

No matter what our circumstances may be, we can trust God to be faithful. "Great is thy faithfulness" isn't just a verse to quote (Lam. 3:23) or a song to sing. It's a glorious truth to believe and to act upon, no matter how difficult the situation in life might be.

That God's good hand was upon this man doesn't minimize the importance of his personal piety or his great ability as a scholar, nor does it ignore the great help King Artaxerxes gave him.2 God uses all kinds of people to accomplish His will, but if God's hand isn't at work in us and through us, nothing will be accomplished. It's the principle Jesus taught His disciples, "Without Me you can do nothing" (John 15:5 nkjv). What did God do for the people of Israel during those difficult days after the Babylonian captivity?

"I will sing of the mercies of the Lord forever; with my mouth I will make known Your faithfulness to all generations" (Ps. 89:1 nkjv).

Notes 1 Tozer, A. W. The Knowledge of the Holy (New York: Harper and Brothers, 1961), 85. 2 Taylor, Dr. and Mrs. Howard. Hudson Taylor's Spiritual Secret (London: China Inland Mission, 1949), 111. 3 Ezra 4:8—6:18 is written in Aramaic rather than Hebrew, and so is Ezra 7:12–26. These letters and the decree were copied from official documents kept in government archives. 4 Ezra 4:12 is the first place in Scripture where you find the word "Jews." It refers, of course, to the people of Judah. 5 Historians estimate that Artaxerxes I collected between 20 and 35 million dollars annually from his subjects. 6 Spurgeon, Charles. Metropolitan Tabernacle Pulpit (Pasadena, Texas: Pilgrim Publications, 1986), vol. 7, 13. 7 When he laid the foundation of the temple, Zerubbabel followed the dimensions given in the law of Moses, but the edict allowed him to make a bigger structure. 8 The Hebrew word for "dedication" is hanukkah, which is the name of the Jewish holiday in December during which they remember the rededication of the temple in 165 BC. The temple had been taken by the Gentiles and defiled, but the courageous Jews, led by Judas Maccabeus, captured it, cleansed it, and dedicated it to the Lord. 9 That Darius, King of Persia, should be called "king of Assyria" in 6:22 shouldn't disturb us. In Nehemiah 13:6, Artaxerxes, king of Persia, is called "king of Babylon." Darius' kingdom included Assyria, so the title applied.

He raised up a godly leader (7:1–6, 10) It was the year 458 and Artaxerxes I was King of Persia (465–424). Nearly sixty years had passed since the completion of the temple in Jerusalem, and the Jewish remnant was having a very difficult time. It was then that God raised up Ezra to lead a second group of refugees from Babylon to Judah to bring financial and spiritual support to the work and to help rebuild the city.

Every person is important to God and God's work; but, as Dr. Lee Roberson has often said, "Everything rises and falls with leadership." When God wanted to deliver Israel from Egypt, He raised up Moses and Aaron. When Israel was divided and defeated, He called Samuel to teach the word and David to serve as king. Richard Nixon was right when he said that leaders are people who "make a difference,"3 and Ezra was that kind of man.

When God wants to judge a nation, He sends them inferior leaders (Isa. 3:1–8); but when He wants to bless them, He sends them men like Ezra.

His noble ancestry (Ezra 7:1–5). There were some priests in the Jewish remnant who couldn't prove their ancestry (2:61–63), but Ezra wasn't among them. He had the best of credentials and could prove his lineage all the way back to Aaron, the first high priest. Some famous spiritual leaders are named in this genealogy, men like Hilkiah, Zadok, and Phineas.4 Of course, being blessed with godly ancestors is no guarantee of success for their descendants, but it's a good beginning. God promises to bless the descendants of the godly (Deut. 4:40; Ps. 128). "I don't know who my grandfather was," said Abraham Lincoln; "I am much more concerned what his grandson will be." Ezra knew the names of his ancestors and what these men had done, and he made the most of his heritage. He didn't squander the rich spiritual legacy they had entrusted to him but used it to honor the Lord and serve His people. What a tragedy it is when the descendants of godly families turn away from the Lord and lead lives of disobedience and rebellion (Judg. 2:10–15).

CHAPTER THREE Ezra 7—8 THE GOOD HAND OF GOD W

II. The people are rededicated (7—10) A.A second group arrives with Ezra—7—8 hen talk show hosts and hostesses ask successful people the "secret" of their great achievements, the answers they get are varied and sometimes contradictory. Some successful people will give credit to their sobriety and personal discipline, while others will boast that they lived just the way they pleased whether anybody liked it or not. "I always maintain my integrity" is counterbalanced by "I pushed my way to the top no matter who got stepped on."

But if we had interviewed Ezra and asked him the secret of his successful life, he would have said humbly, "The good hand of the Lord was upon me,"1 a phrase that's found six times in Ezra 7 and 8 (7:6, 9, 28; 8:18, 22, 31). Nothing but the blessing of God can explain how an obscure Jewish priest and scholar, born in Babylonian captivity, could accomplish so much for

His remarkable audacity (Ezra 7:6). You wouldn't expect a priest and scholar like Ezra to dare to approach a mighty king and ask for permission to take a group of Jewish exiles to Jerusalem. Most scholars are retiring by nature, happy with their books and thoughts, and

Ezra 7

What a model for all preachers and teachers of the Bible to follow!

unwilling to get involved in the everyday affairs of life. The American poet and professor Archibald MacLeish wrote, "The scholar digs his ivory cellar in the ruins of the past and lets the present sicken as it will." But not Ezra!

Each generation needs to discover the precious treasure of the Word of God, but that can't happen unless previous generations are faithful to learn the Word, guard it, obey it, and teach it. "And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others" (2 Tim. 2:2 niv).6

Ezra's careful study of the Word of God had increased his faith (Rom. 10:17) and helped him understand God's plans for the Jewish remnant, and he wanted to be a part of those plans. Certainly as he studied the Old Testament Scriptures, he prayed for God to help His people, and God answered that prayer by calling him to go to Jerusalem. He gave Ezra the boldness to approach the king and the king a desire to cooperate with Ezra's requests.

The three qualities mentioned in Ezra 7:10 are paralleled in our Lord's words in Matthew 13:52—"Therefore every scribe who has become a disciple of the kingdom of heaven is like a head of a household, who brings forth out of his treasure things new and old" (nasb). Ezra was a scribe who studied the Word, a disciple who obeyed and practiced the Word, and a householder who shared the Word with others. He's a good example for us to follow.

When the first group of Jews left for Jerusalem in 537, it was because God moved upon the heart of Cyrus (Ezra 1:1–4), but now it was a lowly priest whom God used to touch the heart of King Artaxerxes.

His exceptional ability (7:10). When you recall that Ezra was born in Babylon, you can better appreciate his achievement as a skilled student of the Jewish Scriptures. Undoubtedly, some of the priests had brought copies of the Old Testament scrolls with them to Babylon, and these became very precious to the exiled spiritual leaders of the nation. There was no Jewish temple in Babylon, so the priests and Levites weren't obligated to minister, but some of them, like Ezra, devoted themselves to the study and teaching of the Word of God.5

(Ezra 7:7–9 gives a summary of the journey to Jerusalem, the details of which we will study later.)

He directed a pagan ruler (7:11–28) Just as God had worked in the heart and mind of Cyrus (1:1–4) and Darius (6:1–12), so He moved upon Artaxerxes I to permit Ezra and his people to return to their land. After hearing Ezra's requests, Artaxerxes took several steps to assist the Jews in this important undertaking.

Authorization (7:11–12, 25–26). First, Artaxerxes appointed Ezra as the leader of the group and also as the king's agent in Judah, even to the extent of giving him the right to inflict capital punishment on offenders (v. 26). From the way the king described Ezra in his official letter, it's clear that he was impressed with this Jewish priest-scribe and the law which was the center of his life and ministry. The references to the law of God being in Ezra's hand (vv. 14, 25) may refer to actual scrolls that Ezra brought with him for his audience with the king, or perhaps it simply means "which you possess" (see v. 25 niv).

When it comes to our relationship to the Word of God, Ezra is a good example for us to follow. He was a man with a prepared heart, devoted to the study of the Scriptures. "For Ezra had set his heart to study the law of the Lord" (v. 10 nasb). He would have agreed with the psalmist who wrote, "Oh, how I love Your law! It is my meditation all the day" (Ps. 119:97 nkjv). Even the king recognized and affirmed Ezra's great knowledge of the Scriptures (Ezra 7:11–14).

But Ezra did more than study the Word of God; he also practiced it in his daily life. It's in the obeying of the Word that we experience the blessing, not in the reading or the hearing of it (James 1:22–25). "This one is blessed in what he does" (v. 25 nkjv, italics added), not in what he thinks he knows. If our knowledge of the truth doesn't result in obedience, then we end up with a big head instead of a burning heart (1 Cor. 8:1; Luke 24:32), and truth becomes a toy to play with, not a tool to build with. Instead of building our Christian character, we only deceive ourselves and try to deceive others (1 John 1:5–10).

Liberation (vv. 13–14). In his official letter, Artaxerxes gave the Jews the privilege to leave Babylon and go to Jerusalem with Ezra and join the remnant in rebuilding the city walls (4:12). Refer back to Ezra 4:7–23 for the account of the trials the Jews had in spite of the king's encouragement, and keep in mind that it was the rebuilding of the city, not the temple, that was involved, along with the spiritual restoration of the people. (See the suggested outline of the book of Ezra.)

Ezra not only studied and obeyed the Word of God, but he also taught it to others. The priests and Levites were commanded by God to be teachers in Israel (Lev. 10:8–11; Deut. 33:10; Mal. 2:7), because that was the only way the people could learn God's truth. The common people couldn't afford to own scrolls of the law, so it was up to the priests and Levites to read and explain the Scriptures to the people. "So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading" (Neh. 8:8).

In 537, the first wave of Jewish refugees, about 50,000 of them, returned to Jerusalem under Zerubbabel's leadership to rebuild the temple. Now, in 458, Ezra was authorized to lead the second group, 1,500 men plus women and children, to help restore the walls and gates and to bring spiritual renewal to the people.

In 444, Nehemiah would arrive and finish the job of building the walls and hanging the gates.

Ezra 7—8 relocate without paying a great price. Even our Lord had a problem enlisting disciples who were too settled in their successful lifestyles (Luke 9:57–62), and that explains why there's still a shortage of laborers (10:2).

Compensation (7:15–26). The Lord had told the struggling people in Jerusalem, "The silver is Mine, and the gold is Mine" (Hag. 2:8 nkjv), and now He proved it by opening the royal treasury and providing money to buy sacrifices to be offered at the temple in Jerusalem. The king commanded his officers beyond the river to give the Jews money out of the local royal treasury and defined the limits (Ezra 7:22). A hundred talents of silver would be nearly four tons of silver!

Recruiting (Ezra 8:1–20). Wisely, Ezra gathered eighteen men who were the heads of Jewish families, knowing that they could influence their relatives, and the result was a total of 1,515 men, plus women and children (v. 21), who agreed to go with Ezra to Jerusalem. It wasn't as large a company as the first contingent that had gone with Zerubbabel and Joshua nearly eighty years before, but that didn't discourage them. If you compare the names in this list with those in Ezra 2:3–15, you'll see that many of Ezra's companions were related to those first settlers. The pioneer spirit seems to run in families.

Then Artaxerxes gave Ezra the sacred articles from the original temple that hadn't been carried back by Zerubbabel (v. 19). Finally, he allowed Ezra to receive gifts from the Jews who remained in Babylon and from anybody else in the realm who wanted to contribute (see 1:4). Not every Jew wanted to go back, and not all were able, but all could contribute something to the work.

The group left Babylon on the first day of the fifth month (7:9) and after about a week of travel stopped at the River Ahava (probably a canal) for three days before proceeding (8:15, 31). During that time, Ezra took inventory of the people and discovered that there were no Levites going with them,7 so he sent a special committee of eleven leading men to recruit some Levites for the journey. The committee returned with only 38 Levites, but 220 temple servants came along with them. It's too bad the numbers weren't reversed, but even then, the laborers were few.

Like Darius before him (6:10), Artaxerxes was anxious that the God of Israel bless him and his sons and give success to his kingdom (7:23), so his generosity had somewhat of a selfish motive behind it. But it's doubtful if any person, king or commoner, ever does anything from an absolutely pure motive. It was remarkable that a pagan ruler would be this generous toward a captive people from whom he could hope to gain nothing. After all, if the God of Israel hadn't been able to protect the Jews from Babylonian captivity, what could He do to help the Persians?

Trusting (vv. 21–23). Ezra's whole approach to this trip was a spiritual one, for if the good hand of God wasn't with them, everything would fail. But to receive the blessing and help of God, they had to humble themselves and seek His face, so Ezra called for three days of fasting and prayer, asking God to protect them on their long journey.

What Artaxerxes did for the Jews was clearly because of the good hand of God that was at work on behalf of God's chosen people. Finally, Artaxerxes exempted the priests, Levites, and temple servants from paying taxes or being conscripted for special duty to the empire (v. 24). Even if he had selfish motives, Artaxerxes was concerned that the temple ministry be strong and steady. To make certain that everything went smoothly as the Jews rebuilt the city, the king gave Ezra extensive authority to enforce the law (v. 26).

Ezra could have asked for an armed escort, but he felt that a request for protection would dishonor the Lord in the eyes of the pagan king. He had already told Artaxerxes that God's good hand was upon him and the Jews, so how could he then ask for human help? Ezra was relying on God's covenant with Abraham (Gen. 12:1–3), that those who bless the Jews are blessed by God, and there's a fine line between faith and presumption. Fourteen years later, Nehemiah didn't hesitate to request an armed escort from the king (Neh. 2:9), and Paul was glad for the Roman soldiers who protected him during his journey from Jerusalem to Caesarea (Acts 23). Were they less devoted than Ezra? Of course not! Undoubtedly the Lord gave Ezra special faith for this journey because He knew that Ezra's desire was only to glorify God. When you consider the factors involved in this expedition, you can see what great faith Ezra possessed. Here were several thousand Jews, inexperienced in travel and warfare, carrying a fortune in gold and silver, led by a scholar, not a soldier, and planning to travel through dangerous territory that was infested with brigands, and yet their leader didn't want an army to protect them! If anybody deserves the "Great Faith Award," it's Ezra!

Celebration (vv. 27–28). This is the first occurrence of first-person narrative in the book; it continues through 9:15. He praises the Lord for moving the king to cooperate with his plans, and he sees this event as proof of God's mercy or covenant love. Ezra took no credit for this accomplishment; it was all the result of the "good hand of God" upon him. Without wasting any time, he assembled the chief men of the tribes and gathered the people who felt moved to travel to Jerusalem.

He gathered a willing remnant (8:1–30) Many of the Jews were comfortable in Mesopotamia and quite satisfied to live and die there. During the captivity, they had followed Jeremiah's counsel to be good citizens and settle down to normal lives (Jer. 29:1–7). Over the decades, the old generation had died and a new generation had arisen that had never seen Jerusalem or the temple and probably had little interest in the welfare of their fellow Jews sacrificially laboring there. No doubt some of the Jewish men were in government employ or in business and were unable to

Committing (Ezra 8:24–30). To twelve leading

Ezra 8

Reckoning (Ezra 8:33–34). The priests took the treasure to the temple where it was weighed and inventoried, and all the facts were written down so an official report could be sent to the king. "Let all things be done decently and in order" (1 Cor. 14:40). God's servants must be faithful in every area of ministry, but especially in the matter of money. When you read 2 Corinthians 8—9, you see how scrupulous Paul and his associates were in handling the "relief offering" that the Gentile churches were sending to Jerusalem. "For we are taking pains to do what is right, not only in the eyes of the Lord but also in the eyes of men" (2 Cor. 8:21).

priests, Ezra committed the responsibility for the treasure: twenty-five tons of silver, nearly eight tons of silver and gold vessels, plus various other vessels and the offering given by the people. The twelve men represented the twelve tribes of Israel and had an obligation to them, but even more, it was the Lord's treasure and these priests would one day give an accounting to Him.

In one sense, this event is a parable of the Christian life. God's people are on a difficult and dangerous journey to the heavenly Jerusalem (Heb. 12:22), and the Lord has committed certain of His treasures to us. Our task is to protect what He's given us and be ready to give a good account of our stewardship when we get to the end of the journey. The only difference is that, in our journey, God expects us to invest and increase the treasure and not just guard it. (See Matt. 25:14–30; 1 Tim. 1:11, 18–19; 6:20; 2 Tim. 1:13–14; 2:2.)

