Nehemiah 4****

Announcements

Connect meeting this Wednesday at 6 pm.

Tithe boxes

Introduction

Last week in my introduction to chapter 3, I zoomed out to a whole world view of historical events in the time of Nehemiah.

While all this was going on in Israel, there were important world events unfolding throughout the globe.

And it can be forgotten that while scripture zooms in on Israel and this area of the world … there were people all over the globe.

There were also many different ways of thinking … philosophies, religions, etc that were evolving and coming together.

I took us on a concise overview of simultaneous world events so that we would have a larger world perspective.

However, what I don’t want you to think is that by mentioning religious thought developing around the world that I was implying there are many ways to heaven.

Now, nobody asked or implied they thought I was saying that.

But, as a matter of being thorough, I want to make sure that if that impression was made, I take the time to squash it.

——

I’m sure we’ve heard it said … ‘everyone has to make their own way’ or ‘Jesus is not the way for everyone.’

And some people would say that every religion is just as legitimate as any other.

Others would say, “Christianity is not religion.”

But the simple definition of Religion is “a particular system of faith and worship.”

In fact, the letter James deals with religious belief, not condemning it, but commending ‘true’ religion as being in what we might call ‘fellowship’ with God.

But as a knee jerk reaction Christians feel like they have to deny that Christianity is religion, but rather relationship.

However, it is both.

And, yes, there are many “particular systems of faith and worship” around this world, but there is only one that is also a relationship with the true Living God.

And while all other religions require works to attain eternal salvation, only Christianity is about eternal salvation by grace through faith and not works.

But, the great irony is that if you really listen to what many Christians and Pastors teach about eternal salvation, what they say they say and what they actually say are in opposition to one another.

For instance, one might say, “Salvation is by grace through faith” and then in the very next sentence say, “all you have to do is …” and then comes the list … pray this prayer, come forward, repent of your sins.

And all the while, Jesus Himself says:

John 3:14–16 NKJV

And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life. For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.

Eternal life is given to those who believe Jesus.

Now, let me share with you what I just read in a certain commentary …

“It is not likely that people have misunderstood what the Bible says on “who” Jesus Is and “what” His message is since the Bible is quite specific on both topics.”

Now, the commentator is about to contradict what he just said … we continue, “The message of the Gospel of our Lord and Savior Jesus Christ is quite clear. It is our choice simply to believe it or not.”

So, the commentator says grace, but teaches works, because he says belief is a choice.

And this is incredibly frustrating for me to constantly encounter when I listen to teaching … It's like **Oh, yeah, we are saved by grace through faith … BUT (wink wink nudge nudge) you gotta come forward, you gotta pray a prayer, you gotta choose.

But facts are believed not by choice, but because they are facts, we come to believe something is true because we are satisfied it is true … not because we choose to believe.

If we have to choose to believe Jesus then we are depending on the work of making a choice.

ALL THE WHILE Jesus Himself time and again said everyone who “believes” Him is given eternal life.

Believe is pisteuō in the Greek … it is the root word from which we get pistis πίστις which is usually translated “faith.”

And we should note that Faith is faith.

Saving faith is not some special variety of faith.

Faith that delivers from eternal spiritual condemnation is no different than faith that the sun is shining.

Faith is faith and it means nothing other than being persuaded that something is true.

But, contrary to scripture, faith that saves spiritually is taught as something we can choose to create in ourselves.

No doubt we can choose to examine evidence to see if they are factual … And we can choose to do certain things such as read certain books or listen to certain teachers, and that may lead us to a conclusion.

But I cannot believe an untruth enough to cause it to be an actual universal truth.

Nor can I choose to believe an untruth enough to cause it to be a universal truth.

I can, however, be persuaded by evidence that a universal truth is, in fact, true.

And all this is very logical … But in the church, faith has become this confusing thing that we choose or we create or we manipulate or we work up in ourselves.

The reason for this is, I believe, the failure to recognize that NOT every NT text is evangelistic in the sense of the Gospel of Eternal Life by Grace through Faith in Jesus Christ.

In fact, the majority of NT texts were written TO born again believers ABOUT living as born again believers, teaching a good news that is specifically for born again believers … the Good News of Rewards for faithfulness.

That is, that born again believers all enter the kingdom, but will also receive or lose rewards depending on how they lived as believers.

