Sunday, October 29, 2017 Lesson: Nehemiah 9:32-38; 10:28-29; Time of the Action: 445 B.C.; Place of the Action: Jerusalem Golden Text: Howbeit thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly (Nehemiah 9:33). I. INTRODUCTION. This week s lesson is part of a great prayer of confession and re-commitment on the part of the returned exiles following the rebuilding of the walls of Jerusalem under Nehemiah. There was an outbreak of revival described in Nehemiah chapter 8 which prepared the people to return in obedience to God. During this time of repentance, they remembered God s covenant and poured out their hearts afresh to Him. II. LESSON BACKGROUND. After centuries of backsliding, God chastened the Israelites by allowing the Northern
Kingdom to be carried away in captivity to Assyria in 721 B.C., and later the Southern Kingdom of Judah to Babylon in 586 B.C. By the time Judah was taken captive, those from the Northern kingdom had integrated into the Assyrian Empire which was later conquered by the Babylonians. The nation of Judah was held captive in Babylon for seventy years (see Jeremiah 25:11-14). When Persia defeated Babylon, the Jewish captives were permitted to return to their homeland at four different times. In 538 B.C., those who returned under the leadership of Sheshbazzar (see Ezra 1:8-11) began rebuilding the temple but didn t finish it due to local opposition (see Ezra 5:16). Another group of Jews returned to Judah in 521 B.C. led by Zerubbabel and Jeshua and completed the temple with the encouragement of the prophets Haggai and Zachariah (see Ezra 6:14-15). Ezra, who was both a scribe and a priest gained favor during the reign of Artaxerxes, king of Persia. This king commissioned Ezra to return to Jerusalem about 458 B.C. to bring order among the people of Judah who chose to return to their land (see Ezra 7:1-26). This was the third group of people to return to Judah. Thirteen years later in 445 B.C., Nehemiah returned to Judah to rebuild the wall around Jerusalem (see Nehemiah 2:11-15; 17-20), and despite opposition (see Nehemiah 4:1-3), the wall was completed in just 52 days (see Nehemiah 6:15). With both the temple and the walls of Jerusalem completed, the people asked Ezra to read to them from the book of the law of Moses which the Lord had commanded to Israel (see Nehemiah 8:1). In response, Ezra called a solemn assembly of all the people and read the law to them. In addition, the Levites also caused the people to understand the law (see Nehemiah 8:7). This is a biblical
basis for explaining the Scripture whether it s done from the pulpit (see Nehemiah 8:4) or in the classroom. Following this assembly where the Scriptures were read and explained, the people celebrated the Feast of Tabernacles, or Booths (see Leviticus 23:39-44). This feast commemorated the wilderness wanderings of Israel when they dwelled in tabernacles or tents. During that same month when the people celebrated the Feast of Tabernacles, they also fasted, and put sackcloth and ashes upon themselves (see Nehemiah 9:1). After hearing the law read to them, the people realized that they had not faithfully kept it. Therefore, a renewal of the Mosaic Covenant was necessary. Of course, this included confession of their sins as well as the sins of their ancestors which led to their captivity (see Nehemiah 9:2-3). As this solemn ceremony began, the Levites called the people to stand up and bless the Lord your God (see Nehemiah 9:5). In the remaining verses, as part of the people s confession, the Levites prayed to the Lord reviewing Israel s history and emphasizing the people s failure to keep the covenant (see Nehemiah 9:6-31). This is where our lesson begins. III. THE CONFESSION OF THE ISRAELITES (Nehemiah 9:32-35) A. God is faithful (Nehemiah 9:32-33) 1. (vs. 32). Up to now, Israel s prayer recounted
God s faithfulness to His unfaithful and wayward people. A change in focus is made here with Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day. The words Now therefore indicates that they want to focus on their present situation. They recognized the Lord as our God, the great, the mighty, and the terrible God, who keepest covenant and mercy. Notice that they still could call Him our God because He still was their God. However, this time they didn t take that privilege lightly. They also saw Him as the great, the mighty, and the terrible God. The term terrible here means awesome (see Nehemiah 1:5; 4:14). After acknowledging God s awesomeness and the fact that He keepest covenant and mercy, they pleaded with Him to let not all the trouble seem little before thee. In other words, they begged God not to see all the trouble that had come upon them as little or nothing. The people said that all the trouble Israel had faced fell on everyone, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people. Not only had these troubles, especially being removed from their land, affected the entire nation, their troubles also had lasted a long time. According to them their trials has lasted since the time of the kings of Assyria unto this day. This means that their trials had lasted from the times of the Assyrian kings right up to this day of confession. Assyria invaded and toppled Israel, the
Northern Kingdom in 721 B.C. some 400 years before Nehemiah s time. Although they threatened Judah, the Southern Kingdom, they never conquered them. Judah eventually fell to the Babylonians in 586 B.C. 2. (vs. 33). The prayer continued in this verse with Howbeit thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly. In other words, they were saying that in all that had happened to Israel, God had acted justly and faithfully, while they had only done wrong. We can see the sincerity in these people as they prayed because even though this new generation hadn t participated in the sins of their forefathers, they still identified themselves with them. B. Israel, an unfaithful people (Nehemiah 9:34-35). 1. (vs. 34). Continuing to pray, the people said Neither have our kings, our princes, our priests, nor our fathers, kept thy law, nor hearkened unto thy commandments and thy testimonies, wherewith thou didst testify against them. Here in their prayer of confession the people admitted that none of their previous leaders in the past kept thy law, nor hearkened unto thy commandments and thy testimonies. These included kings, princes, priests and the heads of families. Israel s kings like everyone else were bound by God s law. When they tried to ignore it or overrule it they were accountable to