Worshipping (Ezra 8:35). The Jewish residents and the new arrivals gathered at the altar to worship God and declare their unity as His people. The twelve burnt offerings and twelve sin offerings were for the twelve tribes of Israel represented by the Jewish remnant in Jerusalem. Unlike the initial worship over seventy-five years before, when the altar was first set up, there's no record of anybody lamenting for "the good old days" (3:11–13).

He gave them a safe journey (8:31–36) As these Jewish èmigrès trudged through the wilderness, I wonder if they sang Psalm 121 to each other?

The new arrivals were worshipping in their land, at their temple altar, for the first time in their lives! How Ezra's heart must have been stirred as he stood at the altar and participated in the worship service! "I was glad when they said to me, 'Let us go into the house of the Lord.' Our feet have been standing within your gates, O Jerusalem!" (Ps. 122:1–2 nkjv)

I will lift up my eyes to the hills— From whence comes my help? My help comes from the Lord, who made heaven and earth. He will not allow your foot to be moved; He who keeps you will not slumber. Behold, He who keeps Israel shall neither slumber nor sleep.

Clearance (Ezra 8:36). Having taken care of the spiritual matters that related to the nation and the temple, Ezra then presented himself and his credentials to the local Persian officials. "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's" (Luke 20:25). He gave them the king's letter, and the officers were quick to obey the king's orders and assist the Jews in their projects. Ezra left Babylon with God's law in his heart and the king's letter in his hand and the good hand of God upon him. No wonder his mission was a success.

Ps. 121:1–4 nkjv

Arriving (Ezra 8:31). They left Babylon on the first day of the first month (7:9), tarried three days at the Ahava canal (8:15), and then left that encampment on the twelfth day of the first month (8:31), arriving at Jerusalem on the first day of the fifth month (7:9). They covered at least 900 miles in four months' time, and the good hand of God protected them and their possessions all the way.

Notes 1 Of course, God is spirit and doesn't possess literal hands such as we do. The phrase is what theologians call "anthropomorphic," that is, attributing to God something that is true of humans ("anthrop" = human; "morphos" = form). God doesn't have eyes, but He "sees" what's going on in the world; He doesn't have ears, but He "hears" our cries. Because He's a Person, God has the ability to act and respond, and the Bible uses human terminology to explain this. When Isaiah wanted to show the greatness of God, he said that God measured the waters "in the hollow of His hand" (Isa. 40:12); and the psalmist reminds us that all God has to do to feed His creatures is open His hand (Ps. 104:28). "You open Your hand and satisfy the desire of every living thing" (Ps. 145:16 nkjv). 2 He was called "Artaxerxes Longimanus," which is Latin for "Artaxerxes the long-handed." (The Greek equivalent is "Macrochier.") He may have been called "the long-handed" because his great authority reached out so far, or because he was generous to his subjects. But it was God's hand that moved the

Our God is the Alpha and the Omega; what He starts, He finishes (Rev. 1:8, 11; 21:6; 22:13; Isa. 41:4; 44:6). If God is at the beginning of the journey and we trust Him, He'll remain with us throughout the journey and take us to our destination. Each step of the way, God will see to it that we fulfill His loving purposes, and He will never forsake us (Isa. 43:1–2; Heb. 13:5–6). Resting (Ezra 8:32). When my wife and I arrive home from an extended ministry trip, we find that it takes a couple of days to get rested and ready for the next assignment. Perhaps Ezra and his company arrived just before the Sabbath and wisely decided to prolong their rest. Sometimes the most spiritual thing we can do is to do nothing. Jesus told His busy disciples, "Come aside by yourselves to a deserted place and rest a while" (Mark 6:31 nkjv). As Vance Havner used to say, "If you don't come apart, you will come apart— you'll go to pieces."

Ezra 9

Jewish wives in order to marry heathen women (Mal. 2:10–16). It was perfectly in order for these concerned Jews to report to Ezra what was going on, for he was one of their key spiritual leaders and carried great authority from the king (Ezra 7:25–26). It's likely that these concerned citizens had opposed the mixed marriages but were ignored, so they appealed to their leading priest and scribe for his help. The household of Chloe had informed Paul about some of the flagrant sins in the church at Corinth (1 Cor. 1:11), and he didn't rebuke them for it because there's a difference between "religious gossip" and honest concern. Covering sin never brings blessing to a nation or an individual (Prov. 28:13; see Deut. 17:1–7).

king's hand to sign the edict that enabled Ezra to take a remnant of Jews to their land to serve the Lord. 3 Nixon, Richard. Leaders (New York: Warner Books, 1982), 1. 4 Hilkiah was high priest during the reign of godly King Josiah and found the book of the law while the temple was being repaired (2 Kings 22). Zadok was faithful to King David during David's most trying times, especially when Absalom and Adonijah tried to capture the crown (2 Sam. 15 and 17; 1 Kings 1—2). Phinehas was the courageous priest in Moses' day who was honored for opposing Israel's compromise with the Midianites (Num. 25; Ps. 106:30). 5 Many students believe that Ezra was one of the founders of the synagogue, which in Babylon took the place of the temple as a place for assembly, worship, and teaching. 6 Moses wrote what God told him (Ex. 24:4, 12; Deut. 28:58; 29:21; 30:10; 31:9, 19, 24) and also kept a record of Israel's journeys (Num. 33:2). He left Joshua "the book of the law" (Josh. 1:8) to which Joshua added his record (23:6). Samuel wrote in the book (1 Sam. 10:25) and others added to it (1 Chron. 29:29). The book of the law apparently was "lost" in the temple, of all places, and recovered during Josiah's day (2 Chron. 34—35). The Jewish scribes were very careful to copy the Scriptures accurately and preserve them from textual corruption. Thanks to their faithfulness and the providence of God, we have the Scriptures today. 7 Zerubbabel didn't have an abundance of Levites in his company, only 733 out of almost 50,000 men, less than 2 percent. One would think that God's special servants would be anxious to go back to their land and serve, but they decided to stay.

Disobedience (Ezra 9:1). The actions of these Jewish men were in violation of the law of God (Ex. 34:15–16; Deut. 7:1–6). As the book of Ruth testifies, it was legal for a Jewish man to marry a foreign woman if she fully renounced her old life and accepted her husband's faith, but this law didn't apply to the women native to the land of Canaan. According to Deuteronomy 20:1–15 and 21:10–14, a Jewish soldier could marry a female prisoner of war from a distant city, but he was forbidden to marry a Canaanite woman. But, when people decide to deliberately disobey the Word of God, they can usually find excuses to defend their actions. "There's a shortage of unmarried Jewish women," they might argue, "and we need to keep our families' names alive and help to increase the population." In other words, the end justifies the means. Blame the single Jewish women who wouldn't leave Babylon!

B.Confession of sin—9

CHAPTER FOUR Ezra 9—10 THE GRACE OF GOD E

Did anyone offer to return to Babylon to find eligible wives for these single men?

Defilement (Ezra 9:2). God gave that marriage law to Israel in order to protect the nation from defilement. Because of these mixed marriages, the "holy seed" ("race," niv) was being defiled by foreign women from the very nations God had commanded Israel to destroy (Deut. 7:1–6). The Jews weren't called a "holy nation" (Ex. 19:5–6) because they were better than anybody else, but because God had chosen them in His love and set them apart to do His will (Deut. 7:7–11). It's through Israel that "all families of the earth [shall be] blessed" (Gen. 12:3; 28:14), for the Jews gave the world three wonderful gifts: the knowledge of the true and living God, the written Word of God, and the Savior, Jesus Christ.

zra must have experienced great joy and satisfaction when he found himself in the Holy City, worshipping at the restored temple and ministering to the spiritual needs of the people. He certainly would have had an easier life had he remained "Scholar in Residence" for the exiles in Babylon, but "an easier life" wasn't on Ezra's agenda. God had called him to serve the Jewish remnant and teach them the law of God, and he was obedient to God's call.

But four months after his arrival (7:9; 10:9), he learned that all wasn't well in Jerusalem because over 100 civil and religious leaders of the nation were guilty of deliberately disobeying the law that Ezra had come to teach. How Ezra faced this difficult problem and solved it is an example for any Christian today who takes seriously God's repeated command, "You shall be holy; for I am holy" (Lev. 11:44 nkjv).1

If it was wicked for single Jewish men to marry foreign women, how much greater was the guilt of married men who divorced their Jewish wives in order to marry pagan women! The prophet Malachi denounced the Jewish men who did this (Mal. 2:13–16) and reminded them that Jehovah was seeking "a godly seed" (Ezra 9:15 kjv; "offspring" niv, nkjv). This could refer to the promised Messiah as well as the future generations of Jews (Isa. 6:12–13). How could the Jews keep their nation "holy" if the men married

Contamination: A sinful people (9:1–2) A group of laypeople informed Ezra that some of the leaders of the tribes, as well as some priests and Levites, had taken foreign wives for themselves and for their sons, and some of these men had even divorced their

Ezra 9 granted and didn't worry if they disregarded it. Too many Christians today are willing to read the Bible, study it, outline it, and even defend it, but they don't fear God and seek to obey what the Bible says. "But on this one will I look: on him who is poor and of a contrite spirit, and who trembles at My word" (Isa. 66:2 nkjv). Until God's people show respect for God and His Word, the Spirit of God can't work in mighty power as He longs to do.

out of the will of God? If the leaders of Israel continued to set such a bad example in defiling themselves, they would also defile the nation, and it wouldn't take long for Israel to lose their separated position in the world. Like Solomon (1 Kings 11), the men would start adopting the false gods and evil practices of their heathen wives; and before long, the true faith would be destroyed (Ex. 34:10–16). How then could God bring the Savior into the world?2

At three o'clock in the afternoon, when the priests offered the daily evening sacrifice (Num. 28:1–4) and the people were assembling for prayer (Acts 3:1; Ps. 55:17; Dan. 6:10), Ezra began to call out to God and intercede for his people. As he wept (Ezra 10:1) and prayed, perhaps he was thinking of God's promise in 2 Chronicles 7:14, "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 I will hear from heaven, and will forgive their sin and heal their land" (nkjv).

Concern: a privileged people (9:3–15)3 How privileged the remnant was to have a spiritual leader like Ezra! He had been given special authority by the king (7:25–26), so you can see how serious it was for him to know what these men had done. Depending on the offense, Ezra could banish people from the community, confiscate their wealth, or even order their execution! But Ezra was first of all a man of God who sought God's best for his people, and he identified with them and made their burdens his burdens. He was supremely a man of prayer.

"We have sinned" (Ezra 9:5–7). Like both Nehemiah (Neh. 1:4–10) and Daniel (Dan. 9), Ezra identified himself with the people and their sins and spoke to God about "our iniquities" and not "their iniquities." Israel was one covenant nation before God, and the sins of one person affected all the people. For example, when Achan disobeyed God at Jericho, God said to Joshua, "Israel has sinned" (Josh. 7:11 nkjv, italics mine). The same principle applies to the local church (1 Cor. 5:6–8). Unless sin is dealt with, the whole assembly becomes defiled.

He didn't preach a sermon, although they needed to be reminded of what the law said, nor did he immediately seek out the sinners and call them to confession and repentance, as important as that was. The first thing he did was to go to the temple, sit on the ground and express his grief before the people and before the Lord. As though he were mourning the dead, he tore his tunic and his cloak (9:5; see Gen. 37:29, 34; Josh. 7:6), and in further expression of sorrow, he plucked out hair from his head and his beard.4 The people saw this and it reached their hearts.

Like the publican in our Lord's parable (Luke 18:9–14), Ezra was too ashamed to look up to heaven as he prayed. The inability to blush because of sin is a mark of hypocrisy and superficial spiritual experience (Jer. 6:13–15). "Are they ashamed of their loathsome conduct? No, they have no shame at all; they do not even know how to blush" (Jer. 8:12 niv). Words and actions that would have made earlier generations blush in shame are today part of the normal "entertainment" diet of the average TV viewer. When a nation turns sin into entertainment and laughs at what ought to make us weep, we are in desperate need of revival.

Ezra was "appalled" (Ezra 9:3 niv). The Hebrew word means "to be shocked, horrified, astonished, desolate." How could these men who were sons of the covenant commit such heinous sins? They had been so wonderfully helped by God in being freed from bondage and allowed to return to their land, and now they had rebelled against the Lord who had blessed them so much! And some of the offenders were priests and Levites who certainly knew the law!

One of the maladies of society today is that people are no longer shocked by sin and willing to do something about it. Political leaders can flagrantly break the law and not only get away with it but be admired by the public and be elected to office again. Polls indicate that many Americans don't consider "character" to be an important factor when it comes to choosing leaders. In spite of all the noise about "religious revival" and "mega-churches," God's people don't seem to be functioning well as salt and light in society. The salt has lost its flavor and no longer stings and prevents corruption, and the light is hidden under a bushel (Matt. 5:13–16).

Why was Ezra so ashamed? Because his people hadn't learned their lesson from all the trials that the nation had experienced (Ezra 9:7). The new generation had grown up in Babylon and become so accustomed to the evil around them that they had no true fear of God. They should have been like Paul in Athens, who grieved over the wickedness that he saw (Acts 17:16), but instead, they first accepted Babylon's sinful way of life, then approved of it, and then enjoyed it. This compromising attitude went with them to Jerusalem and eventually revealed itself in their disobedience.

During the time that Ezra sat fasting5 and mourning, a crowd gathered around him made up of people who "trembled at the words of the God of Israel" (Ezra 9:4; see 10:9). The Jews had trembled greatly at Sinai when God spoke the Word (Ex. 19:16; Heb. 12:21), but later generations simply took God's Word for

When you read the messages of the prophet Malachi, you see how backslidden the priests were as they "served God" in the restored temple, and worldly spiritual leaders will produce worldly worshippers. While the older generation of Jews may have learned

Ezra 9—10

(Gen. 15:16). Wiping out the Canaanite civilization was like a surgeon removing a cancerous tumor or an engineer stopping a flood of poisonous sewage. Note the words that Ezra used in his prayer: unclean, filthiness, uncleanness, abominations.

obedience through the chastening God sent them, the younger generation didn't learn the lessons their elders tried to teach them. The spiritual history of Israel, summarized in Ezra 9:7, is living proof that privileges bring responsibilities, and that much is required from those to whom much is given (Luke 12:48).

God's law made it clear that Israel was to have no association with these nations, and now over 100 Jewish men had taken the first step by marrying into their families (Ezra 9:12). This could, of course, lead to peaceful relations and perhaps even wealth, but what about the future? What would happen to the children of these mixed marriages when it came time to obey God and become a part of the covenant? These men were sacrificing the future and paying a great price to do it. It wasn't worth it. No wonder Ezra was speechless and asked, "What shall we say after this?"

"We are unworthy of your blessings" (Ezra 9:8–9). Ezra used five different images to picture what God's grace had done for the people who had returned to the land. In His grace, God had preserved a remnant, like a piece of cloth torn from a robe and kept safe (see 1 Kings 11:26–40). Throughout Jewish history, even when the nation turned from God, He always preserved a remnant that remained faithful to Him (1 Kings 19:18; Isa. 1:9; Mal. 3:16–17; Luke 2:38), and from that remnant, He made a new beginning.

"We are guilty" (vv. 13–15). Guilt always shuts a person's mouth before God (Rom. 3:19). Sinners can give Him no logical reason for their sins and no acceptable excuses. Ezra not only confessed their sins but admitted that God had treated them far better than they deserved. He knew that God could easily destroy the remnant and start again with another people (Ex. 32:10; Num. 14:11–12), but, like Moses, he asked God to be gracious and forgiving.

Ezra then spoke about the "nail in his holy place." The image here is that of a nail pounded into the sanctuary wall or a tent peg driven into the ground, and it depicts security and stability, the foothold the Jews now had in their land. God had brought the remnant back to their land and given them favor with the king and the local officials, and had they trusted Him and obeyed His Word, He would have blessed them abundantly. But they chose to go their own way; so He had to chasten them with poor crops, bad weather, and serious economic problems (Hag. 1).

Nobody could stand in His presence; nobody could speak in His presence. They were a guilty people, some of them because they deliberately broke God's law, and others because they allowed the offenders to get away with their sins. But God is righteous, and a righteous God must punish sin.

Third, God gave light to their eyes, by taking them out of Babylonian captivity and returning them to their own land. To have your "eyes lightened" speaks of new life, new joy, and the dawning of a new day (Ps. 13:3; 34:5). It's similar to the next image, "to give us a little reviving in our bondage." The presence of the remnant in the land was like a resurrection from the dead! Their departure from Babylon was like the resurrection of a corpse from the grave.

