God Answers Scorn with Strengthened Saints

Introduction

Good morning.

Praise God for His work, His ways, and His glory, which we experience through His sovereign and gracious hand.

Previously in Nehemiah chapter 3, we saw that:

God’s work begins with devotion (v.1),

God’s work advances through diversity (vv.2–13),

God’s work restores what is disgraced (v.14),

God’s work proceeds with diligence (vv.15–25),

God’s work requires dedication (vv.26–30), and

God’s work results in distinction (vv.31–32).

Chapter 3 revealed God’s work, God’s way, and God’s glory as He placed people in the right place, at the right time, with the skills, professions, and callings He sovereignly ordained. Through their obedience, His covenant purpose—to return His people to the place He promised—was being fulfilled.

When Nehemiah testified that the good hand of God was upon him, the people of Jerusalem—burdened with affliction and reproach—were strengthened by God for the work. They rose to build, and the God of heaven prospered them.

So God honoured their faith by recording their names in His eternal Word. Each person was given a portion, a right, and a memorial in Jerusalem.

Like a single unbroken tracking shot in a film, the narrative of chapter 3 moves seamlessly around the walls of Jerusalem, capturing each detail in continuous motion — from gate to gate, tower to tower, and section to section. Without any narrative cuts, it records the systematic rebuilding of ten gates, numerous towers, named wall sections, strategic landmarks, and even portions near people’s homes — showcasing the unity, order, and devotion of God’s people as they restore what was broken.

Every segment—from the Sheep Gate to the Miphkad Gate—testifies to the unity, diversity, and devotion of God’s people working under God’s direction.

But now, in chapter 4, the tone shifts. While we might expect the narrative to remain positive—because the people were responding in faith and obedience—we are reminded that wherever God’s work advances, opposition follows. Obedience invites resistance.

Let us open our Bibles to Nehemiah 4:1–6. Please stand as we read God’s Word together.

Prayer

Most Gracious and Heavenly Father,

We thank You for another sweet hour of grace as we gather to worship You as Your local body. Thank You for Your precious Word, which reveals how Your sovereignty unfolds, how Your will is revealed, and how Your purposes are fulfilled through Your people.

Father, we are blessed to be part of Your work—citizens of Your eternal kingdom, children of the living God, redeemed by the precious blood of our Saviour. What a privilege to open Your Word and be ministered to, encouraged, instructed, exhorted, and built up in Christ.

We pray for clarity and understanding. Our minds are weak and prone to wander. Hold our attention, Lord, and anchor our thoughts so that we may see, learn, and be guided by Your truth—set apart from the corruption of this world.

Minister to our needy souls. Convict us of sin, that we may grieve over it and repent. Call us to faith—true, active faith. Stir us to serve in the ministries You have entrusted to our church. Draw us away from complacency, from pride, and from the weakness of the flesh. Help us to pursue holiness, righteousness, and Christlikeness.

Father, bless us through Your Word today.

We give You all the honour and glory, and we pray all these things in the name of Christ, our Cornerstone.

Amen.

God Answers Scorn

with Strengthened Saints

Propositional Statement

When God sovereignly advances His work through the faithful obedience of His people, the enemy will inevitably rise in opposition—through ridicule, discouragement, and threats.

Yet God, who oversees the work, also sustains the workers—He hears their prayers and strengthens them to endure and continue.

So that His name is glorified not only through the work itself, but through the steadfast faith of His people amid opposition.

1 The Sneering of the Enemy (vv. 1–3) The enemy mocks God's people with ridicule, targeting their identity, ability, and purpose.

2 The Supplication of the Leader (vv. 4–5) Nehemiah turns to God—not with retaliation, but with righteous prayer entrusting justice to God.

3 The Steadfastness of the People (v. 6) Despite mockery, the people persevere. God gives them a mind to work, uniting and strengthening them.

1 The Sneering of the Enemy (vv. 1–3)

Nehemiah 4:1–3

1But it came to pass,

that when Sanballat heard

that we builded the wall,

he was wroth,

and took great indignation,

and mocked the Jews.

2And he spake before his brethren

and the army of Samaria,

and said, What do these feeble Jews?

will they fortify themselves?

will they sacrifice?

will they make an end in a day?

will they revive the stones out of the heaps of the rubbish which are burned?