God, and they brought judgment upon themselves. The priests were Israel s legitimate spiritual leaders who represented the people before God and taught them His law. But often they failed to do it. Much like many spiritual leaders today, they went through the rituals of serving God while living in sin (See I Samuel 2:22-35; Ezekiel 22:26). Likewise the fathers or heads of households were responsible for teaching their children (see Deuteronomy 6:6-7), but they didn t do so. Instead, with their actions they taught their children to sin. As a result, God through His laws didst testify against them. Therefore, they were found guilty. 2. (vs. 35). Adding to the indictment against their former leaders, the people prayed For they have not served thee in their kingdom, and in thy great goodness that thou gavest them, and in the large and fat land which thou gavest before them, neither turned they from their wicked works. The phrase their kingdom refers to the United Kingdom under Saul, David and Solomon. Even during those times when other nations feared Israel, the nation did not serve God even though He showed great goodness towards them. This speaks of the many material blessings the Lord gave to Israel. God also gave them the large and fat land which is a description of the size and fertility of Canaan. With all that God had done for Israel neither turned they from their wicked works. Not even God s immense goodness could make them turn from their wicked ways and toward Him.
IV. THE CONSEQUENCES OF THEIR SIN (Nehemiah 9:36-37) A. An acknowledgement of humiliation (Nehemiah 9:36). This prayer of confession continued with the people saying Behold, we are servants this day, and for the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it. Even though the Jews were back in their homeland, they realized that things were not like they were before the Captivity. Although this was the land that God covenanted or agreed to give to their forefathers, these descendants did not really possess it. They said Behold, we are servants this day and we are servants in it. As they prayed, they declared that in the land that God had given to their forefathers to eat the fruit thereof meaning to enjoy it, they were merely tenants and not owners. Israel was still under the rule of foreign kings in what should have been their own land. The people were back in Israel because the Persian kings permitted it, but they still had to obey the laws of Persia and pay taxes to them. Therefore, they were servants in it meaning their own land. The sad picture painted here illustrates the principle of Exodus 20:5 declaring that future generations may suffer because of the sins of their fathers. Because the fathers or ancestors didn t serve God, the children became servants of foreign powers. In Nehemiah s day, the Persians controlled Israel.
B. An acknowledgement of humiliation (Nehemiah 9:37). Still referring to the land in the previous verse, in this verse the prayer continued with the words And it (the land) yieldeth much increase unto the kings whom thou hast set over us because of our sins: also they (the Persians) have dominion over our bodies, and over our cattle, at their pleasure, and we are in great distress. The people realized that the land still yieldeth much increase, but the ones who were enjoying the abundant crops were the kings whom thou (the Lord) hast set over us because of our sins. Being convicted by the reading of the Law by Ezra and the Levites (see Nehemiah 8:1-6; 9:3), the people confessed that they were not enjoying the fruit of their land because of our sins. Unlike many people today, the Jews recognized that their situation was the result of their own waywardness. In addition to the foreign kings having control of their crops, the people also declared that they also had dominion over our bodies, and over our cattle, at their pleasure. In other words, the Persian rulers had dominion or control over the physical bodies of the Israelites and also over their cattle. The phrase at their pleasure means that since the Persian kings had dominion over everything in Israel, if they desired they could command that the people and their property become involved in their military operations. Looking over their entire situation, the Israelites prayed and we are in great distress. The Hebrew word for distress means to bind, or to be restricted. Therefore, the Israelites meant that they felt hemmed in
because they were not really free. The Persians had granted them all the favors recorded by Ezra and Nehemiah, such as permission to return to Palestine and rebuild the temple and walls of Jerusalem, and also to dwell in Judah. Yet the people were not free in the sense that they had been free in earlier centuries. V, THE COVENANT RENEWED (Nehemiah 9:38). In this verse, the people continued to pray saying And because of all this we make a sure covenant, and write it; and our princes, Levites, and priests, seal unto it. It is always true that when the Word is read and its message is understood, something must happen. The truth of God s Word demands a response. The phrase And because of all this refers to everything they included in this prayer revealing that at every turn God provided for their needs, defeated their enemies, and was faithful to the covenant; yet the Israelites turned their backs and rebelled. Therefore, they acknowledged that their present state of virtual slavery under the Persian kings was deserved. As a result of all this, the people said we make a sure covenant, and write it. This formal covenant promise made by Israel was actually a reaffirmation of the original Mosaic covenant they had broken. The restoration and reordering of the community can be complete only as the people renew their covenantal relationship with God. So they made a sure covenant. The word sure in Hebrew means what is fixed indicating