Before we try to untangle the problems of life, we must take time to seek God's face in prayer. This is not a long prayer. It can be read aloud very deliberately in only a few minutes, but it has tremendous depth. Charles Spurgeon used to say that it was the strength of our prayers, not the length of our prayers, that was important, and he was right. When you pray from a burdened heart, with a mind that's saturated with God's Word, then God will hear and answer.

Ezra's final image is that of "a wall in Judah and in Jerusalem" (Ezra 9:10), and it speaks of the protection God had given His people. He had worked in the hearts of kings—Cyrus, Darius, Xerxes, and Artaxerxes I—to gain them release from bondage and security in their own land. These were proud powerful rulers, but the Lord in His sovereignty used them to fulfill His purposes.

Cooperation: a willing people (10:1–8) Never underestimate the power of the prayers of one dedicated believer (James 5:16–18), for the intercession of only one concerned person can make a difference in what God will do to and for His people. As Ezra prayed and wept at the altar before the house of God, "a very great congregation of men and women and children" came together, and they fell under conviction of sin.

No wonder Ezra was ashamed. After all God had done for His people, they responded by disobeying His Word. "We are speechless" (Ezra 9:10–12). A knowledge of God's Word is indispensable for effective praying (John 15:7), and Ezra knew the Old Testament Scriptures thoroughly. In these verses, he refers to a number of passages from Moses and the prophets, including Leviticus 18:24–26; Deuteronomy 7:1–6 and 11:8–9; Isaiah 1:19; 2 Kings 23:8–16; Ezekiel 5:11 and 37:25. It's obvious that these Jewish men were sinning against a flood of light.

"They too wept bitterly" (Ezra 10:1 niv). This response wasn't something that Ezra worked up; it was something that he prayed down. The priests had offered a lamb on the altar, but Ezra gave the Lord an even greater sacrifice. "The sacrifices of God are a broken spirit, a broken and a contrite heart—these, O God, You will not despise" (Ps. 51:17 nkjv).

The religious practices of the Canaanites were unspeakably vile and the stench reached to heaven. God had patiently held back His wrath, but the time of their judgment came when Israel invaded the land

C.Cleansing of sin—10

As I watch the contemporary religious scene, I note that churches occasionally feature "Christian comedi-

Ezra 10 vened at the Water Gate where Ezra later expounded the law to the people, Neh. 8:1ff.)

ans" and "Christian clowns," but not much is said about people who know how to weep and pray. As much as anyone else, I appreciate a sense of humor and a good laugh, but there comes a time when God's people need to stop laughing and start weeping and confessing. "Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up" (James 4:9–10 nkjv). That's God's formula for revival.

It was December, the middle of the rainy season (October to mid-April), and the crowd trembled, not only because of the weather, but also because they were sure the heavy rain was a prelude to the judgment of God. Ezra made it clear that the mixed marriages would have to be dissolved, and he called upon the faithful Jews to separate themselves from those who had disobeyed God's law.

Once again, Ezra was given counsel by others, and he accepted it. (Blessed is the leader who has open ears to the ideas of others!) It was suggested that Ezra empower the committee of priests and Levites to work with the leaders of the tribes, as well as the elders and judges of the towns (who knew their people), and let them determine who was guilty. It was impractical to try to interrogate so many people in one place, especially when the weather was so inclement; and the work couldn't be done in a day. Except for four men who dissented (Ezra 10:15), the crowd agreed with this idea and promised to obey.

Shecaniah was the spokesman for the people, a man whose own relatives had sinned by marrying foreign women (Ezra 10:26). In my pastoral ministry, I've seen churches split and their witness almost destroyed because people have sided with their disobedient relatives in matters of discipline instead of with the Lord and His Word. Perhaps Shecaniah remembered what Moses wrote about the evils of being partial in judgment (Deut. 13:6–11; 17:1–13). Paul taught this same principle for the local church (1 Tim. 5:21).

To most of the people gathered around Ezra, the situation probably appeared hopeless, but not to Shecaniah, who said, "Yet now there is hope in Israel concerning this thing" (Ezra 10:2). He confessed that he and the rest of the nation were guilty, and then suggested a plan of action.

Ten days later (v. 16), on December 29, Ezra and the leaders sat down together and began to investigate the matter; three months later, on March 27, 457, their work was finished. It must have been a difficult job to do, but they persisted with the help of the Lord. They discovered over 100 offenders,6 including 27 priests, Levites, temple singers, and gatekeepers, people you would have expected to be models of obedience.

The plan was simple but demanding. First, the nation would corporately covenant to obey God's law. Then, Ezra and a group of men who "trembled at the Word" would decide how the matter would be settled, and the people promised to obey whatever was decreed. But everything had to be done according to the law of Moses.

When spiritual leaders begin to sin, it doesn't take long for other people to follow. While we don't want to minimize the enormity of the sin, it should be noted that the number of offenders was very low when compared to the size of the population. Eighty years before, nearly 50,000 Jews had returned with Zerubbabel and Joshua, and during the ensuing years, the people surely multiplied. The total number of offenders was probably less than 1 percent of the residents. However, it's better to deal with these matters when the numbers are low, because the longer you wait, the more the sin will spread. Even one offender is one too many (Eccl. 9:18).

Ezra accepted the plan. He immediately swore in the leading priests and Levites as the committee to investigate the matter and see to it that the law was obeyed. But instead of participating immediately in the investigation, he withdrew into one of the rooms of the temple to fast and pray for God's guidance. He left it to the special committee to make the decisions and tell the people what to do. Wise is the leader who involves other people in the process, especially when the issue is so sensitive.

The committee issued a proclamation to the people of Jerusalem and of the outlying villages to appear in Jerusalem within three days or be in danger of expulsion from the community. At that time, each marriage would be investigated and the committee would discover who had violated the Mosaic law.

The guilty priests promised to put away their heathen wives, and they offered sacrifices to seek God's forgiveness (Ezra 10:18–19). We assume that the other offenders listed followed their example. God in His grace accepted their repentance and confession and granted them forgiveness.

A humble praying leader, a willing people, and a faithful and courageous committee worked together to accomplish a difficult task. What an example for the church to follow today!

The book of Ezra opens in chapter 2 with a list of the names of the Jewish heroes who willingly returned to the land to serve the Lord. The book ends with a list of the sinners who disobeyed God but publicly made it right with the Lord and the people. But "making it right" didn't automatically heal every wound or remove every pain, because the women involved had to leave the community and go back to the heathen homes from which they had come, taking with them whatever children had been born to the union. It's easy to pull

Cleansing: an obedient people (10:9–44) On December 19, 458, the men of the two main tribes, Judah and Benjamin, plus exiles from the other tribes, gathered in the street before the temple to start the solemn investigation. (This meeting may have been con-

Ezra 10 the nails out of the board, but it's impossible to pull out the holes that they leave behind.

The old covenant distinction between Jews and Gentiles no longer applies, for God had made all nations of one blood and there is "no difference" (Acts 10; 17:26; Rom. 3:21–23). The Messiah has come, the work of salvation has been completed, and believing Jews and Gentiles may marry in the Lord and serve God. 3 Three great prayers of confession are found in the Old Testament: Ezra 9; Nehemiah 9; and Daniel 9. 4 When Nehemiah discovered sin, he plucked out the hair of the offenders! (Neh. 13:25). 5 The word "heaviness" (kjv; "self-abasement," niv) suggests that Ezra fasted during this trying time, not because he was trying to earn God's blessing, but because he was just too burdened to eat. 6 Depending on how you translate the text and determine the various relationships, there were either 110 or 111 offenders.

Over thirteen years later, the problem of mixed marriages appeared again while Nehemiah was governor of Jerusalem (Neh. 13:23–31). It's possible for leaders to enforce the law and reform a nation's conduct, but only God can change the human heart and produce the kind of character that wants to do what's right. That's the difference between "reformation" and "revival."

Notes 1 This injunction is also found in Leviticus 11:45; 19:2; 20:7, 26; 21:8; and 1 Peter 1:15–16. When God repeats a command eight times, His people had better pay attention! 2 Christians are exhorted to marry "in the Lord" (1 Cor. 7:39) and not join themselves with unbelievers (2 Cor. 6:14–18).

G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h

E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f

1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h

J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h

J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i

OUTLINE CONTENTS

I. CONCERN (1)

Nehemiah 1 752 Does Anybody Really Care?

A. Information—1:1–3 B. Intercession—1:4–9 C. Intention—1:10–11

Nehemiah 2 755 The Mountain Starts to Move

Nehemiah 3 758 Wall to Wall Workers

II. CONSTRUCTION (2—3)

A. Authority—2:1–10 B. Investigation—2:11–16 C. Challenge—2:17–20 D. Assignments—3:1–32

Nehemiah 4 762 Workers and Warriors

Nehemiah 5 765 Stop! Thief!

III. CONFLICT (4—6)

Nehemiah 6 768 We Have Heard the Enemy, and He Is a Liar

A. Ridicule—4:1–6 B. Plots—4:7–9 C. Discouragement—4:10 D. Fear—4:11–23 E. Selfishness—5:1–19 F. Compromise—6:1–4 G. Slander—6:5–9 H. Threats—6:10–16 I. Intrigue—6:17–19

Nehemiah 7 772 "V" Is for Vigilance

Nehemiah 8 775 The People and the Book

Nehemiah 9 778 Amazing Grace!

Nehemiah 10 782 After We Say "Amen"

IV. CONSECRATION (7—12)

A. The people—7:1—12:26

Nehemiah 11—12 785 The Shout Heard 'Round the World

1.Checking the genealogy—7 2.Teaching the Word—8 3.Confessing sin—9 4.Making a covenant—10:1—12:26 B. The walls—12:27–47

Nehemiah 13 788 Standing by Our Promises

Nehemiah the Leader 791 Looking for Leaders

V. CLEANSING—13

Nehemiah 1 doubt it was just another routine day when Nehemiah met his brother Hanani (see Neh. 7:2), who had just returned from a visit to Jerusalem, but it turned out to be a turning point in Nehemiah's life.

CHAPTER ONE Nehemiah 1 DOES ANYBODY REALLY CARE? T

I. Concern (1) A.Information—1:1–3

Like large doors, great life-changing events can swing on very small hinges. It was just another day when Moses went out to care for his sheep, but on that day he heard the Lord's call and became a prophet (Ex. 3). It was an ordinary day when David was called home from shepherding his flock, but on that day, he was anointed king (1 Sam. 16). It was an ordinary day when Peter, Andrew, James, and John were mending their nets after a night of failure, but that was the day Jesus called them to become fishers of men (Luke 5:1–11). You never know what God has in store, even in a commonplace conversation with a friend or relative, so keep your heart open to God's providential leading. I attended a birthday party one evening when I was nineteen years old, and a statement made to me there by a friend helped direct my life into the plans God had for me, and I will be forever grateful.

he worst sin toward our fellow creatures is not to hate them, but to be indifferent to them: that's the essence of inhumanity." George Bernard Shaw put those words into the mouth of the Rev. Anthony Anderson in the second act of his play The Devil's Disciple. The statement certainly summarizes what Jesus taught in the parable of the good samaritan (Luke 10:25–37), and it rebukes all those who fold their arms complacently, smile benignly, and say somewhat sarcastically, "Ask me if I care!"

Nehemiah was the kind of person who cared. He cared about the traditions of the past and the needs of the present. He cared about the hopes for the future. He cared about his heritage, his ancestral city, and the glory of his God. He revealed this caring attitude in four different ways.

Why would Nehemiah inquire about a struggling remnant of people who lived hundreds of miles away? After all, he was the king's cupbearer, and he was successfully secure in his own life. Certainly it wasn't his fault that his ancestors had sinned against the Lord and brought judgment to the city of Jerusalem and the kingdom of Judah. A century and a half before, the prophet Jeremiah had given this word from the Lord: "For who will have pity on you, O Jerusalem? Or who will bemoan you? Or who will turn aside to ask how you are doing?" (Jer. 15:5 nkjv) Nehemiah was the man God had chosen to do those very things!

He cared enough to ask (1:1–3) Nehemiah was a layman, cupbearer to the great "Artaxerxes Longimanus," who ruled Persia from 464 to 423 BC. He is identified as the son of Hachaliah to distinguish him from other Jews of the same name (Neh. 3:16; Ezra 2:2). Nehemiah means "The Lord has comforted."

A cupbearer was much more than our modern "butler" (see Gen. 40). It was a position of great responsibility and privilege. At each meal, he tested the king's wine to make sure it wasn't poisoned. A man who stood that close to the king in public had to be handsome, cultured, knowledgeable in court procedures, and able to converse with the king and advise him if asked (see 41:1–13). Because he had access to the king, the cupbearer was a man of great influence, which he could use for good or for evil.

Some people prefer not to know what's going on, because information might bring obligation. "What you don't know can't hurt you," says the old adage, but is it true? In a letter to a Mrs. Foote, Mark Twain wrote, "All you need in this life is ignorance and confidence; then success is sure." But what we don't know could hurt us a great deal! There are people in the cemetery who chose not to know the truth. The slogan for the 1987 AIDS publicity campaign was "Don't die of ignorance," and that slogan can be applied to many areas of life besides health.

That Nehemiah, a Jew, held such an important position in the palace speaks well of his character and ability (Dan. 1:1–4). For nearly a century, the Jewish remnant had been back in their own land, and Nehemiah could have joined them, but he chose to remain in the palace. It turned out that God had a work for him to do there that he could not have accomplished elsewhere. God put Nehemiah in Susa just as He had put Esther there a generation before, and just as He had put Joseph in Egypt and Daniel in Babylon. When God wants to accomplish a work, He always prepares His workers and puts them in the right places at the right time.

Nehemiah asked about Jerusalem and the Jews living there because he had a caring heart. When we truly care about people, we want the facts, no matter how painful they may be. "Practical politics consists in ignoring facts," American historian Henry Adams said, but Aldous Huxley said, "Facts do not cease to exist because they are ignored." Closing our eyes and ears to the truth could be the first step toward tragedy for ourselves as well as for others.

What did Nehemiah learn about Jerusalem and the Jews? Three words summarize the bad news: remnant, ruin, and reproach. Instead of a land inhabited by a great nation, only a remnant of people lived there, and they were in great affliction and struggling to survive.

The Hebrew month of Chislev runs from midNovember to mid-December on our calendar, and the twentieth year of Artaxerxes was the year 444 BC. Shushan (or Susa) was the capital city of the Persian Empire and the site of the king's winter palace. No

Nehemiah 1

He cared enough to pray (1:5–10) This prayer is the first of twelve instances of prayer recorded in this book. (See 2:4; 4:4, 9; 5:19; 6:9, 14; 9:5ff; 13:14, 22, 29, 31.) The book of Nehemiah opens and closes with prayer. It is obvious that Nehemiah was a man of faith who depended wholly on the Lord to help him accomplish the work He had called him to do. The Scottish novelist George MacDonald said, "In whatever man does without God, he must fail miserably, or succeed more miserably." Nehemiah succeeded because he depended on God. Speaking about the church's ministry today, the late Alan Redpath said, "There is too much working before men and too little waiting before God."

B.Intercession—1:4–9 C.Intention—1:10–11 Instead of a magnificent city, Jerusalem was in shambles, and where there had once been great glory, there was now nothing but great reproach.

Of course, Nehemiah had known all his life that the city of his fathers was in ruins, because the Babylonians had destroyed Jerusalem's walls, gates, and temple in 586 BC (2 Kings 25:1–21). Fifty years later, a group of 50,000 Jews had returned to Jerusalem to rebuild the temple and the city. Since the Gentiles had hindered their work, however, the temple was not completed for twenty years (Ezra 1—6), and the gates and walls never were repaired. Perhaps Nehemiah had hoped that the work on the walls had begun again and that the city was now restored. Without walls and gates, the city was open to ridicule and attack. See Psalms 48, 79, 84, and 87 to see how much loyal Jews loved their city.