3Now Tobiah the Ammonite was by him,

and he said, Even that which they build,

if a fox go up,

he shall even break down their stone wall.

As chapter 4 begins, the scene shifts from the people working together on the walls of Jerusalem to an ominous new setting. Sanballat, along with his allies and the army of Samaria, begins to discuss what is happening in Jerusalem.

Sanballat, whose name means “Sin (the moon god) gives life,” heard the report. This wasn’t a rumour or speculation. The news had reached him — clear, confirmed, and it deeply disturbed him.

What did he hear? That under Nehemiah, God had united all kinds of people — from every walk of life, both residents of Jerusalem and those from surrounding regions — to begin rebuilding the city’s walls.

The work had moved from vision to visible construction. The people had responded to God’s call, and they rose willingly to restore the gates and rebuild the walls, each one stationed at their assigned portion.

This was a turning point. The opposition now sees that God’s people are not merely talking about restoration — they are now actually rebuilding.

And what was Sanballat’s response?

The text says in verse 1, he was wroth — a Hebrew expression that means he burned with anger. The report set him ablaze emotionally, as though he were lit to explode.

But that wasn’t all — he also took 'great indignation,' a phrase that describes deep agitation and emotional provocation: a seething, resentful rage.

Picture a fire ant nest — calm on the surface — but once a stick is thrust into it, the ants come spilling out in a frenzy. That’s the kind of eruption we see in Sanballat. His pride had been pierced, and his fury came pouring out, hostile and uncontrolled.

Pause and compare this with Nehemiah’s response in chapter 1. When he heard about the suffering and shame of the exiles, he sat down and wept. For days, he mourned, fasted, and prayed before the God of heaven.

But Sanballat’s response to the people’s progress was the opposite. When he realised the plan had become an actual building project — when he saw their unity and the walls rising — he didn’t mourn. He erupted. His pride was stung, and like a provoked fire ants’ nest, he burst into a furious, uncontrollable rage.

But look closely at the end of verse 1 — to whom was his rage directed? “He mocked the Jews.”

He didn’t call them builders or residents of Jerusalem; he mocked them by their covenant identity — the Jews — a name bound to their history, their God, and His promises.

His contempt wasn’t ultimately about walls or construction. It was about who they were: the people of Yahweh.

To mock the Jews was to mock their relationship with God, their hope in His covenant, and their role in redemptive history. Sanballat’s rage wasn’t just against Nehemiah’s project — it was against God’s people being re-established under God’s rule, in God’s city, by God’s Word.

In his fury, he sought an audience. Look at verse 2 — he didn’t stew in private. He made his hatred public, mocking the Jews before his brothers and the army of Samaria.

What burned in his heart spilled from his mouth, revealing a deep hatred not just for builders, but for the identity and faith of God’s covenant people.

Before we continue, I want you to notice the escalation of Sanballat’s anger.

In Nehemiah 2:10, we read that “it grieved them exceedingly” — Sanballat and Tobiah were deeply disturbed simply at the idea that someone had come to seek the welfare of Israel. This is the first stage: opposition to intent. They were provoked not by action, but by the mere possibility of God’s people being helped.

Then, in Nehemiah 2:19, their hostility intensified: “They laughed us to scorn and despised us.” Now their opposition becomes vocal. They openly ridicule the plan and question the legitimacy (le-gitimacy) of the Jews’ mission. This is the second stage: opposition to planning. What began as silent grief becomes public scorn as the vision becomes more concrete.

By Nehemiah 4:1–3, the work has visibly begun — and so has the fiercest resistance: “He was wroth… took great indignation… and mocked the Jews.”

This is the third stage: opposition to action. Now the enemy is no longer just grieved or mocking — he is enraged. What began as quiet displeasure has escalated into full-blown public fury and coordinated mockery.

Do you see the pattern? First they grieved at the idea, then mocked the plan, and now they rage against the progress. The more faithful God’s people become, the more furious the opposition grows.

❝It is a sweet thing when the people of God move in unity to obey His call. But when the wall of obedience goes up, the noise of opposition comes down loudly”

Beloved, never be surprised when your faithful obedience draws fire from the enemy. Satan does not trouble himself with passive believers. But when you respond to God’s call—to serve, obey, and trust Him—the evil one will surely stir up resistance. And that resistance may come not only from strangers, but even from friends and family.

This is the cost of advancing the kingdom — but it is also the evidence that you are truly in the fight.