BUT I've gone off on a bit of a tangent.

The question is, "Is Jesus the only way?"

Now, I could present all the evidence, but you here today are presumably all born again believers as this is the Body of Christ, gathered together to worship Him.

And while that would brush up against this question, it wouldn't directly answer the question.

But, Jesus actually told us the answer.

He said, “I am the way, the truth, and the life. No one comes to the Father except through Me."

Do not read below:

John 14:6 NKJV

Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me.

Jesus is the only way to the Father.

That is so both because He is the truth and because He is the life.

Jesus makes it clear … He is the only way to God the Father … and this is the truth for everyone!

The narrow road to God is the only road to God.

The narrow road to God, however, is also wide enough for everyone who believes Jesus, therefore having assurance.

All the other ways claimed by the world … Including the often called "Christian”way of faith that is proven or upheld by works, disallows … Even rejects assurance and instead depends on works.

So is it easy to believe in Jesus for everlasting life that is given as a free gift by the grace of God?

Some would say it is “easy believism” but the evidence of how much works based salvation error is taught in churches and of course in all other religions around the world would say otherwise.

It is demonstrated that it is easier to reject than it is to be persuaded.

But get this … if it is hard, it is not hard because we must persevere in good works.

It is not hard because we must work hard to obtain it and to maintain it.

It would only be hard because so few people actually believe it is true.

But the only way to obtain is belief in Jesus Christ for it.

And, not only for the unsaved world at large, but for many church goers today, that is hard to believe.

But that is all that is needed to obtain everlasting life.

And maintaining everlasting life is not only easy … it is not necessary … Because it is a done deal.

Once you believed in Jesus for everlasting life, you became eternally secure.

You cannot do anything to maintain it.

God guarantees that all who believe in Jesus have everlasting life and will never perish.

As Jesus proclaimed, He Is the one and only truth for all mankind … He Is the source of all truth.

John 1:17 NKJV

For the law was given through Moses, but grace and truth came through Jesus Christ.

The Bible proclaims repeatedly that there is only one way to God, and that way is Jesus Christ!

Jesus said He was God.

Jesus said He was the only way to the Father.

There is no middle ground in either of these statements.

This is true of the entire Word of God which proclaims Him to be Our Lord, Our God and Our Savior.

——

Today we are going to witness a man who will not give ground to evil men.

For him there is no middle ground.

He has his thoughts and eyes on the goal of walking and obeying Adoni Yahweh God.

Meanwhile the work did not go on unopposed.

Powerful men were involved in seeking to ensure that the walls were not rebuilt, and that Jerusalem was not re-established.

In our chapter for this morning, we transition from the group efforts detailed in chapter 3 to this adversity.

The narrative of rebuilding Jerusalem’s walls under Nehemiah’s leadership continues to unfold … … but now against a backdrop of external opposition.

Back in Chapter 2 we saw the stage set for this monumental task.

That was the moment when Nehemiah, moved by the ruinous state of his ancestral city, successfully petitions King Artaxerxes of Persia for permission to return to Jerusalem and undertake the reconstruction of its fortifications.

With royal letters in hand, Nehemiah made his way to Judah and Jerusalem.

The kings charter not only secured safe passage but also provided access to timber from the king’s forests and authority to go about the work.

Nehemiah then arrived in Jerusalem and strategically assessed the city under the cover of darkness.

Thus he prepared himself with information for the work, and with an understanding of the challenges that lay ahead.

——

As I’ve mentioned several times before, the period of Nehemiah’s project corresponds to a phase of significant construction in Jerusalem easily demonstrated in the archaeological record.

Remnants of walls and gates have been unearthed in various excavations around the ancient city.

Large stones and remnants of gates can be dated back to the Persian period.

So don’t let anyone try to tell you historicity of the Bible can’t be demonstrated.

And, the historicity is not limited to Judah - the larger Persian empire and significant events are well documented.

And there were quite a few events worthy of documentation.

The territory of Persia was large, but also diverse and the need to control the empire made it necessary to keep careful notes.

It was this need to maintain peace and order in the empire that likely played a role in Artaxerxe’s decision to support Nehemiah.

——

Chapter 3, even though it was essentially a long list of names connected with the rebuilding efforts, also demonstrated to us the unity and enthusiasm among the Israelites for the rebuilding.