This prayer begins with ascription of praise to God (v. 5). "God of heaven" is the title Cyrus used for the Lord when he announced that the Jews could return to their land (2 Chron. 36:22–23; Ezra 1:1–2). The heathen gods were but idols on the earth, but the God of the Jews was Lord in heaven. Ezra often used this divine title (5:11–12; 6:9; 7:12, 21, 23), and it is found four times in Nehemiah (1:4–5; 2:4, 20) and three times in Daniel (2:18–19, 44). Nehemiah began his prayer as we should begin our prayers: "Our Father which art in heaven, hallowed be thy name" (Matt. 6:9). To what kind of a God do we pray when we lift our prayers to "the God of heaven"? We pray to a "great and awesome God" (Neh. 1:5 nkjv; and see 4:14, 8:6, and 9:32), who is worthy of our praise and worship. If you are experiencing great affliction (v. 3) and are about to undertake a great work (4:19; 6:3), then you need the great power (1:10), great goodness (9:25, 35), and great mercy (v. 31) of a great God. Is the God you worship big enough to handle the challenges that you face?

Are we like Nehemiah, anxious to know the truth even about the worst situations? Is our interest born of concern or idle curiosity? When we read missionary prayer letters, the news in religious periodicals, or even our church's ministry reports, do we want the facts, and do the facts burden us? Are we the kind of people who care enough to ask?

He cared enough to weep (1:4) What makes people laugh or weep is often an indication of character. People who laugh at others' mistakes or misfortunes, or who weep over trivial personal disappointments, are lacking either in culture or character, and possibly both. Sometimes weeping is a sign of weakness; but with Nehemiah, it was a sign of strength, as it was with Jeremiah (Jer. 9:1), Paul (Acts 20:19), and the Lord Jesus (Luke 19:41). In fact, Nehemiah was like the Lord Jesus in that he willingly shared the burden that was crushing others. "The reproaches of them that reproached thee are fallen upon Me" (Ps. 69:9; Rom. 15:3).

He is also a God who keeps His word (1:5). The Lord had made a covenant with His people Israel, promising to bless them richly if they obeyed His Word, but warning that He would chasten them if they disobeyed (Lev. 26; Deut. 27—30). The city of Jerusalem was in ruins, and the nation was feeble because the people had sinned against the Lord. (See Ezra's prayer of confession in Ezra 9 and the prayer of the nation in Neh. 9.)

When God puts a burden on your heart, don't try to escape it, for if you do, you may miss the blessing He has planned for you. The book of Nehemiah begins with "great affliction" (Neh. 1:3), but before it closes, there is great joy (8:12, 17). "Weeping may endure for a night, but joy cometh in the morning" (Ps. 30:5). Our tears water the "seeds of providence" that God has planted on our path; and without our tears, those seeds could never grow and produce fruit.

The greater part of Nehemiah's prayer was devoted to confession of sin (vv. 6–9). The God who promised blessing and chastening also promised forgiveness if His people would repent and turn back to Him (Deut. 30; 1 Kings 8:31–53). It was this promise that Nehemiah was claiming as he prayed for himself and the nation. God's eyes are upon His people and His ears are open to their prayers (1 Kings 8:29; 2 Chron. 7:14). The word remember is a key word in this book (Neh. 1:8; 4:14; 5:19; 6:14; 13:14, 22, 29, 31).

It was customary for the Jews to sit down when they mourned (Ezra 9:1–4; 2:13). Unconsciously, Nehemiah was imitating the grieving Jewish captives who had been exiled in Babylon years before (Ps. 137:1). Like Daniel, Nehemiah probably had a private room where he prayed to God with his face toward Jerusalem (Dan. 6:10; 1 Kings 8:28–30). Fasting was required of the Jews only once a year, on the annual day of Atonement (Lev. 16:29), but Nehemiah spent several days fasting, weeping, and praying. He knew that somebody had to do something to rescue Jerusalem, and he was willing to go.

Note that Nehemiah used the pronoun "we" and not "they," identifying himself with the sins of a generation he didn't even know. It would have been easy to look back and blame his ancestors for the reproach of Jerusalem, but Nehemiah looked within and blamed

Nehemiah 1

Unlike Elijah, who thought he was the only faithful Jew left (1 Kings 19:10), Nehemiah had confidence that God would raise up other people to help him in his work. He was sure that many other Jews were also praying and that they would rally to the cause once they heard that God was at work. Great leaders are not only believing people who obey the Lord and courageously move ahead, but they also challenge others to go with them. You can't be a true leader unless you have followers, and Nehemiah was able to enlist others to help him do the work.

himself! "We have sinned! We have dealt very corruptly!"

A few years ago, when the "media scandals" brought great reproach to the church, I wrote in my book The Integrity Crisis:

To begin with, the integrity crisis involves more than a few people who were accused of moral and financial improprieties. The integrity crisis involves the whole church. I am not saying that people didn't sin, nor am I preaching "collective guilt," whatever that is. I only want to emphasize that, in the body of Christ, we belong to one another, we affect one another, and we can't escape one another. The press did not create the crisis, the church did; and the church will have to solve it (Nashville: Oliver Nelson, 1988; 18).

Finally, Nehemiah was confident that God would work in the heart of Artaxerxes and secure for the project the official support that it needed (Neh. 1:10). Nehemiah couldn't simply quit his job and move to Jerusalem. He was an appointee of the king, and he needed the king's permission for everything he did. Furthermore, he needed the king's provision and protection so he could travel to Jerusalem and remain away from his post until the work was completed. Without official authority to govern, an official guard for the journey, and the right to use materials from the king's forest, the entire project was destined to fail. Eastern monarchs were absolute despots, and it was not easy to approach them or convince them. But "the king's heart is in the hand of the Lord; he directs it like a watercourse wherever he pleases" (Prov. 21:2 niv).

When one Jewish soldier, Achan, sinned at Jericho, God said that "the children of Israel committed a trespass" and that "Israel" sinned and transgressed the covenant (Josh. 7:1, 11). Since the sin of one man was the sin of the whole nation, it brought shame and defeat to the whole nation. Once that sin had been dealt with, God could again bless His people with victory.

Too often, we plan our projects and then ask God to bless them, but Nehemiah didn't make that mistake. He sat down and wept (Neh. 1:4), knelt down and prayed, and then stood up and worked because he knew he had the blessing of the Lord on what he was doing.

How do we know that God forgives our sins when we repent and confess to Him? He has so promised in His Word. Nehemiah's prayer is saturated with quotations from and allusions to the covenants of God found in Leviticus and Deuteronomy. He certainly knew the Old Testament law! In Nehemiah 1:8–9, he reminded God of His words found in Deuteronomy 28:63–67 and 30:1–10, just as we remind the Lord of His promise in 1 John 1:9. Nehemiah asked God to forgive His people, regather them to their land, and restore them to His favor and blessing.

He cared enough to volunteer (1:11) It has well been said that prayer is not getting man's will done in heaven but getting God's will done on earth. However, for God's will to be done on earth, He needs people to be available for Him to use. God does "exceedingly abundantly above all that we ask or think, according to the power that works in us" (Eph. 3:20 nkjv, italics mine). If God is going to answer prayer, He must start by working in the one doing the praying! He works in us and through us to help us see our prayers answered.

This humble prayer closed with an expression of confidence (Neh. 1:10–11). To begin with, he had confidence in the power of God. When the Bible speaks of the eyes, ears, and hands of the Lord, it is using only human language to describe divine activity. God is spirit, and therefore does not have a body such as humans have, but He is able to see His people's needs, hear their prayers, and work on their behalf with His mighty hand. Nehemiah knew that he was too weak to rebuild Jerusalem, but he had faith that God would work on his behalf.

While Nehemiah was praying, his burden for Jerusalem became greater and his vision of what needed to be done became clearer. Real prayer keeps your heart and your head in balance so your burden doesn't make you impatient to run ahead of the Lord and ruin everything. As we pray, God tells us what to do, when to do it, and how to do it, and all are important to the accomplishing of the will of God. Some Christian workers are like Lord Ronald in one of Stephen Leacock's short stories who "flung himself upon his horse and rode madly off in all directions."

He also had confidence in God's faithfulness. "Now these are thy servants and thy people" (v. 10). In bringing Babylon to destroy Jerusalem and take the people captive, God chastened the Jews sorely, but He did not forsake them! They were still His people and His servants. He had redeemed them from Egypt by His great power (Ex. 14:13–31) and had also set them free from bondage in Babylon. Would He not, in His faithfulness, help them rebuild the city?

Nehemiah planned to volunteer to go to Jerusalem to supervise the rebuilding of the walls. He didn't pray for God to send somebody else, nor did he argue that

Nehemiah 1—2 ise is that "all things are possible to him who believes" (Mark 9:23 nkjv). Jesus said living faith can move mountains (Matt. 17:20)!

he was ill-equipped for such a difficult task. He simply said, "Here am I—send me!" He knew that he would have to approach the king and request a leave of absence. Eastern kings' words meant life or death. What would happen to Nehemiah's plans if he approached Artaxerxes on the wrong day, when the king was ill or displeased with something or someone in the palace? No matter how you look at it, Nehemiah was facing a test of faith, but he knew that his God was a great God and would see him through.

This chapter describes three evidences of Nehemiah's faith. As we study these evidences of faith, we must examine our own hearts to see whether or not we are really walking and working by faith.

He had the faith to wait (2:1–3) Since the Jewish month of Nisan would be our midMarch to mid-April, it would indicate that four months have passed since Nehemiah received the bad news about the plight of Jerusalem. As every believer should, Nehemiah patiently waited on the Lord for directions, because it is "through faith and patience" that we inherit the promises (Heb. 6:12). "He that believeth shall not make haste" (Isa. 28:16). True faith in God brings a calmness to the heart that keeps us from rushing about and trying to do in our own strength what only God can do. We must know not only how to weep and pray, but also how to wait and pray.

The king's cupbearer would have to sacrifice the comfort and security of the palace for the rigors and dangers of life in a ruined city. Luxury would be replaced by ruins, and prestige by ridicule and slander. Instead of sharing the king's bounties, Nehemiah would personally pay for the upkeep of scores of people who would eat at his table. He would leave behind the ease of the palace and take up the toils of encouraging a beaten people and finishing an almost impossible task.

And with the help of God, he did it! In fifty-two days, the walls were rebuilt, the gates were restored, and the people were rejoicing! And it all started with a man who cared.

Three statements in Scripture have a calming effect on me whenever I get nervous and want to rush ahead of the Lord: "Stand still, and see the salvation of the Lord" (Ex. 14:13); "Sit still … until you know how the matter will turn out" (Ruth 3:18 nkjv); "Be still, and know that I am God" (Ps. 46:10). When you wait on the Lord in prayer, you are not wasting your time; you are investing it. God is preparing both you and your circumstances so that His purposes will be accomplished. However, when the right time arrives for us to act by faith, we dare not delay.

Abraham cared and rescued Lot from Sodom (Gen. 18—19). Moses cared and delivered the Israelites from Egypt. David cared and brought the nation and the kingdom back to the Lord. Esther cared and risked her life to save her nation from genocide. Paul cared and took the gospel throughout the Roman Empire. Jesus cared and died on the cross for a lost world.

God is still looking for people who care, people like Nehemiah, who cared enough to ask for the facts, weep over the needs, pray for God's help, and then volunteer to get the job done.

Eastern monarchs were sheltered from anything that might bring them unhappiness (Est. 4:1–2), but on that particular day, Nehemiah could not hide his sorrow. "By sorrow of the heart the spirit is broken" (Prov. 15:13), and Psalm 102 certainly describes Nehemiah's feelings about Jerusalem. Perhaps each morning, Nehemiah prayed, "Lord, if today is the day I speak to the king about our plans, then open the way for me."

"Here am I, Lord—send me!"

Note 1 Morrison, George. Morning Sermons (London: Hodder and Stoughton, 1935), 243.

CHAPTER TWO Nehemiah 2 THE MOUNTAIN STARTS TO MOVE U

The king noticed that his cupbearer was carrying a burden. Had Artaxerxes been in a bad mood, he might have banished Nehemiah or even ordered him killed, but instead, the king inquired why his servant was so sad. "The king's heart is in the hand of the Lord, as the rivers of water he turneth it whithersoever he will" (Prov. 21:1). World leaders are only God's servants, whether they know it or not. "O Lord God of our fathers, are you not the God who is in heaven? You rule over all the kingdoms of the nations. Power and might are in your hand, and no one can withstand you" (2 Chron. 20:6 niv).

II. Construction (2—3) A.Authority—2:1–10 nknown to him, Nehemiah was about to join the glorious ranks of the "champions of faith," and in the centuries to follow, his name would be included with heroes like Abraham, Joseph, Moses, Joshua, Esther, Deborah, and David. One person can make a big difference in this world, if that person knows God and really trusts in Him. Because faith makes a difference, we can make a difference in our world to the glory of God.

He had the faith to ask (2:4–8) The king asked him, "What is it you want?" What an opportunity for Nehemiah! All the power and wealth of the kingdom were wrapped up in that question!

"Faith is a living, daring confidence in God's grace," said Martin Luther. "It is so sure and certain that a man could stake his life on it a thousand times." The prom-

Nehemiah 2 approval of the king, nor could he work in Jerusalem without the authority of the king. Pressure from local officials had stopped the work once before (Ezra 4), and Nehemiah didn't want history to repeat itself. He asked Artaxerxes to appoint him governor of Judah and to give him the authority he needed to rebuild the city walls. He told the king when he expected to return, but we don't know what that date was. According to Nehemiah 5:14, Nehemiah spent twelve years as governor. He went back to Persia briefly to report to the king, but then returned to Jerusalem to correct the abuses that appeared during his absence (13:6–7).

As he was accustomed to do, Nehemiah sent one of his quick "telegraph prayers" to the Lord (4:4; 5:9; 6:9, 14; 13:14, 22, 29, 31). But keep in mind that these "emergency prayers" were backed up by four months of fasting and praying. If Nehemiah had not been diligent to pray in private, his "telegraph prayers" might have gone unanswered. "He had only an instant for that prayer," wrote George Morrison. "Silence would have been misinterpreted. Had he closed his eyes and lingered in devotion, the king immediately would have suspected treason.''1

It encourages my prayer life when I contrast the earthly throne of Artaxerxes with the throne of grace in heaven. Nehemiah had to wait for an invitation before he could share his burden with the king, but we can come to the throne of grace at any time with any need (Heb. 4:14–16). Artaxerxes saw the sorrow on Nehemiah's face, but our Lord sees our hearts and not only knows our sorrows but also feels them with us. People approaching the throne of Persia had to be very careful what they said, lest they anger the king, but God's people can tell Him whatever burdens them. (The word boldly in Heb. 4:16 means "freedom of speech.") You are never sure of the mood of a human leader, but you can always be sure of God's loving welcome.

But Nehemiah asked for even more. He needed letters of introduction that would guarantee safe travel and hospitality between Susa and Jerusalem. He also requested letters of authority that would provide the materials needed for the construction of buildings and walls. (Nehemiah had done his research well. He even knew the name of the keeper of the king's forest!) Artaxerxes gave him what he asked, but it was the good hand of God that made the king so cooperative (see 2:18; and Ezra 7:6, 9, 28). When Jesus sent His disciples out to minister, He first gave them the authority they needed to do the job, and He promised to meet their every need (Matt. 10:1–15). As we go forth to serve the Lord, we have behind us all authority in heaven and on earth (28:18), so we don't have to be afraid. The important thing is that we go where He sends us and that we do the work He has called us to do.

Jewish rabbis often answer a question with a question, and Nehemiah followed that example. Instead of telling the king what he planned to do, he aroused the king's sympathy and interest with a question regarding how he should feel about the sad plight of his ancestral city and the graves of his forefathers. It was good psychology, and God used Nehemiah's reply to get the king's sympathetic attention (Luke 21:14–15). A pagan monarch would probably not sorrow over the ruins of Jerusalem, but he would certainly show respect for the dead.

Nehemiah is a good example of how believers should relate to unsaved officials as they seek to do the work of God. Nehemiah respected the king and sought to work within the lines of authority that existed in the empire. He didn't say, "I have a commission from the Lord to go to Jerusalem, and I'm going whether you like it or not!" When it comes to matters of conscience, we must always obey God rather than men (Acts 5:29), but even then, we must show respect for authority (see Rom. 13 and 1 Peter 2:11–25). Daniel and his friends took the same approach as did Nehemiah, and God honored them as well (Dan. 1).

Nehemiah was a true patriot whose dreams for the future were motivated by the values of the past. He did not try to duplicate the past, for that was impossible; rather, he built on the past so that Israel would have a future. To Nehemiah, the past was a rudder to guide him and not an anchor to hold him back. When Samuel Johnson called patriotism "the last refuge of a scoundrel," he was referring to that temporary zeal that uses "love of country" as propaganda for selfish purposes. United States Ambassador to the United Nations Adlai Stevenson said that patriotism was not "a short and frenzied outburst of emotion, but the tranquil and steady dedication of a lifetime." That certainly describes Nehemiah's kind of patriotism.