Now take note of Sanballat’s audience in verse 2 — because he doesn’t keep this to himself.

“He spoke before his brothers and the army of Samaria.”

This detail is deeply significant. Sanballat isn’t alone in his hatred — he surrounds himself with like-minded allies, and now he draws in the military.

These are trained soldiers, men of war, armed and dangerous. The presence of the army reveals just how seriously he regards the rebuilding of Jerusalem’s wall. This is not a petty concern to him — it is a perceived threat, worthy of a public and militarised response.

Once again, we see the escalation of hostility. The resistance has evolved — from personal, to political, to militarised.

Is this not the same pattern repeated throughout redemptive history? The prophets were scorned, Christ was crucified, and the martyrs were slain — all by powers that viewed God’s work as a threat to their own.

Now look at the middle of verse 2 — Sanballat unleashes a barrage of sarcastic, rhetorical questions. These are no innocent inquiries. Each one is crafted to mock, to demoralise, and to discredit the work of God. His aim is clear: to ridicule their efforts, shake their confidence, and sow seeds of doubt.

1. “What do these feeble Jews?” Sanballat begins with scorn, labelling them feeble — weak, helpless, insignificant. He mocks their lack of strength and status: no army, no king, no power. They are exiles, conquered and broken. Behind his words is a sneer: “What can these pathetic Jews possibly accomplish?” His aim is not just to mock their efforts, but to attack their very identity as God’s people.

2. “Will they fortify themselves?” Sanballat mocks the very idea of defence. To fortify means to make strong against attack — and he scoffs at the thought that this scattered, powerless people could build anything secure. “Do they really think a wall will protect them?” he sneers. His ridicule targets both their ability and their confidence.

But what Sanballat fails to grasp is that the strength of the city lies not in its walls, but in God.

As Psalm 127:1 reminds us, “Except the LORD keep the city, the watchman waketh but in vain.”

3. “Will they sacrifice?” Here, Sanballat mocks their dependence on God. He’s not seriously asking about offerings — he’s ridiculing the idea that prayer, worship, and devotion could actually accomplish anything. “Do they really think sacrifices will rebuild a wall?” To him, spiritual devotion is useless. Real power, in his mind, lies in human strength — not divine help.

But in mocking sacrifice, he mocks what is central to their identity — a people wholly dependent on Yahweh. The Jews weren’t just building a wall; they were consecrating themselves afresh to the God who redeemed them. Their sacrifices were acts of worship, trust, and covenant renewal.

And isn’t this the kind of ridicule Christians still face today? “You pray too much.” “You’re always at church.” “You read your Bible too seriously.” And then the punchline — “Careful, you’re becoming too holy that you might overshoot heaven!”

It’s the same unbelieving spirit — one that scoffs at worship, belittles devotion, and mocks holiness. But let the world mock. God honours those who offer themselves fully to Him. In the end, it is not our sacrifices that build the kingdom, but the God who receives them.

4. “Will they make an end in a day?” Sanballat mocks not just the work — but the pace. His sarcasm drips with contempt: “Do they really think they’ll finish this in a day?” He paints their determination as naive, their zeal as foolish and short-lived.

But this question reveals more than ridicule — it exposes his ignorance of faithful perseverance. God’s people never claimed the work would be quick. They were resolved to labour patiently, trusting in God’s strength, not speed.

Sanballat measures success by speed.

But Nehemiah leads with conviction, not hype. The Jews weren't aiming to finish fast, but to finish faithfully. True obedience is often slow, daily, and costly — yet always sustained by grace.

As Galatians 6:9 reminds us: “Let us not grow weary in doing good, for in due season we shall reap, if we do not give up.” The enemy mocks the process — but God honours the perseverance.

5. “Will they revive the stones out of the heaps of the rubbish which are burned?” Sanballat’s final question cuts deepest — mocking not just the builders, but their ruined materials. Jerusalem’s walls lay in charred rubble, and he sneers, “Do they really think these destroyed stones can be brought back to life?” This is more than mockery of resources — it’s a brutal attack on hope itself: “Give up. The damage is too great. What’s broken should stay broken.”

But Sanballat fails to see that God delights in restoring ruins. What looks like worthless rubble to man is raw material for God’s redemption. These burned stones symbolize a broken people and a disgraced city — yet God is restoring both. Isaiah 61:4 promises, “They shall build the old wastes, raise up the former desolations, and repair the waste cities.” What the enemy mocks, God will honour; what looks hopeless to the world, God calls holy.