But as chapter 4 begins, the enthusiasm and progress seen in chapter 3 soon meet significant resistance.

In fact, the local opposition is a major theme here, as neighboring factions, threatened by the fortification of Jerusalem, begin to mount their opposition.

And we’ll see here not only the physical challenges of rebuilding but also social and political tensions.

And so, Nehemiah’s leadership is put to the test.

He has to navigate both the internal task of keeping people motivated and the external challenge of countering the surrounding adversaries.

So, let’s pray and dig into the text:

Prayer: Lord, indeed You do all things well. We thank you for this time we have had together worshipping You and studying Your Word. Your Word is truth and in it we find that You are Creator God and You alone are to be worshipped. We also learn that You are faithful, without shadow of turning, and Your mercy endures forever. We appeal to You that the hearts of the world should be persuaded that Jesus is the only Way … The Way, the Truth, and the Life.

You love us perfectly, even sending Your own Son to die for our sins making the way for all the world to be saved. Help us as born again believers to commit ourselves to Your faithfulness and to abide in Your love. We ask that You would help us to grow in our love for one another. And we ask that You would establish us in all things. Keep our minds and our hands from evil and protect us from the deceptions of our enemy the devil. Thank You for the trials that You graciously see us and grow us through. May You be glorified in our trials. Thank You for being our Great High Priest. Lord, we place ourselves before you to do Your will. Lead us in victory, and use us to spread knowledge of Jesus Christ to the unsaved world.

V1-2

Sanballat is described as a high-ranking official, often referred to as the governor of Samaria, which, as we know, was a neighboring region to Jerusalem.

There is evidence from extra-biblical sources that confirm his role as a governor in the region during this time.

For example, the Elephantine Papyri, a collection of Aramaic letters from a Jewish colony in Egypt, mention a Sanballat who was a governor of Samaria, … This aligns with the timeframe of Nehemiah.

His full title is typically "Sanballat the Horonite," which likely indicates his origins from the city of Beth-Horon in Samaria.

Politically, as governor, Sanballat had a vested interest in keeping Jerusalem weak and defenseless, as a fortified Jerusalem would pose a potential threat to the balance of power in the region.

Personally, he stood to lose influence if Jerusalem regained its strength and independence.

There were also longstanding tensions between the Jewish people and the Samaritans, partly due to differences in religious practices and claims to the land.

Finally, it was not just regional politics … Sanballat’s actions suggest that he might have been maneuvering within the complex web of Persian imperial politics to challenge this decision or to prevent Nehemiah from gaining too much power.

In our text, we'll see Sanballat is portrayed as mocking and ridiculing the efforts of Nehemiah and the Jewish people as they attempt to rebuild the walls of Jerusalem.

But, Sanballat's actions go beyond mockery, as he actively seeks to rally other regional leaders, such as Tobiah the Ammonite and the Arabs, to sabotage Nehemiah’s efforts.

He plays the role of a disruptor, attempting to demoralize the builders and sabotage the restoration of Jerusalem.

AND his opposition escalates from verbal insults to plotting an actual military attack, intending to stop the construction altogether by force.

The text differentiates his brethren from the army of Samaria.

He spoke before both groups.

The question then is who were these brethren?

The Hebrew word is vague as it is used here … It could be blood brothers, or companions or some group with a common affinity.

I think the answer to the question is back in chapter 2.

Nehemiah 2:9–10 NKJV

Then I went to the governors in the region beyond the River, and gave them the king’s letters. Now the king had sent captains of the army and horsemen with me. When Sanballat the Horonite and Tobiah the Ammonite official heard of it, they were deeply disturbed that a man had come to seek the well-being of the children of Israel.

So, I think brethren here refers to Tobiah and another named later, Geshem the Arab.

Do not read below:

Nehemiah 6:1 NKJV

Now it happened when Sanballat, Tobiah, Geshem the Arab, and the rest of our enemies heard that I had rebuilt the wall, and that there were no breaks left in it (though at that time I had not hung the doors in the gates),

In a broader sense, then his brethren are allies … those in union with him as adversaries of the Nehemiah.

The army of Samaria would be a local military contingent such as a governor would necessarily require as a kind of police force.

The mention of the army is a bit of foreshadowing of the violence that will follow.

——

So, Sanballat made his views widely known among those who have some authority, and those who will enforce his decisions.