The king's response is evidence of the sovereignty of God in the affairs of nations. We expect God to be able to work through a dedicated believer like Nehemiah, but we forget that God can also work through unbelievers to accomplish His will. He used Pharaoh to display His power in Egypt (Ex. 9:16; Rom. 9:17) and Cyrus to deliver His people from Babylon (Isa. 44:28; 45:1; Ezra 1:1–2). Caesar issued the decree that brought Mary and Joseph to Bethlehem (Luke 2:1–7), and two different Roman centurions—Claudius Lysias and Julius—saved Paul's life (Acts 21:26–40; 23:25–30; 27:1, 42–44). While it may be helpful to have believing officials like Joseph, Daniel, and Nehemiah, we must remember that God is not required to use only believers.

Not only had Nehemiah prayed for this opportunity, but he had also planned for it and had his answer ready. During those four months of waiting, he had thought the matter through and knew exactly how he would approach the project. His reply to the king can be summarized in two requests: "Send me" (Neh. 2:4–6) and "Give me" (vv. 7–10). Nehemiah could not leave his post without the

Moses and Nehemiah made similar decisions of faith and similar sacrifices (Heb. 11:24–26). As the

Nehemiah 2 to south to east, concentrating on the southern section of the city. It was just as his brother had reported: The walls were broken down and the gates were burned (Neh. 2:13; 1:3). Leaders must not live in a dream world. They must face facts honestly and accept the bad news as well as the good news. Nehemiah saw more at night than the residents saw in the daylight, for he saw the potential as well as the problems. That's what makes a leader!

representative of the deliverer of the Jews, would he be welcomed by the Gentile officials? Nehemiah performed no signs or wonders, nor did he deliver any prophecies, but he faithfully did his work and prepared a city for the coming Messiah (Dan. 9:24–27).

He had the faith to challenge others (2:9–20a)

Traveling (vv. 9–10). No description is given of the trip from Susa to Jerusalem, a journey of at least two months' time. As a testimony to the faithfulness of God, Ezra had refused military protection for his journey (Ezra 8:21–23), but since Nehemiah was a governor on official business, he had a military escort. Nehemiah had just as much faith as Ezra, but as the king's officer, he could not travel without his retinue. For one thing, he would not oppose the will of the king, and he could not force his faith upon others.

Challenging (vv. 17–20). Nehemiah's appeal was positive; he focused on the glory and greatness of the Lord. He had been in the city only a few days, but he spoke of "we" and "us" and not "you" and "them." As he did in his prayer (1:6–7), he identified with the people and their needs. The city was a reproach to the Lord (1:3; 4:4; 5:9), but the hand of the Lord was with them, and He would enable them to do the work. God had already proved His power by working in the heart of the king, and the king had promised to meet the needs. It was Nehemiah's personal burden for Jerusalem and his experience with the Lord that convinced the Jews that the time was right to build.

When the official caravan arrived, it was bound to attract attention, particularly among those who hated the Jews and wanted to keep them from fortifying their city. Three special enemies are named: Sanballat, from Beth Horan, about twelve miles from Jerusalem; Tobiah, an Ammonite; and Geshem, an Arabian (Neh. 2:19), also called "Gashmu" (6:6). Sanballat was Nehemiah's chief enemy, and the fact that he had some kind of official position in Samaria only made him that much more dangerous (4:1–3).

B.Investigation—2:11–16 C.Challenge—2:17–20

It is to the credit of the Jewish nobles that they accepted the challenge immediately and said, "Let us rise up and build!" They were not so accustomed to their situation that they took it for granted and decided that nothing could be changed. Nor did they remind Nehemiah that the Jews had once tried to repair the walls and were stopped (Ezra 4). "We tried that once and it didn't work. Why try again?"

Being an Ammonite, Tobiah was an avowed enemy of the Jews (Deut. 23:3–4). He was related by marriage to some of Nehemiah's co-laborers and had many friends among the Jews (Neh. 6:17–19). In fact, he was "near of kin" ("allied") to Eliashib the priest (13:4–7). If Sanballat was in charge of the army, then Tobiah was director of the intelligence division of their operation. It was he who gathered "inside information" from his Jewish friends and passed it along to Sanballat and Geshem. Nehemiah would soon discover that his biggest problem was not the enemy on the outside but the compromisers on the inside, a problem the church still faces today.

Christian leaders today face these same two obstacles as they seek to lead God's people into new conquests for the Lord. How often we hear, "We're content the way things are; don't rock the boat by trying to change things." Or, "We tried that before and it didn't work!"

It is worth noting that God sent the Jews a leader from the outside. Nehemiah came into the community with a new perspective on the problems and a new vision for the work. Too often in a local church, new members have a hard time "breaking into the system" because the veterans are afraid of new ideas that might lead to change. Since most of their leadership comes up through the ranks, parachurch ministries must also beware of the "closed corporation" attitude. New workers from outside the organization might open the windows and let in some fresh air.

Investigating (vv 11–16). After his long difficult journey, Nehemiah took time to rest, for leaders must take care of themselves if they are going to be able to serve the Lord (Mark 6:31). He also took time to get "the lay of the land" without arousing the concern of the enemy. A good leader doesn't rush into his work but patiently gathers the facts firsthand and then plans his strategy (Prov. 18:13). We must be "wise as serpents" because the enemy is always watching and waiting to attack.

The good hand of God was upon the leader, and the followers "strengthened their hands" for the work (Neh. 2:8, 18). It takes both the hands of leadership and the hands of partnership to accomplish the work of the Lord. Leaders can't do the job by themselves, and workers can't accomplish much without leadership. Vincent de Paul said, "If in order to succeed in an enterprise, I were obliged to choose between fifty deer commanded by a lion, and fifty lions commanded by a deer, I should consider myself more certain of success with the first group than with the second."

Leaders are often awake when others are asleep, and working when others are resting. Nehemiah didn't want the enemy to know what he was doing, so he investigated the ruins by night. By keeping his counsel to himself, Nehemiah prevented Tobiah's friends from getting information they could pass along to Sanballat. A wise leader knows when to plan, when to speak, and when to work.

Someone has defined leadership as "the art of getting

As he surveyed the situation, he moved from west

Nehemiah 2—3

The stage is now set and the drama is about to begin.

people to do what they ought to do because they want to do it." If that definition is true, then Nehemiah certainly was a leader! Most of the people united behind him and risked their lives to get the work done.

But before we join the workers on the wall, let's ask ourselves whether we are the kind of leaders and followers God wants us to be. Like Nehemiah, do we have a burden in our hearts for the work God has called us to do (2:12)? Are we willing to sacrifice to see His will accomplished? Are we patient in gathering facts and in planning our work? Do we enlist the help of others or try to do everything ourselves? Do we motivate people on the basis of the spiritual—what God is doing—or simply on the basis of the personal? Are they following us or the Lord as He leads us?

Nehemiah was not only able to challenge his own people, but he was also able to stand up against the enemy and deal effectively with their opposition. Just as soon as God's people step out by faith to do His will, the enemy shows up and tries to discourage them. Sanballat and Tobiah heard about the enterprise (v. 10) and enlisted Geshem to join them in opposing the Jews. In chapters 4—7, Nehemiah will describe the different weapons the enemy used and how the Lord enabled him to defeat them.

As followers, do we listen to what our leaders say as they share their burdens? Do we cling to the past or desire to see God do something new? Do we put our hands and necks to the work (v. 18; 3:5)? Are we cooperating in any way with the enemy and thus weakening the work? Have we found the job God wants us to complete?

They started off with ridicule, a device somebody has called "the weapon of those who have no other." They laughed at the Jews and belittled both their resources and their plans. They even suggested that the Jews were rebelling against the king. That weapon had worked once before (see Ezra 4).

Anyone can go through life as a destroyer; God has called His people to be builders. What an example Nehemiah is to us! Trace his "so" statements and see how God used him: "So I prayed" (2:4); "So I came to Jerusalem" (v. 11); "So they strengthened their hands for this good work" (v. 18); "So built we the wall" (4:6); "So we labored in the work" (v. 21); "So the wall was finished" (6:15).

Whether in the area of science, exploration, invention, business, government, or Christian ministry, just about everyone who has ever accomplished anything has faced ridicule. Our Lord was ridiculed during His life and mocked while He was hanging on the cross. He was "despised and rejected of men" (Isa. 53:3). On the Day of Pentecost, some of the Jews in the crowd said that the Christians were drunk (Acts 2:13). The Greek philosophers called Paul a "babbler" (17:18 niv), and Festus told Paul he was out of his mind (26:24).

Were it not for the dedication and determination that came from his faith in a great God, Nehemiah never would have accepted the challenge or finished the work. He had never seen the verse, but what Paul wrote in 1 Corinthians 15:58 was what kept him going: "Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord" (nkjv).

Nehemiah could have dealt with their ridicule in several ways. He might have ignored it, and sometimes that's the wisest thing to do (Prov. 26:4). But at the beginning of an enterprise, it's important that leaders encourage their people and let them know that God has everything in control. Had Nehemiah ignored these three men who were important in the community, he might have weakened his own position among the Jews. After all, he was the official governor, and he was doing official business.

D.Assignments—3:1–32

No matter how difficult the task, or how strong the opposition, Be Determined! As Dr. V. Raymond Edman used to say, "It is always too soon to quit."

Or, Nehemiah might have debated with the three enemy leaders and tried to convince them that their position was false. But that approach would only have given "official promotion" to the three men along with opportunity for them to say more. Why should Nehemiah give the enemy opportunity to make speeches against the God whom he served?

CHAPTER THREE Nehemiah 3 WALL TO WALL WORKERS N ehemiah faced a great challenge and had great faith in a great God, but he would have accomplished very little had there not been great dedication on the part of the people who helped him rebuild the wall. With the kind of humility that befits a godly leader, Nehemiah gave all the credit to the people when he wrote, "So built we the wall … for the people had a mind to work" (Neh. 4:6).

Of course, Nehemiah would not ask them to join the project and work with the Jews, although Sanballat and his friends would have welcomed the invitation (Neh. 6:1–4). In his reply, Nehemiah made three things dear: Rebuilding the wall was God's work; the Jews were God's servants; and Sanballat, Tobiah, and Geshem had no part in the matter. Sometimes leaders have to negotiate, but there are times when leaders must draw a line and defend it. Unfortunately, not everybody in Jerusalem agreed with their leader, for some of them cooperated with Sanballat, Tobiah, and Geshem and added to Nehemiah's burdens.

British humorist Jerome K. Jerome said, "I like work, it fascinates me. I can sit and look at it for hours." When it comes to the work of the Lord, there is no place for spectators or self-appointed advisors and

Nehemiah 3 into a nicely cushioned pew, and contribute to the charities, listen to the minister, and do their share to keep the church out of bankruptcy, is all they want. The idea of work for them—actual work in the church—never enters their minds."

critics, but there is always room for workers. As you study this chapter, you will discover principles that apply to all human labor, especially the work of building the church.

The purpose of the work Nehemiah was concerned about only one thing, the glory of God. "Let us build up the wall of Jerusalem, that we be no more a reproach" (2:17; and see 1:3; 4:4; 5:9). The Gentiles delighted in mocking their Jewish neighbors by pointing out the dilapidated condition of Jerusalem. After all, the Jews claimed that their capital city was "beautiful for situation, the joy of the whole earth" (Ps. 48:2). They said that God loved "the gates of Zion more than all the dwellings of Jacob" (87:2). If God loved Jerusalem so much, why were the walls in ruin and the gates burned? Why was the "Holy City" a reproach? Why didn't the Jews do something?

In 1 Corinthians 12 and 14, Paul compared individual Christians to members of the human body: Each member is important, and each has a special function to perform. I recall the relief that came to my own heart when I realized that God didn't expect me to do everything in the church, but rather to use the gifts He gave me in the tasks that He assigned. When I started doing that, I discovered I was helping others discover and develop their own gifts, and all of us accomplished more for the Lord.

The people finished this difficult task because they obeyed the same leader, kept their eyes on the same goal, and worked together for the glory of God. Neither the enemy outside the city nor the difficulties inside the city distracted them from their God-given task. Like Paul, they said, "This one thing I do" (Phil. 3:13). The word built is used six times in Nehemiah 3 and means "rebuilt." George Morrison reminds us "that for this restoration no new material was needed. In the debris of the ruined masonry lay all the material required . . . and it seems to me that is always so when the walls of Zion are rebuilt" (Morning Sermons, London: Hodder and Stoughton, 1931, 249). It is not by inventing clever new things that we take away the church's reproach, but by going back to the old truths that made the church great in ages past. They lie like stones in the dust, waiting for some burdened Nehemiah to recover them and use them.

For the most part, the world today ignores the church. If it does pay any attention to the church, it is usually to condemn or mock. "If you are the people of God," unbelievers ask, "why are there so many scandals in the church? If God is so powerful, why is the church so weak?" Whether Christians like it or not, we are living in a day of reproach when "the glory has departed" (1 Sam. 4:21).

The purpose of all ministry is the glory of God and not the aggrandizement of religious leaders or organizations (1 Cor. 10:31; 2 Cor. 4:5). The words of Jesus in His high priestly prayer ought to be the motivating force in all Christian ministry: "I have glorified Thee on the earth; I have finished the work which Thou gavest Me to do" (John 17:4). God has a special task for each of His children (Eph. 2:10), and in the humble, faithful doing of that task, we glorify His name.

The word repair is used thirty-five times; it means "to make strong and firm." Nehemiah wasn't interested in a "quick fix," a whitewashed wall that would soon crumble (Ezek. 13:1–16; 22:28). They were building to the glory of God, and therefore they did their best.

Of course, the rebuilding of the walls and the setting of the gates also meant protection and security for the people. Jerusalem was surrounded by enemies, and it seemed foolish for the residents to improve their property when nothing was safe from invasion and plunder. Over the years, the citizens had become accustomed to their plight. Like too many believers in the church today, they were content to live with the status quo. Then Nehemiah arrived on the scene and challenged them to rebuild the city to the glory of God.

The gates of Jerusalem had been destroyed by fire (Neh. 1:3; Jer. 17:27; Lam. 1:4), so Nehemiah requisitioned timber from the king's forest and had new gates constructed (Neh. 2:8) and put into place (6:1; 7:1). The gates were important to the safety of the people and the control of who went in and out of the city (7:3; 13:15–22). If the Lord loves the gates of Zion (Ps. 87:2), then His people ought to love them too. Locks and bars are mentioned five times (Neh. 3:3, 6, 13–15). Locks refer to the sockets into which the bars were fitted, thus making it difficult for anyone outside to open the gates. It isn't enough that we simply do the work of God; we must also make sure that what we do is protected from the enemy. "Watch out that you do not lose what you have worked for, but that you may be rewarded fully" (2 John 8 niv).

The pattern of the work Nehemiah was a leader who planned his work and worked his plan, and the way he did it is an example for us to follow.

Thirty-eight individual workers are named in this chapter, and forty-two different groups are identified. There were also many workers whom Nehemiah did not name whose labors were important, and each worker—named and anonymous— was assigned a place and a task.

The people in the work As you get acquainted with the various people mentioned in Nehemiah 3, you will find yourself saying,

"A great many people have got a false idea about the church," said evangelist D. L. Moody. "They have got an idea that the church is a place to rest in … to get

Nehemiah 3 there is a spiritual lesson here: Christian service begins at home. A Chinese proverb says, "Better to be kind at home than to burn incense in a far place," and Paul wrote, "Let them learn first to shew piety at home" (1 Tim. 5:4).

"This is just like the church today!" Circumstances change but human nature remains pretty much the same.

God uses all kinds of people. The chapter mentions rulers and priests (vv. 1, 12–19), men and women (v. 12), professional craftsmen (vv. 8, 32), and even people from outside the city (vv. 2, 5, 7). There was a place for everyone, and a job for everyone to do.

Some people work harder than others (Neh 3:20). Baruch is the only worker of whom it is said that the work was done "earnestly" ("zealously," niv). The Hebrew word means "to burn or glow" and suggests that Baruch burned a lot of energy! "Whatever your hand finds to do, do it with all your might" (Eccl. 9:10 niv). Paul admonished the slaves to work hard for their masters because they were really working for Christ (Eph. 6:5–8). Lazy workers not only rob themselves and the Lord, but they also rob their fellow workers. "He also that is slothful in his work is brother to him that is a great waster" (Prov. 18:9).