Christians today face similar scorn — their faithfulness ridiculed because of past sins and failures. Hurtful words echo: “Why go to church when you still lie? After all you’ve done, who are you to talk of holiness?” Like the burned stones, our past seems ruined and useless. But by God’s strength, we are being restored. Not because we are worthy, but because God is at work among His people.

Look at verse 3. Sanballat’s wrath and mockery have gone viral—his ally Tobiah now joins in ridicule.

The text says Tobiah was “by him,” not just nearby but united in purpose. This signals coordinated, multi-front opposition. It’s no longer one man’s anger but a growing movement against God’s people.

Like many cowards, Tobiah hides behind Sanballat’s boldness, adding his voice to deepen discouragement and make the opposition seem unanimous and justified.

Beloved, standing for God rarely means facing opposition alone. Enemies often gather allies who share hatred for truth and righteousness.

Listen to Tobiah’s scorn:

“Even that which they build,” Tobiah sneers at what the Jews have already built. The word “even” drips with contempt, as if to say, “Whatever they’ve done means nothing.”

His scorn targets not just the fact of building, but its quality and worth. He sees their progress as fragile and futile—not God’s work, but a doomed effort.

This phrase marks a shift from mocking plans to ridiculing real, visible progress. To Tobiah, their work is laughable and destined to fail.

But he misses the truth: what they build is more than stone—it’s a testimony to God’s faithfulness and the renewal of His people.

“…if a fox go up…” Tobiah’s insult is absurd: he mocks the wall’s strength by comparing it to a small fox. The walls were built of heavy quarried stones—each weighing 20 to 50 kilograms—solid and carefully fitted for defense.

In stark contrast, a fox weighs only 7 to 14 kilograms. Yet Tobiah claims even this nimble, light creature could topple the massive wall. His image is laughable—a tiny fox demolishing a fortress.

But his intent is clear: to portray the wall—and the people’s hope—as fragile and weak, easily broken by the slightest threat. To mock the wall was to mock God’s blessing and the covenant community’s dignity.

Today, Christians face similar ridicule. Our faith and witness are mocked as fragile, unworthy, or doomed to fail. Believers are told their convictions are weak, that their walk will collapse under the “lightest pressure” of the world’s challenges.

Yet Tobiah’s scorn misses the truth: God’s strength, not human effort, upholds His people. What seems weak to the world stands firm by God’s power.

“…he shall even break down their stone wall.” Tobiah’s claim that a fox—not a siege engine or army—could break down a heavy stone wall is absurd and mocking. Stone walls were built to withstand great force; to say a small animal could topple them ridicules the entire effort.

“Break down” implies total collapse under the lightest pressure. Tobiah attacks not just the wall but what it represents: security, God’s blessing, and the people’s hope.

The irony is stark—what Tobiah calls fragile, God promises to uphold. His words reveal disbelief in divine protection and mock the covenant hope that truly sustains God’s people.

Beloved, Sanballat and Tobiah’s mockery reveals a truth: faithful obedience invites opposition. When you build God’s kingdom, expect resistance—not just from outsiders, but from those who rally to discourage and intimidate. The enemy hates God’s people standing strong.

So hear this challenge: Will you stand firm when mocked? Will you trust God’s power over the scoffs around you? Jerusalem’s walls were not strengthened by stone alone, but by God’s sovereign hand working through faithful hearts.

As opposition rises—and expect it will—hold fast: God is your fortress and strength.

Let’s go to our second point to see Nehemiah’s response.

2 The Supplication of the Leader (vv. 4–5)

4Hear, O our God;

for we are despised:

and turn their reproach upon their own head,

and give them for a prey in the land of captivity:

5And cover not their iniquity,

and let not their sin be blotted out from before thee:

for they have provoked thee to anger before the builders.

The scene now shifts from the rage of Sanballat to the faith of Nehemiah.

Nehemiah did not respond to the taunts of Sanballat and Tobiah. He did not turn to his allies, nor did he rally the people who were rebuilding, or appeal to the king’s official letters or military escort.

Nehemiah knew that all earthly powers and authorities were nothing compared to the almighty God.

Instead, Nehemiah turned to God in prayer and pleaded for His attention.