He is riling them up … While puffing himself up.

His questions are clearly derogatory, based on his contemptuous view of their weakness and feebleness.

He called them feeble, and weak … And insinuated they were stupid to even try to rebuild.

As we know they had been constantly struggling against hard times and had been finding life difficult, something partly due to Sanballat and his cronies already.

The powerful leadership of Nehemiah, combined with the strength of his escort, was of tremendous importance the ailing Jews.

In the case of this text, ’fortifying themselves’ or ‘leaving it to themselves’ is paralleled by ‘making the burned stones live’, in other words relying on themselves and hoping for a miracle as they use inadequate materials for their fortifications.

His claim is that they are relying on themselves and on an inadequate God and are anticipating the achievement of a quick fix while relying on inadequate materials.

He is sure that they are involved in folly … The walls will take longer to rebuild than they think … They don't have the expertise, and the burned limestone would be terrible rebuilding material … It would only crumble.

Surely they are foolish to even attempt their rebuilding effort … And they are not even aware of the problems they will encounter.

——

Now, with verse 3 we find that Tobiah was right there with them.

And he joined in with Sanballat, claiming that if even a fox were to climb on the walls it would cause them to break down.

He too has in mind the inadequacy of the materials, the shortage of time and the lack of expertise of the builders.

He considers that they are incapable of achieving their purpose.

V4-5

The text doesn't explicitly say, but this is Nehemiah's response … An imprecatory prayer.

His prayer emphasizes the fact that Sanballat’s questions were intended to be an insult against God, as well as a reproach on His people.

He calls on God that He would not disregard what they are saying.

They have despised His people, and have provoked Him to anger in front of His people.

Thus he prays that what had previously happened to God’s own people because they had despised God, should now be done to these equally sinful people.

Let their sin not be overlooked.

Let them too be taken into exile.

Now, we know Christ's teaching from Matthew 5:

Matthew 5:44 NKJV

But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you,

However, we should note in his defense that Nehemiah was not praying that they would be sent to hell or spiritually eternally condemned.

Rather, Nehemiah was praying that God would punish them temporally … Just as God punished Israel for their sinfulness.

Nehemiah is pointing out that God punished Israel, should God not also punish these that are mocking Israel and rebelling against God?

Or perhaps I could put it this way - 'Let them receive the due reward for their sins.'

And by the way, Revelation 6 speaks of a similar outcry from the martyred saints during the Tribulation - "How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?”

Do not read below:

Revelation 6:10 NKJV

And they cried with a loud voice, saying, “How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?”

The final part of verse 6 is a difficult translation.

As the NKJV has it, it makes no sense with the rest of the prayer.

But notice that the YOU is in italics … It has been added by translators.

So, the actual text reads, "They have provoked to anger before the builders.”

Which is still difficult.

But not so much when we realize that "they have provoked” in this context would mean "they have bitterly offended”… So, the better translation would be, "For they have bitterly offended the builders.”

Do not read below:

Nehemiah 4:5 NET

Do not cover their iniquity, and do not wipe out their sin from before them. For they have bitterly offended the builders!

It is difficult to say where Sanballat and Tobiah were located when they offered their observations.

On one hand the text seems to imply that they were nearby where they could be heard … But that he was before the army of Samaria seems logically to imply they were in Samaria.

But, I think the idea is that what they had been propagating had reached the ears of the builders.

The builders had been made aware of the general mockery that accompanied their work, shaming them.

V6

Nevertheless, the work continued.

And in the face of the opposition, and with the favor of God, the work on the walls continued.

And within a comparatively short time Jerusalem was encircled by a wall which was overall half the height of what it had been before.

But while not it's full height, it went all the way around … and would now provide some defence.

No longer could just anyone come in, and no longer was Jerusalem at the mercy of just any force that sought to attack.

All this was the result of the exertions of men who were determined to get the job done and had labored accordingly.

V7-9

However, the mockery and derision of Sanballat and those with him, while having failed, did not shut them up.

Their anger was still aroused, … Sanballat and his allies now determined to bring the work to a stop by using violence.

And notice that the list of adversaries has now increased.

We now have Arabs (no doubt thanks to Geshem), Ammonites, and Ashdodites added.

The Ammonites were from the East and the Ashdodites from the West.

Ashdod was the name of the overall province that included former Philistine territory.