Leaders must set the example (Neh. 3:1). If anybody in the city should have been busy in the work, it was the priests, for the glory of the Lord was involved in the project. That the high priest used his consecrated hands to do manual labor shows that he considered the work on the wall to be a ministry to the Lord. "Therefore, whether you eat or drink, or whatever you do, do all to the glory of God" (1 Cor. 10:31 nkjv). Eliashib enlisted the other priests to work at the Sheep Gate in the northeast corner of the city. Since the sacrifices came into the city that way, the priests would be especially interested in that part of the project.

The places of the work Nehemiah began his list of the "work stations" with the Sheep Gate in the northeast corner of the city (Neh. 3:1). Then he moved counterclockwise around the walls to the Gate Hammiphkad ("the Muster Gate"), which was adjacent to the Sheep Gate and just above the East Gate (v. 29). In his record, he names ten gates and several towers and other landmarks. He describes the work on the north wall first (vv. 1–7), then the western wall (vv. 8–13), then the southern point of the city (v. 14), and finally the eastern wall (vv. 15–32).

Sad to say, Eliashib did not remain true to his calling, for later he allied with the enemy and created serious problems for Nehemiah (Neh. 13:4–9). Some people who enthusiastically begin their work may drop out or turn against it for one reason or another. Eliashib's grandson married a daughter of Sanballat (v. 28), and this alliance no doubt influenced the high priest.

Some people will not work (Neh. 3:5). Tekoa was a town about eleven miles from Jerusalem, and some of their people traveled to Jerusalem to assist in the work. What a contrast between these people and their nobles! The Tekoites built in two places on the wall (vv. 5 and 27), while their nobles refused to bend the neck and work in even one place. Were these "aristocrats" so important in their own eyes that they could not perform manual labor? Yet Paul was a tentmaker (Acts 18:3), and Jesus was a carpenter (Mark 6:3). The Tekoites were not the only "outsiders" to go to Jerusalem to work on the wall, for men also came from Jericho (Neh. 3:2), Gibeon, and Mizpah (v. 7). Their loyalty to their nation and their Lord was greater than their local interests. They were certainly safer back in their own communities, but they risked their lives to do the work of the Lord (Acts 15:25–26).

His primary purpose was to document for posterity and the official records the names and accomplishments of the people who worked on the wall. Without straining the text, however, we can glean from this chapter some spiritual illustrations to encourage us in our own personal lives and ministries.

The Sheep Gate (Neh. 3:1, 32). This was the gate through which the animals were brought into the city, including the temple sacrifices. The gate was near the temple area, so it was logical that the priests make this their special project. This is the only gate of which it is recorded that it was "sanctified," that is, dedicated to God in a special way.

This gate reminds us of Jesus Christ, the Lamb of God who died for the sins of the world (John 1:29; 5:2). Nehemiah could have begun his record with any of the gates, but he chose to start and end the report with the Sheep Gate. Jesus is the "Alpha and Omega, the beginning and the ending" (Rev. 1:8). Apart from Him and His sacrifice, we would have nothing eternal and satisfying. Nothing is said about the gate's "locks and bars," for the way is never closed to the lost sinner who wants to come to the Savior.

Some people do more work than others (Neh. 3:11, 19, 21, 24, 27, 30). Most workers are glad to lay down their tools when their job is finished, but these people asked for additional assignments. It isn't enough for us to say that we have done as much as others; we must do as much as we can as long as the Lord enables us. Jesus asked, "What do you do more than others?" (Matt. 5:47 nkjv).

The Fish Gate (Neh. 3:3). This was located to the west of the Sheep Gate, and between the two stood the Tower of Hammeah ("the hundred") and the Tower of Hananeel (v. 1). These two towers were a part of the city's defense system and were close to the citadel, where the soldiers guarded the temple and protected the northern approach to the city which was especially

Some do their work at home (Neh. 3:10, 23, 28–30). At least six different workers, plus an unknown number of priests, repaired the portions of the wall that were nearest to their own houses. If all of us would follow this example, our neighborhoods and cities would be in much better shape! Of course,

Nehemiah 3 of David to the Gihon Spring, located adjacent to the Kidron Valley. Jerusalem was one of the few great cities of antiquity that was not built near a great river, and the city depended on reservoirs and springs for its water. The text does not say that this gate was repaired, but only that the workers repaired the walls adjacent to it. The "Nethinims" ("those who are given") were probably temple servants, descendants of the Gibeonites who were made drawers of water (Josh. 9:23). They would naturally want to live near the most important source of water for the city.

vulnerable. Merchants used this gate when they brought fish from the Mediterranean Sea, and there may have been a fish market near the gate. In any event, it was a key entrance to the city.

The Old Gate (Neh. 3:6) is probably the Corner Gate (2 Kings 14:13; Jer. 31:38), located at the northwest corner of the city. Some students identify this with the "Mishneh Gate"; the Hebrew word means "second quarter" or "new quarter" (Zeph. 1:10 niv). In Nehemiah's day, the northwest section of the city was "the mishneh" or "new quarter," and this gate led into it. What a paradox: the old gate leads into the new quarter! But it is from the old that we derive the new, and if we abandon the old, there can be nothing new (see Jer. 6:16 and Matt. 13:52). The Valley Gate (Neh. 3:13) is where Nehemiah began his nocturnal investigation of the ruins of the city (2:13). It was located at the southwest corner of the city walls, about 500 yards from the Dung Gate, and both opened into the Valley of Hinnom. The workers here not only restored the gate, but they also repaired the section of the wall between the two gates. It is likely that this long section of the wall—over 1,700 feet—was not as severely damaged as the other sections.

If the Fountain Gate reminds us of the Spirit of God, the Water Gate reminds us of the Word of God. In fact, it was at the Water Gate that Ezra and the priests conducted a great "Bible conference" and explained the Scriptures to the people (8:1ff.). That this gate is not said to have been repaired, as were the others, suggests that the Word of God stands forever and will not fail (Ps. 119:89; Matt. 24:35). The Bible does not need to be repaired or improved.

"The Ophel" (Neh. 3:26–27) was a hill south of the temple area, between the Horse Gate and the Water Gate. It was especially fortified and had a tower. The temple servants lived in that area because it was close to the water supply.

Every Christian needs a "valley gate," for God opposes the proud but gives grace to the humble (1 Peter 5:5–6). It is only as we yield to Christ and serve others that we can truly enter into the fullness of the life He has for us (Phil. 2:1–11).

The Horse Gate (Neh 3:28) stood north of the Water Gate, adjacent to the temple area. It was here that wicked Athaliah was executed (2 Chron. 23:15). God warned His people not to trust in horses and chariots (Deut. 17:14–20), but Solomon imported them from Egypt (1 Kings 10:26–29), and they became an important part of the nation's defense system (Isa. 2:7). The Horse Gate reminds us that there is warfare in the Christian life (2 Tim. 2:1–4) and that we must always be ready to do battle (Eph. 6:10–18). It is significant that the priests repaired this gate as well as the Sheep Gate. Both were near the temple area.

The Dung Gate (Neh. 3:14) was located at the southernmost tip of the city, near the Pool of Siloam. It was a main exit to the Valley of Hinnom, where the city disposed of its garbage. The word gehenna means "Valley of Hinnom" and identified this area that Jesus used as a picture of hell, "where their worm dieth not, and their fire is not quenched" (Mark 9:44). King Manasseh had sacrificed children to idols in that valley (2 Chron. 33:6), and King Josiah had desecrated the place by turning it into a rubbish heap (2 Kings 23:10).

The East Gate (Neh. 3:29) led directly to the temple and is probably what we know today as the Golden Gate. Tradition says that Jesus entered the temple on Palm Sunday through this gate. In the sixteenth century, the gate was sealed up with blocks of stone by the Turkish sultan, Sulayman the Magnificent. Jewish and Christian tradition both connect the Golden Gate with the coming of the Messiah to Jerusalem, and Muslims associate it with the future judgment.

The sanitary disposal of waste materials is essential to the health of a city. This gate did not have a beautiful name, but it did perform an important service! It reminds us that, like the city, each of us individually must get rid of whatever defiles us, or it may destroy us (2 Cor. 7:1; 1 John 1:9).

The Fountain Gate (Neh. 3:15) was on the east wall, just north of the Dung Gate, in a very strategic location near the Pool of Siloam, the old City of David, and the water tunnel built by King Hezekiah (2 Kings 20:20). The Gihon Spring that fed the water system was an important source of water in the city.

Ezekiel saw the glory of the Lord depart from the temple at the East Gate (Ezek. 10:16–22; 11:22–25), and the Lord will return to the city the same way (43:1–5). So, we have every reason to associate this gate with the coming of the Lord and to remind ourselves to "abide in Him; that, when He shall appear, we may have confidence, and not be ashamed before Him at His coming" (1 John 2:28).

In the Bible, water for drinking is a picture of the Holy Spirit of God (John 7:37–39), while water for washing is a picture of the Word of God (Eph. 5:26; John 15:3). Spiritually speaking, we have moved from the Valley Gate (humility) to the Dung Gate (cleansing) to the Fountain Gate (fullness of the Spirit).

The Gate Hammiphkad (Neh. 3:31) was located at the northeast corner of the city. The Hebrew word has a military connotation and refers to the mustering of the troops for numbering and inspection. The NIV and NASB both translate it "the Inspection Gate." This

The Water Gate (Neh 3:26) led from the old City

Nehemiah 3—4 best in Nehemiah and his people. Satan wanted to use these problems as weapons to destroy the work, but God used them as tools to build His people. "God had one Son without sin," said Charles Spurgeon, "but He never had a son without trial."

is where the army was reviewed and registered. The north side of Jerusalem was the most vulnerable to attack, so this was a logical place to locate the army. When our Lord returns, He will gather His people together and review their works in preparation for giving out rewards for faithful service (1 Cor. 3:10–15; 2 Cor. 5:9–10; Rom. 14:10–12).

When Sir James Thornhill was painting the inside of the cupola of St. Paul's Cathedral in London, at one point he finished an area and stepped back to view it. Had he gone back one step more, he would have fallen from the scaffolding and perhaps killed himself. Seeing the situation, a friend seized one of the brushes and rubbed paint over a part of the picture. The artist rushed forward to protect his work, and at the same time, his life was saved. When the picture of our life or ministry is not all we think it ought to be, perhaps the Master Artist is rescuing us from something far worse and preparing us for something far better.

In this report, Nehemiah does not mention the Gate of Ephraim (Neh. 8:16; 12:39) or the Gate of the Guard (12:39). The former may have been on the north wall, looking toward the area of Ephraim, and the latter may have been associated in some way with "The Inspection Gate." Some translate it "The Prison Gate." It may have been the "court of the guard" named in 3:25.

Nehemiah's record ends with the Sheep Gate (v. 32), the place where he began (v. 1). Because they have rejected their Messiah, the people of Israel today have no sacrifice, no temple, and no priesthood (Hos. 3:4). Thank the Lord, here and there, individual Jews are trusting Christ, but the nation as a whole is blinded in unbelief (Rom. 11:25ff.). When they see their Messiah, they will believe and be saved (Zech. 12:10–13:1).

Chapters 4 to 6 describe at least nine different tactics that the enemy used to try to stop the work on the walls. First, they attacked the Jewish people with ridicule (4:1–6) and plots of war (vv. 7–9). This resulted in difficulties within the Jewish ranks: discouragement (v. 10), fear (vv. 11–23), and selfishness (5:1–19). When attacks on the people failed to stop the work, the enemy then started to attack their leader, Nehemiah. They tried compromise (6:1–4), slander (vv. 5–9), threats (vv. 10–14) and intrigue (vv. 17–19); but none of these devices worked either. Nehemiah was "steadfast and unmovable" and led his people to finish the work in fifty-two days!

No one person could have accomplished the work of repairing the walls and restoring the gates. It took leadership on Nehemiah's part and cooperation on the part of the people. Each had a place to fill and a job to do. So it is with the church today: We must work together if we are to finish the work to the glory of God.

"Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord" (1 Cor. 15:58 nkjv).

Referring to Satan, Paul wrote, "For we are not ignorant of his devices" (2 Cor. 2:11). This chapter presents four of Satan's devices for opposing the Lord's work, and it also tells us how God's people can be steadfast and defeat the enemy. If you start building, you will soon be battling; so, be prepared!

CHAPTER FOUR Nehemiah 4 WORKERS AND WARRIORS T

III. Conflict (4—6) A.Ridicule—4:1–6

Ridicule (4:1–6) British critic and author Thomas Carlyle called ridicule "the language of the devil." Some people who can stand bravely when they are shot at will collapse when they are laughed at.

he Bible tells us to love our neighbors, and also to love our enemies; probably because they are generally the same people." Those words from Gilbert Keith Chesterton were certainly true in Nehemiah's situation. His arrival in Jerusalem was a threat to Sanballat and his associates (2:10), who wanted to keep the Jews weak and dependant. A strong Jerusalem would endanger the balance of power in the region, and it would also rob Sanballat and his friends of influence and wealth.

Shakespeare called ridicule "paper bullets of the brain," but those bullets have slain many a warrior.

It is not unusual for the enemy to insult the servants of God. Goliath ridiculed David when the shepherd boy met the giant with only a sling in his hand (1 Sam. 17:41–47). Jesus was mocked by the soldiers during His trial (Luke 22:63–65) and by the rabble while He was hanging on the cross (23:35–37), and some of the heroes of the faith had to endure mocking (Heb. 11:36). When the enemy laughs at what God's people are doing, it is usually a sign that God is going to bless His people in a wonderful way. When the enemy rages on earth, God laughs in heaven (Ps. 2:4).

When things are going well, get ready for trouble, because the enemy doesn't want to see the work of the Lord make progress. As long as the people in Jerusalem were content with their sad lot, the enemy left them alone, but, when the Jews began to serve the Lord and bring glory to God's name, the enemy became active.

Sanballat and his friends had begun to ridicule the Jews even before the work on the wall had begun. "They laughed us to scorn," wrote Nehemiah, "and despised us" (Neh. 2:19). What special relationship

Opposition is not only an evidence that God is blessing, but it is also an opportunity for us to grow. The difficulties that came to the work brought out the

Nehemiah 4 vant of God concerned for the glory of God. He was not requesting personal vengeance but official vindication for God's people. The enemy had blasphemously provoked God before the builders, and this was a terrible sin. The opposition of Sanballat and Tobiah against the Jews was in reality opposition against God.

Sanballat had with the army of Samaria is not explained to us. Perhaps he had the army assembled as a show of strength to frighten the Jews. By making his initial speech before the army, Sanballat intensified the power of his ridicule as he made some important people laugh at the Jews.

The things people say may hurt us, but they can never harm us, unless we let them get into our system and poison us. If we spend time pondering the enemy's words, we will give Satan a foothold from which he can launch another attack closer to home. The best thing to do is to pray and commit the whole thing to the Lord, and then get back to your work! Anything that keeps you from doing what God has called you to do will only help the enemy.

First, Sanballat ridiculed the workers by calling them "feeble Jews" (4:2). The word feeble means "withered, miserable." The people were like cut flowers that were fading away. They had no human resources that people could see, but the enemy could not see their great spiritual resources. The people of the world don't understand that God delights in using feeble instruments to get His work accomplished (1 Cor. 1:18–31). The world glories in its wealth and power, but God's people glory in their poverty and weakness. When we are weak, then we are strong (2 Cor. 12:1–10).

Intimidating plots (4:7–9) A common enemy and a common cause brought four different groups together to stop the work on the walls of Jerusalem. The city was now completely surrounded by enemies! To the north were Sanballat and the Samaritans; to the east, Tobiah and the Ammonites; to the south, Geshem and the Arabs; and to the west, the Ashdodites. Ashdod was perhaps the most important city in Philistia at that time, and the Philistines did not want to see a strong community in Jerusalem.

Then Sanballat ridiculed the work itself by asking three taunting questions. "Will they fortify themselves?" must have evoked gales of laughter from the Samaritan army. How could a remnant of feeble Jews hope to build a wall strong enough to protect the city from the army? "Will they sacrifice?" implies, "It will take more than prayer and worship to rebuild the city!" This question was blasphemy against Jehovah God, for Sanballat was denying that God would help His people. "Will they finish in a day?" suggests that the Jews didn't know how difficult the task was and would soon call it quits.