that the covenant was binding. They also declared that they would write it or put it in writing. In addition, they said and our princes, Levites, and priests, seal unto it. In making the covenant, the people solemnly pledged their faith in God. Their leaders here identified as our princes, Levites, and priests signed the covenant by applying seals bearing their names to wet clay tablets, which were then dried. This was the way people formalized documents in that day. Note: The Israelites used their situation as an occasion to reform and turn back to the Lord, Yahweh. They drew up a covenant or agreement pledging that they would return to the ways of the Lord (see Nehemiah 9:38-10:39). Yes confession is hard. It requires humbleness to admit that we have sinned and invited God s anger, but confession is essential if we want to grow in our faith. When we confess our sins either privately or corporately we can be assured of God s cleansing and forgiveness (see I John 1:9). VI. THE CURSE ACKNOWLEDGED (Nehemiah 10:28-29). Verses 1-27 of chapter 10 are not part of our printed text, but in those verses the names of those who signed and sealed the covenant are listed including Nehemiah. A. The people separate themselves from their neighbors (Nehemiah 10:28). This verse says And the
rest of the people, the priests, the Levites, the porters, the singers, the Nethinims, and all they that had separated themselves from the people of the lands unto the law of God, their wives, their sons, and their daughters, every one having knowledge, and having understanding. Nehemiah wrote that the rest of the people joined in committing themselves to keeping the covenant as well. He then listed the priests and the Levites who were the religious leaders. The porters were gatekeepers for the tabernacle (see I Chronicles 9:19), and the Nethinims were servants to the Levites and were most likely Jewish proselytes or converts. All of these leaders plus their wives, their sons, and their daughters, every one having knowledge, and having understanding, they all separated themselves from the people of the lands unto the law of God. This is what true conversion is: it is separating ourselves from the course and customs of this world, and devoting ourselves to the Word of God. Note: One of the problems the Jews faced when they returned to their land was intermarriage with heathens or Gentiles (see Ezra 9:1-3; Nehemiah 13:23-24). This behavior brought such distress to both Ezra and Nehemiah that they had to resort to extreme measures to end the practice (see Nehemiah 13:23-29). As believers, marrying outside the Christian faith can result in much tension and strife in the home. In obedience to Scripture, we should seek to marry only those of the same faith (see II Corinthians 6:14-18). However, if your situation is otherwise, God can still use you to win your unsaved spouse (see I Corinthians 7:10-16; I Peter 3:1).
B. The terms of the renewed covenant (Nehemiah 10:29). Our final verse says They clave to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God s law, which was given by Moses the servant of God, and to observe and do all the commandments of the Lord our Lord, and his judgments and his statutes. To demonstrate their separation from surrounding heathen neighbors, Nehemiah wrote that the people clave to their brethren, their nobles. The people recognized their nobles as their brethren because in the things of God, rich and poor, high and low, come together. After reaffirming the covenant, all the people then entered into a curse, and into an oath, to walk in God s law, which was given by Moses the servant of God. Not only did the people take an oath to keep the covenant, but they also entered into a curse or put themselves under a curse. This meant that if they didn t keep the covenant, they were asking God to send disaster on them for going back on their word. When the Israelites left Egypt and reached Mount Sinai, God presented the Mosaic Covenant to which all the people agreed saying All that the Lord hath spoken we will do (see Exodus 19:8). They broke the covenant and we all know what happened to them as well as future generations. The oath they were taking now was to walk in God s law meaning they would be obedient to the Mosaic Law which was given by Moses the servant of God. This meant that they would observe and do all the commandments of the Lord our Lord, and his judgments and his
statutes. This refers to obeying every word that proceedeth out of the mouth of God (see Matthew 4:4). This is what the Israelites should ve always done. If the people failed to keep all of God s Law, they would be subject to a curse which would include many forms of discipline and chastisement (see Deuteronomy 28:15-68). Note: In ancient covenants there was typically a stipulation describing what would happen if a party broke the agreement. The book of the law had made it plain that the Lord promised to bless obedience and to curse disobedience (see Deuteronomy chapter 28). As part of their commitment, the people recognized that their disobedience would activate God s threatened curses. God s Law had not changed so if the people were disobedient, the prospect of divine discipline was still in force. VII. Conclusion. There is no doubt that our lesson contains one of the longest prayers in the Bible. The prayer assumes correctly that since God is a covenant-making and covenantkeeping God, we can always return to Him no matter how much we have wandered off. The best and wisest thing to do is never wander off. When desperate times call for desperate measures, are we willing to seek God? Are we willing to pray and fast, trusting that God will answer on our behalf? Are we willing to make necessary changes in our everyday lives? Maybe our times of great distress are for the purpose of
awakening our spirits to our need for God. He is the strong tower that the righteous run to and are safe in. A repentant heart always finds the path to God s tower (see Proverbs 18:10). ***The Bible Expositor and Illuminator, Union Gospel Press***