These, seeing the remarkable and unexpected progress made by Nehemiah and the builders, plotted an incursion into Jerusalem with the hope of causing confusion.

Their idea was to work together to send bands of armed men against Jerusalem to cause confusion among the builders, and, as we will see in verse 11, kill some of them, thus hoping to set them straight and keep them in line so that they would know their place and cease their work.

These attacks were to be quick raids, totally unexpected by the builders … taking them by surprise, so that they could cause trouble or kill a few builders and then quickly retreat to safety.

This was not an invasion or war against Judah in the normal sense.

Something of that scale would have brought the Persian army down on them.

And it seems as well that the whole emphasis of both sides was on Jerusalem alone.

Even so Sanballat had to be cautious.

During the time of Nehemiah, the province of Judah, which included Jerusalem, was a small part of the larger Persian satrapy known as "Beyond the River" … That is trans-Euphrates.

This satrapy covered a vast region west of the Euphrates River, including parts of modern-day Syria, Israel, and Jordan.

This area had a Persian official over it that Sanballat would have had a healthy fear of.

Remember that Nehemiah himself served as a cupbearer to King Artaxerxes, and his mission to rebuild Jerusalem was under the authority of the Persian administration.

This meant he would have dealt with local governors (like Sanballat) and likely reported to the Provincial governor responsible for overseeing the entire region.

So, any large scale invasion would have received a swift response from Persia.

So, Sanballat, must have reasoned:

1) that he could suggest that much of it was the work of bandits who were difficult to control, and/or

2) that as regards his own activities he could point to the previous instruction from Artaxerxes calling on him to enforce the cessation of the building of the walls … that he was thus acting in accordance with instructions.

3) that he could count on the matter not being treated too seriously, being dismissed as simply local feuds, or indeed a combination of all three.

These arguments would depend on the attacks not seeming to be too coordinated or too severe.

They wanted the builders to be afraid enough that they did not work.

BUT, the walls being half the height, and no doubt portions of them attaining full height, a watch could be set, allowing the builders to work.

And Nehemiah did this and this strategy in defending Jerusalem succeeded.

——

Nehemiah’s firm response is now set against the background of three problems which were in danger of halting the work.

V10-11

The difficulties of clearing rubble and rebuilding had brought the laborers to exhaustion.

Then add in the disruptions from Sanballat and his allies, which were having a demoralizing effect on the laborers.

There's an interesting difference between the Masoretic Text (the traditional Hebrew text of the Old Testament) and the Septuagint (the ancient Greek translation known as the LXX).

In the Masoretic Text, Nehemiah 4:10 reads:

Masoretic Text (MT):

"Then Judah said, 'The strength of the laborers is failing, and there is so much rubbish that we are not able to build the wall.'"

However, in the Septuagint, the verse reads:

Septuagint (LXX):

"The strength of the enemies is broken, but we are not able to build the wall."

Do not read below:

Nehemiah 4:10 Brenton LXX En

And Juda said, The strength of the enemies is broken, yet there is much rubbish, and we shall not be able to build the wall.

The discrepancy arises due to differences in the underlying Hebrew texts and how they were translated or copied over time.

Here are some reasons that explain why the Septuagint reads "The strength of the enemies is broken":

For one thing there were different Source Manuscripts:

The Septuagint translators may have used a Hebrew manuscript that varied slightly from the text that later became the Masoretic Text.

Ancient Hebrew manuscripts were handwritten very carefully, however, slight variations could occur over centuries of copying.

And, for another, there may have been different translation choices:

The Hebrew words for "laborers" (sabbalîm) and "enemies" (sôn'îm) are different but could be confused if misread or if the manuscript being used was damaged.

The Septuagint translators might have interpreted the context to emphasize the diminishing power of the enemies rather than the fatigue of the workers.

Which also speaks to scribal errors:

Copyists might have mistakenly substituted words due to similarities in spelling or pronunciation.In handwritten texts, letters can be misread, leading to words like "laborers" being read as "enemies."

And, of course, contextual Interpretation can result in slight differences:

Nehemiah 4 describes opposition from external enemies like Sanballat and Tobiah.

The Septuagint may reflect a tradition where the focus was on the weakening opposition rather than the internal struggle of the workers.

As we might expect it is the case that such differences are common in ancient texts due to the way manuscripts were transmitted and preserved, despite the best efforts of scribes and copyists.