God's people sometimes have difficulty working together, but the people of the world have no problem uniting in opposition to the work of the Lord (Ps. 2:1–2; Acts 4:23–30; Luke 23:12). As the enemy saw the work progressing, they became angry and decided to plan a secret attack against Jerusalem. Satan hates the Jews and has used one nation after another to try to destroy them (see Ps. 85 and Rev. 12). God chose the Jews to be His vehicle for giving the world the knowledge of the true God, the Scriptures, and the Savior (Rom. 9:1–5). "Salvation is of the Jews" (John 4:22), and Satan wanted to prevent the Savior from coming into the world. If he could destroy the nation, he would frustrate God's plan.

In his final question, Sanballat ridiculed the materials they were using. The stones were taken out of the rubbish heaps and probably were so old and damaged that they would never last when set into the wall. While it is true that limestone is softened by fire, it is also true that the walls were "broken down," while the gates were "consumed with fire" (Neh. 2:13). In spite of what Sanballat said, there was still plenty of good material for the builders to use.

B.Plots—4:7–9 C.Discouragement—4:10

Tobiah the Ammonite was one of the visiting dignitaries at the Samaritan army inspection, and when it was his turn to make a speech, he ridiculed the finished product (4:3). You wouldn't need an army to knock down the wall; a solitary fox could do it! Of course, much that Sanballat and Tobiah said was true from a human point of view, for the Jewish remnant was weak and poor, and the work was too great for them. But they had great faith in a great God, and that's what made the difference.

Nehemiah suspected that his enemies would launch an attack, so he posted a guard and encouraged the people to pray. The workers held both tools and weapons (Neh. 4:17) and were prepared to fight when the signal was given. "Watch and pray" combines faith and works and is a good example for us to follow in our work and our warfare (see Mark 13:33; 14:38; Eph. 6:18; Col. 4:2–4). The Christian's battle is not against flesh and blood, but against Satan and his demonic forces that use flesh and blood to oppose the Lord's work. If we hope to win the war and finish the work, we must use the spiritual equipment God has provided (Eph. 6:10–18; 2 Cor. 10:1–6). If we focus on the visible enemy alone and forget the invisible enemy, we are sure to start trusting our own resources, and this will lead to defeat.

How did Nehemiah respond to this ridicule? He prayed and asked God to fight the enemy for him. This is the third time you find Nehemiah praying (1:4–11; 2:4), and it will not be the last time. Nehemiah didn't allow himself to get detoured from his work by taking time to reply to their words. The Lord had heard the sneering taunts of Sanballat and Tobiah, and He would deal with them in His own way and His own time.

Nehemiah's prayer resembles the "imprecatory psalms," such as Psalms 69; 79; and 139:19–22. We must remember that Nehemiah was praying as a ser-

Discouragement (4:10) Pressures from without often create problems from

Nehemiah 4 probably was praying for God's guidance. He himself was not afraid of the enemy, but when he saw that his people were starting to become afraid, he began to act.

within. It isn't easy to carry on your work when you are surrounded by danger and daily face the demands of a task that seems impossible. If the Jews became discouraged, they would defeat themselves, and Sanballat and his allies would never have to wage war.

In his First Inaugural Address, on March 4, 1933, President Franklin Delano Roosevelt said to a nation in the grip of an economic depression, "The only thing we have to fear is fear itself." He may have borrowed the thought from Henry David Thoreau, American naturalist, who wrote in his journal on September 7, 1851, "Nothing is so much to be feared as fear." Why? Because fear paralyzes you, and fear is contagious and paralyzes others. Fear and faith cannot live together in the same heart. "Why are ye fearful, O ye of little faith?" (Matt. 8:26). Frightened people discourage others and help bring defeat (Deut. 20:8).

Discouragement is a key weapon in Satan's arsenal. It was discouragement that kept Israel from entering the Promised Land at Kadesh-Barnea (Num. 13). "We be not able to go up against the people; for they are stronger than we" (v. 31). The ten unbelieving spies "discouraged the heart of the children of Israel" (32:9), and as a result, the nation wandered in the wilderness forty years until the new generation was ready to conquer the land.

"We are not able!" is the rallying cry of all who take their eyes off the Lord and start looking at themselves and their problems. These discouraged Jewish workers were actually agreeing with the enemy who said they were feeble (Neh. 2:19; 4:1–3)! Sanballat had openly declared that the work would stop, and it almost did.

Nehemiah's first step was to post guards at the most conspicuous and vulnerable places on the wall. The enemy could then see that the Jews were prepared to fight. He armed entire families, knowing that they would stand together and encourage one another. The Jews not only repaired the walls near their own houses (Neh. 3:28–30), but they stood with their families to protect their homes and their city.

Why did this discouragement arise from the royal tribe of Judah? (See Gen. 49:8–12.) They had David's blood in their veins, and you would think they would be men and women of great faith and courage. The answer is found in Nehemiah 6:17–19: Some people in the tribe of Judah were secretly cooperating with the enemy. The ties of marriage were stronger than the bonds of commitment to the Lord. According to 13:15–22, some of the leaders of Judah were not wholly devoted to the Lord, but were more interested in making money. The combination of marriage and money divided their loyalties, and they became the cause of discouragement.

After looking the situation over, Nehemiah then encouraged the people not to be afraid but to look to the Lord for help. If we fear the Lord, we need not fear the enemy. Nehemiah's heart was captivated by the "great and terrible" God of Israel (4:14; see 1:5), and he knew that God was strong enough to meet the challenge. He also reminded the people that they were fighting for their nation, their city, and their families. If the nation was destroyed, what would become of God's great promises to Israel and His plan of redemption?

When we face a situation that creates fear in our hearts, we must remind ourselves of the greatness of God. If we walk by sight and view God through the problems, we will fail, as did the Jews at Kadesh-Barnea (Num. 13:26–33). But if we look at the problem through the greatness of God, we will have confidence and succeed. That was the approach David took when he faced Goliath (1 Sam. 17:45–47).

In over forty years of ministry, I have learned that, in the Lord's work, discouragers are often doubters and compromisers. There is usually something wrong in their spiritual walk. They frequently lack faith in God's Word, for one thing, and they are primarily interested in their own plans and pursuits. A double-minded person is unbelieving and unstable (James 1:5–8) and hinders the work of the Lord.

When the enemy learned that Jerusalem was armed and ready, they backed off (Neh. 4:15). God had frustrated their plot. "The Lord brings the counsel of the nations to nothing; He makes the plans of the peoples of no effect. The counsel of the Lord stands forever, the plans of His heart to all generations" (Ps. 33:10–11 nkjv). It is good to remind ourselves that the will of God comes from the heart of God and that we need not be afraid.

Nehemiah didn't pay much attention to these complainers but went right on with the work. That's the best thing to do. If you take time away from your work to listen to everybody who wants your attention, you will never get anything done. Nehemiah got his encouragement from prayer and the promises of God, and the occasional complaints of some of the people didn't upset him.

D. Fear—4:11–23

Fear (4:11–23) The Jews who lived in the outlying villages (3:2, 5, 7, 13) kept bringing a report to the city that the enemy was planning another surprise attack. Whether these Jews were merely spreading rumors or helping to promote a conspiracy we don't know, but they told the story repeatedly. ("Ten times" is a Hebrew phrase meaning "many times." See Gen. 31:41 and Num. 14:22.) Nehemiah didn't respond immediately and

Nehemiah knew that he couldn't interrupt the work every time he heard a new rumor, so he set up a defense plan that solved the problem: Half of the men worked on the wall while the other half stood guard. He saw to it that the people carrying materials also carried weapons and that the workers on the walls carried swords. In this way, the work would not be interrupted, and the workers would be ready in case of an alarm. The man with the trumpet stayed close to

Nehemiah 4—5 can get us thinking only about ourselves and what we want, then he will win the victory before we realize that he is even at work.

Nehemiah so the alarm could be given immediately. The people were prepared to fight (Neh. 4:14), but they realized that it was God who fought with them and He alone could give the victory.

Selfishness means putting myself at the center of everything and insisting on getting what I want when I want it. It means exploiting others so I can be happy and taking advantage of them just so I can have my own way. It is not only wanting my own way but expecting everybody else to want my way too. Why are selfish people so miserable? I think Thomas Merton said it best: "To consider persons and events and situations only in the light of their effect upon myself is to live on the doorstep of hell."

When Charles Spurgeon started his church magazine in 1865, he borrowed the title from Nehemiah and called the publication The Sword and Trowel. He said it was "a record of combat with sin and labor for the Lord." It is not enough to build the wall; we must also be on guard lest the enemy take it from us. Building and battling are both a normal part of the Christian life if we are faithful disciples (Luke 14:28–33).

Again, Nehemiah spoke words of encouragement to the people (Neh. 4:19–20). He reminded them that they were involved in a great work. After all, they were serving a great God and rebuilding the walls of a great city. He also reminded them that they were not working alone, even though they couldn't see all of their fellow workers on the wall. God was with all of them and would come to their defense.

This chapter reveals to us the depths of sin in the human heart and how each of us must learn to love our neighbors as ourselves. This moving drama has three acts.

A great cry (5:1–5) In the midst of a "great work" (4:19) for a "great God" (1:5), a "great cry" (5:1) was heard among the Jews. They were not crying out against the Samaritans, the Ammonites, or the Arabs, but against their own people! Jew was exploiting Jew, and the economic situation had become so desperate that even the wives (who usually kept silent) were joining in the protest.

No matter what the workers were doing, or where they labored on the wall, they all kept an ear open for the sound of the trumpet. What an example for us to follow as we await the return of the Lord! "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God" (1 Thess. 4:16).

E.Selfishness—5:1–19

Four different groups of people were involved in this crisis. First, there were the people who owned no land but who needed food (v. 2). The population was increasing; there was a famine (v. 3); and the people were hungry. These people could not help themselves so they cried out to Nehemiah for help.

Nehemiah also instituted a "second shift" and required the workers from the other towns to stay in Jerusalem at night and help guard the city. It is often while we sleep that the enemy does his most insidious work (Matt. 13:25), and we must be on guard.

Nehemiah not only organized the workers and guards and encouraged them to trust the Lord, but he also set the right kind of example before them (Neh. 4:23). He was a leader who served and a servant who led. He stayed on the job and was alert at all times. He inspected the city's defenses every night and made sure that the guards were on duty.

The second group was composed of landowners who had mortgaged their property in order to buy food (v. 3). Apparently inflation was on the rise, and prices were going higher. The combination of debt and inflation is enough to wipe out a person's equity very quickly.

The third group complained because the taxes were too high, and they were forced to borrow money to pay them (v. 4). In order to borrow the money, they had to give security, and this meant eventually losing their property. The Persian king received a fortune in annual tribute, very little of which ever benefited the local provinces. Unlike our situation today, the taxes did not support local services; they only supported the king.

The late Dr. Alan Redpath explained why the Jews succeeded in getting their work done and keeping the enemy at bay: The people had a mind to work (v. 6), a heart to pray (v. 9), an eye to watch (v. 9), and an ear to hear (v. 20), and this gave them the victory (Victorious Christian Service, Revell, 1958; 76–79).

They also had a godly leader with the faith to stand. "Therefore … be steadfast, immovable, always abounding in the work of the Lord" (1 Cor. 15:58 nkjv).

The fourth group was made up of wealthy Jews who were exploiting their own brothers and sisters by loaning them money and taking their lands and their children for collateral (Lev. 25:39–40). Jewish boys and girls had to choose between starvation or servitude!

CHAPTER FIVE Nehemiah 5 STOP! THIEF! W

It was not unlawful for Jews to loan money to one another, but they were not to act like money lenders and charge interest (Deut. 23:19–20). They were to treat one another with love even in the matter of taking security (24:10–13; Ex. 22:25–27) or making a brother a servant (Lev. 25:35–46). Both the people and the land belonged to the Lord, and He would not have anybody using either one for personal gain.

hen the enemy fails in his attacks from the outside, he then begins to attack from within; and one of his favorite weapons is selfishness. If he

Nehemiah 5

(Prov. 16:32 nkjv). If a leader can't control himself, he will never be successful in controlling others.

One reason for the "Year of Jubilee" (Lev. 25) was to balance the economic system in Israel so that the rich could not get richer as the poor became poorer. All debts had to be forgiven in the fiftieth year, all land restored to its original owners, and all servants set free.

Nehemiah decided to call a great assembly (Neh. 5:7) and publicly confront the people whose selfishness had created this difficult and painful situation. Theirs was a grievous public sin, involving the whole nation, and it demanded public rebuke and repentance.

These wealthy businessmen were selfishly exploiting the poor in order to make themselves rich. They were using their power to rob some and to put others into bondage. Greed was one of the sins the prophets had denounced before the Babylonian captivity (Isa. 56:9–12; Jer. 22:13–19; Amos 2:6–7; 5:11–12). God has a special concern for the poor and will not hold those guiltless who take advantage of them.

Rebuke (vv. 7–11). Nehemiah's rebuke of the exploiters consisted of six different appeals. First, he appealed to their love by reminding them that they were robbing their own fellow Jews, not the Gentiles (v. 7). The word "brother" is used four times in this speech. "Behold, how good and how pleasant it is for brethren to dwell together in unity!" (Ps. 133:1). "Let's not have any quarreling between you and me," Abraham said to Lot, "for we are brothers" (Gen. 13:8 niv).

A great assembly (5:6–13) It is one thing to confront foreign enemies and quite something else to deal with your own people when they fight one another. Young Moses learned that it was easier to dispose of an Egyptian master than to reconcile two Jewish brothers (Ex. 2:11–15). Nehemiah showed true leadership in his responses to the problem.

His appeal was based solidly on the Word of God, for the law of Moses forbade Jews to exact interest from one another. The Jewish nation went into Babylonian captivity an agricultural people, but some of them came out a mercantile people, having learned how to use money to make money. There is certainly nothing wrong with lending money (Matt. 25:27), providing you don't violate God's Word and exploit those who are helpless.

Anger (v. 6). This was not the flaring up of a sinful temper but the expression of righteous indignation at the way the businessmen were oppressing their brothers and sisters. "In your anger do not sin" (Eph. 4:26 niv; see Ps. 4:4). Nehemiah was not a politician who asked, "What is popular?" or a diplomat who asked, "What is safe?" but a true leader who asked, "What is right?" His was a holy anger against sin, and he knew he had the law of God behind him. Moses expressed this kind of holy anger when he broke the stone tables of law (Ex. 32), and so did Jesus when He saw the hardening of the Pharisees' hearts (Mark 3:5).

It is remarkable how much the Bible has to say about the right and wrong use of money. It is also remarkable how many professed believers ignore these truths and use their resources without consulting the Lord. They think that because they tithe, or give offerings to the Lord, they can do what they please with the rest of their income. They forget that we are stewards of all that God gives us, not just of what we give Him, and that He will hold us accountable for our stewardship.

Why didn't Nehemiah know about this scandalous economic problem sooner? Probably because he was so immersed in the one thing he came to do—the rebuilding of the walls—that he had no time to get involved in the internal affairs of the community. His commission as governor was to repair the walls and restore the gates, not to reform the community. Furthermore, Nehemiah had not been in the city long enough to learn all that was going on.

In his third appeal, Nehemiah reminded them of God's redemptive purpose for Israel (Neh. 5:8). In the past, God redeemed Israel from Egypt, and more recently, He had redeemed them from captivity in Babylon. But this verse informs us that Nehemiah and others of the leading Jews had helped redeem some of their people, and now their fellow Jews were putting people into bondage just to make money. These selfish money lenders were tearing down everything that God and Nehemiah were trying to build up.

It is important to note that the building of the wall did not create these problems; it revealed them. Often when a church enters into a building program, all sorts of problems start to surface that people didn't even know were there. A building program is a demanding thing that tests our faith, our patience, and our priorities, and while it brings out the best in some people, it can often bring out the worst in others.

What is freedom? It is life governed by truth and motivated by love. But the Jewish brokers were motivated by greed and ignoring the truth of God's Word. Their selfishness put both themselves and their creditors into bondage.

Israel's witness to their Gentile neighbors (v. 9) was the fourth appeal Nehemiah presented to the guilty money lenders. God called Israel to be a "light to the Gentiles" (Isa. 42:6; 49:6), but their conduct was certainly anything but a witness to their pagan neighbors. How could some of the Jewish citizens build the city wall on the one hand but enslave their neighbors on the other hand? If we truly fear the Lord, then we will want to honor Him before those who don't believe in Him.

Consultation (v. 7). "I consulted with myself" means literally "My heart consulted within me." A friend of mine calls this "putting my heads together." Actually, Nehemiah put his heart and his head together as he pondered the problem and sought God's direction. He got control of his feelings and his thoughts so that he could give constructive leadership to the people. "He who is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city"

Nehemiah 5

Lord, and this was a serious thing. "When you make a vow to God, do not delay in fulfilling it. He has no pleasure in fools; fulfill your vow. It is better not to vow than to make a vow and not fulfill it" (Eccl. 5:4–5 niv).