And this is why comparing different versions like the Masoretic Text and the Septuagint is helpful in order to understand the range of interpretations and textual traditions.

Having many manuscripts to compare becomes very important to a proper translation, and today we have many more manuscripts to compare and a better understanding of the ancient languages.

For this reason, I prefer the NET over older translations when I study … This and having the translators notes.

In this case, each version offers a slightly different theological emphasis … two possible ways this text was intended to be understood, but in reality they both bring out truths about the situation.

The Masoretic Text Highlights the internal challenges and discouragement among the people of Judah due to the immense task and their physical exhaustion.

And the Septuagint Text Suggests that while the enemies are losing strength, the builders still feel unable to complete the work, perhaps emphasizing their lack of confidence despite the adversaries' decline.

This variance actually enriches our understanding of the text by highlighting different aspects of the challenges faced during the rebuilding of Jerusalem's walls—whether it's the weariness of the workers or the diminishing threat of their enemies.

——

So, despite the efforts of the enemy being thwarted by Nehemiah's plans, things were getting very difficult for the laborers.

The task at hand was enormous, and they were finding things too much for them.

The obstacles were enormous.

So much rubble still had to be removed.

The laborers had set aside those duties that supplied for their families and livelihood to do this work.

They were demoralized by the mockery of their enemies.

And at times the enemies raids were successful … And they were planning to increase their surprise, unexpected attacks.

Therefore, they were beginning themselves to doubt their ability to complete the building of the wall.

V12

Meanwhile, other Israelites, who were not participating in the work, repeatedly said to the laborers, ‘give up and come back to your normal lives among us’.

The temptation must have been enormous.

There was a clear recognition that any violence would only be carried out against the builders in Jerusalem.

Meaning, any who quit the work and went home would be safe.

So then, it was a very real possibility that the work would grind to halt with the walls still unfinished, and Jerusalem still a prey to marauders.

It was then that Nehemiah stepped in.

It should be noted that verse 12 in the Hebrew is clearly connected with verse 13.

Thus, Nehemiah’s response is linked with, and contrasted with, the attitude of their fellow-Jews (something which our division of the verses hides).

So then - Let's read on.

V13-14

Here we have Nehemiah’s response to the suggestion that they should give up building the walls and seek safety outside Jerusalem.

His wisdom is demonstrated by the fact that before he spoke to the people, he organized a solid means of defense which would give them something to have confidence in.

It was only then that he exhorted them to resist.

His method was simply to demonstrate the possibility of resisting any attack, and to underline the fact that the half-constructed walls already provided a level of defense.

His purpose was to demonstrate that if they came together they were strong enough to resist ‘surprise attacks’, … which would no longer be a surprise because they were prepared.

He would know that messengers would arrive with the news when such attacks were imminent.

The people he stationed were fully armed with swords, spears and bows and were placed in the open spaces where there were no buildings, which would be the parts where the walls were lowest.

The very gathering of men fully armed would act as a confidence boost to the laborers.

And the laborers themselves had arms available to them, so they would no longer see themselves as a prey but as an army.

The stationed groups were divided up into several fighting units based on family and tribal connection, just as the laborers were.

This was much as Israel would go into battle in the older days … That is, this assembly of tribes.

And they were armed with long range weapons and with close range weapons, adding to their ability to thwart the attacks.

——

In verse 14 we are told he reviewed the troops which he had arrayed before the people, and rose up and spoke to the nobles, rulers and people giving them reassuring words.

They were not to be afraid of anything that the enemy would try to do.

Rather they were to remember Who and What God was, and that He was on their side.

As a consequence, they were to be ready to defend themselves, fighting to establish the future for their loved ones and their possessions.

If Judah was to have any independent future, Jerusalem had to be re-established.

It was recognition of this fact that made their adversaries so fierce in their opposition.

And it was recognition of this fact that should make them strong.

v15-18

The news of his preparations for the defense of Jerusalem reached the ears of his enemies.

Apparently this so frustrated the enemies plans that no attack happened.

As Nehemiah piously put it, and firmly believed, they were forced to recognize that God had brought their counsel to nothing.

God had heard the prayers of His people.

The people with him apparently saw it in the same way, for they returned to their working positions on the wall.

The work went on unhindered.