Paul used a similar approach when he censured the Corinthian Christians for taking one another to court. "Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints? … But brother goes to law against brother, and that before unbelievers!" (1 Cor. 6:1, 6 nkjv). Far better to lose money than lose the privilege of your witness to the lost. You can always earn more money, but how do you restore a damaged testimony?

The great assembly was concluded with three actions that emphasized the seriousness of the occasion. First, Nehemiah shook out the folds of his robe, symbolic of what God would do with the money lenders if they didn't fulfill their vow. Shaking your robe or the dust off your feet was a typically Jewish act of condemnation (Acts 13:51; 18:6; Matt. 10:14).

"The fear of our God" is not the servile dread of a slave toward a master but the loving respect of a child toward a parent. To fear the Lord means to seek to glorify God in everything we do. It means listening to His Word, honoring it, and obeying it. "The remarkable thing about fearing God," wrote Oswald Chambers, "is that when you fear God, you fear nothing else, whereas if you do not fear God, you fear everything else." Because Nehemiah's life was motivated by the fear of the Lord (Neh. 5:15), he did not fear what the enemy might do (vv. 14, 19). The fear of the Lord moved Nehemiah to be a faithful servant of the Lord.

Then the congregation responded with a collective "Amen," which was much more than a Jewish ritual. It was their solemn assent to what had been said and done at the assembly (see Neh. 8:6 and Deut. 27:14ff.). The word amen means "so be it"; in other words, "May the Lord do all that you said!" It was an act of worship that made the entire assembly a part of the decisions that were made.

Then the whole congregation together praised the Lord. Why? Because God had enabled Nehemiah to help them begin to solve their problems, and he had directed the money lenders to acknowledge their sins and make restitution. This great assembly was not an "economic summit"; it was a worship service where Nehemiah had lifted a financial problem to the highest possible level. God's people need to follow his example and deal with every problem in the light of the will of God as declared in the Word of God.

To walk in the fear of God, of course, means to walk by faith, trusting God to deal with your enemies and one day balance the accounts. It means claiming Matthew 6:33 and having the right priorities in life. "The fear of the Lord leads to life, and he who has it will abide in satisfaction; he will not be visited with evil" (Prov. 19:23 nkjv).

In Nehemiah 5:10–11, Nehemiah appealed to his own personal practice. He was lending money to the needy, but he was not charging interest or robbing them of their security (Ex. 22:25). Unlike some leaders, Nehemiah was not saying, "Do what I say, not what I do!" He was not a hypocrite; he practiced what he preached. In fact, this chapter will conclude with Nehemiah pointing out all that God had enabled him to do for his people (Neh. 5:14–19). He was a good example as a believer and as a leader.

A great example (5:14–19) D. L. Moody said, "A holy life will produce the deepest impression. Lighthouses blow no horns; they only shine." In our day of public scandals in almost every area of life, especially the political, how refreshing it is to meet a man like Nehemiah who put serving the people ahead of getting gain for himself.

Nehemiah never read Philippians 2:1–13, but he certainly practiced it. During his first term of twelve years as governor, and then during his second term of office (Neh. 13:6–7), he used his privileges for helping the people; he did not use the people to build a kingdom for himself. In that day, most officials exercised their authority in order to promote themselves and protect their personal interests. They had very little concern for the needs of the people. As children of God, our example is Jesus Christ and not the leaders of this world (Luke 22:23–30). "A cross stands in the way of spiritual leadership," writes J. Oswald Sanders, "a cross upon which the leader must consent to be impaled" (Spiritual Leadership, Moody Press, 1976; 105). In what ways are these men examples to us? To begin with, Nehemiah and his assistants did not use the official expense account for their household expenses, nor did they tax the people in order to have something to eat. They paid their expenses out of their own pockets and didn't ask to be reimbursed.

"The hundredth part" in verse 11 was the interest charged for the money, probably applied monthly, making a total of 12 percent interest a year. This practice had been going on before Nehemiah arrived on the scene and now the people were in despair as they tried to balance the family budget.

A man of action, Nehemiah told the brokers to restore both the interest and the security they had taken from their fellow Jews, as well as the property they had claimed in foreclosure. This drastic step of faith and love would not immediately solve all the economic problems of the people, but it would at least keep the problems from getting worse. It would also give the suffering people opportunity to make a fresh new start.

Nehemiah's sixth appeal was to remind them of the judgment of the Lord (vv. 12–13). The brokers promised to obey, so Nehemiah had them take an oath in the presence of the priests and the other officers of the city. This meant that their promise was not only between them and their neighbors, but between them and the

The apostle Paul followed a similar policy with the

Nehemiah 5—6 problems. Whenever God's work is prospering, the enemy sees to it that trouble begins. Don't be surprised when your people can't always get along with each other.

church at Corinth. He could have accepted support from them, as he did from other churches, but he chose to work with his own hands and preach the gospel to them "without cost" (1 Cor. 9). Paul did not say that every Christian worker should do this, for "the laborer is worthy of his hire" (Luke 10:7; 1 Cor. 9:14). But every Christian should follow Paul's example in having a balanced spiritual attitude toward wealth and ministry. We must be willing to sacrifice personal gain for the spiritual good of others (see Acts 20:33–35 and 1 Sam. 12:3).

Second, confront the problems courageously. "There is no problem so great that you can't ignore it" might be a good philosophy for a character in a comic strip, but it won't work in the Lord's service. Every problem that you ignore will only go underground, grow deeper roots, and bear bitter fruits. Pray for God's help and tackle the problem as soon as possible.

It has been said that leaders are people who accept more of the blame and less of the credit, but they are also people who quietly sacrifice so that others might have more.

Third, be sure that your own integrity is intact. A guilty conscience will rob you of the spiritual authority you need to give proper leadership, but every sacrifice you have made will give you the extra strength you need to defeat the enemy.

Nehemiah and his associates not only paid their own bills, but they were also careful not to exploit the people in any way (Neh. 5:15). The servants of previous governors had used their positions for personal gain, perhaps taking bribes from the people and promising to represent them before the governor. For people in places of authority, the temptation to increase wealth and power is always present, but Nehemiah and his friends walked in the fear of the Lord and served honestly.

Finally, see in every problem an opportunity for the Lord to work. Solving problems in ministry is not an intellectual exercise but a spiritual experience. If we depend on the wisdom of the world, we will get what the world can do; but if we depend on the wisdom of God, we will get what God can do. All that we say and do must be motivated by love, controlled by truth, and done to the glory of God.

The work had been interrupted by the calling of the assembly and the solving of the economic problems, and now it was time for everybody to get back to his or her place on the wall. But Nehemiah's enemies would also be busy. This time they would aim their ammunition especially at Nehemiah and try to defeat him with four devilish devices.

F.Compromise—6:1–4

They were examples in a third way: They all participated in the rebuilding of the wall (v. 16). They were not advisors who occasionally emerged from their ivory towers, but workers who stood with the people in the construction and defense of the city. Jesus said, "I am among you as one who serves" (Luke 22:27 niv), and Nehemiah and his aides had that same attitude.

CHAPTER SIX Nehemiah 6 WE HAVE HEARD THE ENEMY, AND HE IS A LIAR U

Nehemiah was an example in another way: He not only paid for his own food, but he shared what he had with others (Neh. 5:17–18). He regularly fed over 150 guests, both residents and visitors, and he gave them a marvelous meal! (See 1 Kings 4:22–23 for Solomon's daily fare.) It is estimated that this amount of food would meet the needs of over 500 guests, so Nehemiah must have kept "open house" constantly. Or perhaps he shared what was left with the people working on the wall. At any rate, he was generous to others and asked for no reward.

nder Nehemiah's gifted leadership, the people completed the rebuilding of the walls. Now all that remained to do was the restoration of the gates and the strengthening of the community within the walls. Since Sanballat and his friends had failed miserably in their attempts to stop the people from working, they decided to concentrate their attacks on Nehemiah. If they could eliminate him, or even discredit him, they could mobilize their allies living in Jerusalem (Neh. 6:17–18) and take over the city.

Nehemiah 5:19 indicates perhaps the greatest thing about Nehemiah's service: He did what he did only to please the Lord. This is the fourth of his prayers (1:5ff.; 2:5; 4:4), a wonderful expression of worship and humility. He didn't want praise or reward from the people; he wanted only the reward God would give him for his sacrificial service (see 13:14). Some of the people may not have appreciated their leaders as they should, but that didn't upset Nehemiah. He knew that the final assessment would come from the Lord, and he was willing to wait (1 Cor. 4:1–5).

The average person doesn't realize the tremendous pressures and testings that people experience day after day in places of leadership. Leaders are often blamed for things they didn't do and criticized for things they tried to do. They are misquoted and misunderstood and rarely given the opportunity to set the record straight. If they act quickly, they are reckless; if they bide their time, they are cowardly or unconcerned. Referring to the pressures of leadership, President

If you are in a position of spiritual leadership, this chapter has some important lessons for you. To begin with, expect problems to arise among your people. Wherever you have people, you have the potential for

Nehemiah 6 victions. First, he knew that they were lying and wanted to kill him (Neh. 6:2). Nehemiah had the kind of spiritual discernment that leaders must possess if they are going to detect the enemy's strategy and defeat it. Second, he was convinced of the greatness of the work God had given him to do (v. 3). If Nehemiah allowed himself to be distracted and detoured from the work God had called him to do, where would his people go for leadership? A leaderless project is an aimless project and eventually falls apart. Leaders must be good examples and stay on the job.

Harry Truman wrote in Mr. Citizen, "If you can't stand the heat, get out of the kitchen!"

People in places of spiritual leadership not only have the pressures that all leaders face, but they must also battle an infernal enemy who is a master deceiver and a murderer. Satan comes either as a serpent who deceives or a lion who devours (2 Cor. 11:3; 1 Peter 5:8), and Christian leaders must be alert and spiritually equipped to oppose him. It behooves God's people to pray earnestly, not only for those in civil authority (1 Tim. 2:1–3), but also for those in places of spiritual authority. If Satan can defeat a Christian leader, he can cripple a whole ministry and discredit the cause of Christ.

During over forty years of ministry, as I have watched Christian leaders come and go, I have tried to take Paul's admonition to heart: "Therefore let him who thinks he stands take heed lest he fall" (1 Cor. 10:12 nkjv). I have noticed that when leaders become well-known, they often face the temptation to neglect their God-given work, join the "evangelical jet set," and start speaking all over the country or the world. Before long, the work at home starts to suffer, and often the leader's marriage and family suffer with it, and the enemy gets a foothold. Unless some radical changes are made in priorities, the result is tragic for both God's people and God's work.

The enemy's main purpose was to generate fear in the heart of Nehemiah and his workers (Neh. 6:9, 13–14, 19), knowing that fear destroys faith and paralyzes life. Adolph Hitler wrote, "Mental confusion, contradiction of feeling, indecisiveness, panic; these are our weapons." Both Jesus (Luke 13:31–37) and Paul (Acts 21:10–14) had to face the specter of fear, and both overcame it by faith.

Nehemiah didn't listen to the enemy's lies. He and the people completed the wall and hung the gates in only fifty-two days, much to the chagrin of their adversaries (Neh. 6:15–16). Satan used four strategies in attacking Nehemiah, strategies that he still uses against spiritual leaders today.

This is not to say that Christian leaders must never leave home to minister elsewhere, for they are a gift to the whole church and not just to one work (Eph. 4:11–12). But when "the wider ministry" is more exciting than the work at home, leaders must beware, for the enemy is at work. Dr. Oswald J. Smith used to say, "The light that shines the farthest will shine the brightest at home."

Compromise: "We will help you work" (6:1–4) Up to this point in the building program, Sanballat, Tobiah, and Geshem (Gashmu, v. 6) opposed everything that the Jews did, but now they offered to cooperate and help the Jews build the wall. They offered to meet Nehemiah in a village halfway between Jerusalem and Samaria, a quiet place where they could make plans on how to work together. "We're willing to meet you halfway," was their approach. "Now, don't be an unfriendly neighbor!"

Behind these two convictions was a third conviction: The Jews had nothing in common with Sanballat and his crowd, so there could be no basis for cooperation. Nehemiah had made that clear at the very outset of the project when he said to Sanballat, Tobiah, and Geshem, "But as for you, you have no share in Jerusalem or any claim or historic right to it" (Neh. 2:20 niv). God's people are different from the people of the world and must maintain their separated position (2 Cor. 6:14–7:1). If Nehemiah had cooperated with Sanballat and his allies, how could he have led the nation to separate itself from the foreigners in the land (Neh. 9:2; 10:28; 13:3)? He would have been inconsistent.

Of course, the enemy's strategy was, "If you can't whip 'em, join 'em—and then take over!" Once the enemy gets a foothold in a ministry, he starts to weaken the work from within, and ultimately, the work will fail. While cooperation in the Lord's work is a noble thing, leaders must take care that they cooperate with the right people at the right time for the right purpose, otherwise they may end up cooperating with the enemy. Satan is a master deceiver and has his servants ready to join hands with God's people so he can weaken their hands in the work (2 Cor. 11:13–15).

Nehemiah had both discernment and determination: He refused to be influenced by their repeated offers (6:4; see 4:12). If their offer was wrong the first time, it would be wrong the fourth time or the fiftieth time, and there was no reason for him to reconsider. Decisions based only on opinions might be reconsidered, but decisions based on convictions must stand unless those convictions are changed. Otherwise, decision becomes indecision, and the leader who ought to be a guidepost becomes a weather vane.

Loving compromise and cooperation can be good and useful things if there are no moral or spiritual issues involved. Happy compromise can invigorate a marriage or strengthen a ministry (Phil. 2:1–4), but this is compromise among people who love each other and have the same purposes in mind. When you invite the devil to join your team, expect him to change the rules and the goals, and expect to be defeated.

G.Slander—6:5–9

Slander: "We'll tell everybody about you" (6:5–9) The fifth time the enemy approached Nehemiah, it was

Nehemiah rejected their offer because of three con-

Nehemiah 6

His usual approach was to say, "It will blow over. Meanwhile, I go quietly on with my work." Nehemiah would have approved of his approach.

with an open letter accusing him of sedition. They had hinted at Jewish insurrection before the project had even begun (2:19), perhaps borrowing the idea from the people who had stopped the building of the temple years before (Ezra 4). Even our Lord was accused by His enemies of promoting sedition (Luke 23:1–5). It would be considered a serious charge in Nehemiah's day, because Persian kings tolerated no resistance from their subjects. Any hint of rebellion was immediately and ruthlessly put down.

Threats: "We will protect your life" (6:10–14) Shemaiah, a hireling prophet (v. 12), devised a clever plan for trapping Nehemiah. He shut himself up in his house and gave the impression that, like Nehemiah, his life was in danger. When Nehemiah came to see him, Shemaiah suggested that they both take refuge in the temple, where the enemy couldn't reach them (Ex. 21:13–14; 1 Kings 1:50–53). His words were very threatening: "They are coming to kill you; indeed, at night they will come to kill you" (Neh. 6:10 nkjv).

It's interesting to see how often the enemy used letters in their attacks against the work (Neh. 6:5, 17, 19). An "open letter" to a royal governor would be both intimidating and insulting. Letters to officials were rolled up and secured with seals so that only those with authority could open and read them. Sanballat wanted the public to know the contents of the letter because he hoped to undermine Nehemiah's reputation and authority. If some of the Jewish workers believed what was in the letter, Sanballat could organize them and create division within the ranks. It was a splendid opportunity for the enemy to divide and conquer.

Since he had access to the temple, it's possible that Shemaiah was of priestly descent, but even this didn't influence Nehemiah's decision. He quickly detected the hoax and let it be known that he was not about to run away in the face of danger. In the first place, he was not that kind of a leader.

"Should such a man as I flee?" he asked (v. 11). He had previously said, "I cannot come down!" (v. 3), and now he declared, "I will not go in!" (v. 11). Nehemiah was a true shepherd and not a hireling like Shemaiah (John 10:12–13). If he had run away and hidden in the temple, it would have ruined his reputation forever.

Statements like "it's been reported" and "they say" have caused trouble in many local churches and other ministries. In every organization, there are gossip-mongers, hovering like vultures, just waiting for tidbits of slander that they can chew, swallow, and then regurgitate. An anonymous wit has defined gossip as news you have to hurry and tell somebody else before you find out it isn't true!

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

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