Nehemiah now called on his own specialist troops that had been sent with him from Persia, fully armed with armor, shields, and weapons, to involve themselves in the defense AND the work.

It is probably the case that they had previously been helping with the building work, presumably in a supervisory capacity.

Now half of them were withdrawn and called on to stand fully armed ready for any emergency.

They would bear the initial brunt of any surprise attack.

Being official Persian troops, they had superior armor and arms compared to the Jews … And probably the adversaries as well.

The other half of Nehemiah’s men were to continue to help in the work, but with their own armor held ready by the former in case they were called on.

So this with the Jewish men who also stood as guards, formed a permanent ‘standing army’.

Meanwhile the rulers of the Jews, also presumably acting as supervisors, were supporting ‘the whole house of Judah’, that is, those who were working on the walls.

They encouraged them in the work, kept in communication with Nehemiah, and stood ready to act as militia leaders.

These formed a secondary force which could be called up if required.

V17-23

The remainder were divided into two groups, those who ‘bore burdens’ (the fetchers and carriers) and those who built.

The former bore their burdens with one hand and carried their weapons in the other.

The word for weapons indicates a spear, which was why they could not carry them in their belts.

The latter continued building and wore their swords in their belts.

All were at the ready in case the alarm sounded, indicating an impending attack.

The responsibility for sounding the alarm lay in Nehemiah’s hands.

Attending him always was a trumpeter.

And the instructions that he gave to the nobles, and the rulers appointed over the militia, and the people themselves, who were necessarily spread out right round the walls, was that whenever they heard the trumpet sound, there they were to gather, weapons in hand, to assist in driving back the enemy.

Nor were they to be afraid, for they were to recognise that ‘our God will fight for us’.

Thus all were to be constantly at the ready, he, his brothers (fellow-Jews), his own special fully armed servants, and his own bodyguard.

And this they did.

None got undressed, but rather slept in readiness for instant action, and even bore their weapons when they went for water.

In all his preparations Nehemiah in the end totally depended on God.

——

Perhaps you might be wondering if there are any takeaways for you from this text.

Well, in the interest of being true to the intent of the text, I tend to be very careful about application - especially when dealing with history texts.

There are, however a couple of things we may glean from this.

I think one of those things is depending on God, while also being willing to take action.

God is most certainly actively involved in the lives of all born again believers.

The Israelites trusted in God's protection but also took practical steps to safeguard their work.

And a good work is trusting God … but also exercising diligence and wisdom.

We might also determine that preparedness in spiritual warfare is also advised.

The builders kept their weapon close, and it is wise for Christians to stay close to God's Word and maintain a prayerful life.

Ephesians 6:10-18 speaks of the "armor of God," highlighting the need for spiritual readiness against challenges and temptations.

Do not read below:

Ephesians 6:10–18 NKJV

Finally, my brethren, be strong in the Lord and in the power of His might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints—

This involves daily discipline and vigilance, being aware of potential threats to one's faith and integrity, and being prepared to confront them.

Simultaneously working on personal growth (building) and being ready to face spiritual challenges (defending) reflects the dual roles the laborers embodied.

We also may observe themes of community, cooperation, and perseverance in the face of opposition.

The Israelites faced ridicule and threats but remained steadfast in their mission.

Similarly, Christians may encounter skepticism, opposition, or discouragement but God is faithful and we may count on Him to bring us through.

Reliance on God's sovereignty is a foundational aspect of this narrative.

Recognizing moments when outcomes are beyond human control and seeing God's hand at work fosters a deeper trust in divine providence.

Regular prayer, as exemplified by Nehemiah throughout the book, aligns actions with God's will and provides guidance.

Cultivating a thankful heart for God's protection and guidance fosters a positive outlook and deepens faith.

This attitude of gratitude and dependence on God is essential in navigating life's uncertainties.

Let's pray:

Prayer: Lord, we thank you for this time we have had together worshipping You and studying Your Word. We thank you that You are faithful and Your mercy endures forever. Increase our love for one another and for all, establish us in all things. Keep our minds and our hands from evil and protect us from the deceptions of our enemy the devil. Thank You for the trials that You graciously see us and grow us through. May You be glorified in our trials. Thank You for being our Great High Priest. Lord, we place ourselves before you to do Your will. Lead us in victory, and use us to spread knowledge of Jesus Christ to the unsaved world.