He began by calling Him, “O our God.”

This is a deeply personal and exclusive claim—a reminder that the LORD is in covenant with them, not with the enemies who scorn and mock. Just as he was grieved in chapter 1 upon hearing of the affliction and reproach of the exiles, and turned to God in prayer and fasting, so again he separates himself from the noise of rage and fury and enters into the quiet refuge of God’s presence.

He cries out, “Hear, O our God; for we are despised.”

This was not merely a personal insult to Nehemiah or to the people of Jerusalem. This was an attack on the covenant people of God—and therefore, on God Himself. The mockery of Sanballat and Tobiah was ultimately directed at God's covenantal love, His sovereign purposes, His good hand, and His glory. Their scorn was not just social or political—it was theological.

So, Nehemiah prays a prayer of vindication, an imprecatory prayer: “Turn their reproach upon their own head.”

He is not seeking petty revenge, but calling on God to act in justice. The very disgrace that the enemies hurled at the people of God, Nehemiah asks the Lord to return upon them. This is a prayer of righteous indignation, not personal retaliation.

Then he continues in verse 4, “and give them for a prey in the land of captivity.”

This is a striking request. Nehemiah asks that those who mock God’s work would themselves become plunder—vulnerable and defeated, handed over as spoil in a foreign land. This echoes the very language used of Israel in her disobedience when she was taken into exile.

The irony is powerful: Nehemiah is asking God to bring upon these enemies what once fell upon God's people. He is saying, in effect, “Lord, do to them what You have done before to those who rebel against You—remove Your favour, strip their strength, make them a byword.”

This is not a cry for vengeance—it is a cry for justice. Nehemiah is not plotting against Sanballat and Tobiah. He is not taking matters into his own hands.

He is doing exactly what the apostle Paul would later command in Romans 12:19:

“Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.”

Nehemiah entrusted his pain, his opposition, and the dishonour brought to God's name into the hands of the only Righteous Judge. He did not react in rage like Sanballat. He responded in faith-filled prayer.

Beloved let me ask you plainly:

When you are mocked, mistreated, or ridiculed for doing what is right, how do you respond?

Do you turn to others for validation? Do you plot how you will answer back and “put them in their place”? Do you say, “Well, it’s my right to defend myself”? Do you think God needs you to fight your own battles?

Beloved, vengeance is not strength—it is weakness. It reveals a heart that does not trust in God’s justice.

Nehemiah was despised, yet he did not despair. He was mocked, but he did not lash out. He was taunted, but he did not retaliate.

He prayed. He entered the refuge of God’s presence and cast the burden of injustice upon the shoulders of the Almighty. That is true strength. That is faith in action.

Let’s look at verse 5 as Nehemiah continues his prayer not just for their reproach to return upon them, but for their sin to be remembered by God. What’s his first request? “And cover not their iniquity” This is a strong negative imperative request. Nehemiah is pleading with God not to conceal or forgive the evil done. His prayer is not to cover their sin in atonement but it’s opposite, Do not atone for them. Why? Because their iniquity is absolute corruption and the gravity and depth of it is against God himself. When Nehemiah intercedes for the great affliction and reproach of God’s people, here he intercedes for God’s justice to be poured on Sanballat and Tobiah. Prayer, not payback, is the weapon of the righteous. Nehemiah’s second request is “and let not their sin be blotted out from before thee”

Do you see how Nehemiah is using a reversal of covenantal language here?

Usually, to be “blotted out” means total forgiveness—a sinner’s guilt erased like ink wiped off a scroll. In the ancient world, parchment was precious and reusable; when ink was wiped away, it was as if the words had never existed.

That’s what David prayed in Psalm 51:1: “Blot out my transgressions.” It meant complete cleansing and restoration.

But Nehemiah flips the meaning. He isn’t praying for mercy—he’s pleading for judgment. Don’t erase their sin, he cries. Don’t forget it. Let it remain before You as a charge until You act.

To blot out sin is mercy. To leave it on record is justice.

Nehemiah wants God to deal righteously with those who scorn His work. And he teaches us this: when evil rises, we run to God—not for revenge, but for vindication.

So what is the reason behind this imprecatory prayer?

Look at the end of verse 5: “for they have provoked Thee to anger before the builders.”

Remember how Sanballat was filled with great indignation—so provoked with rage that he mocked the Jews?

Now Nehemiah turns to God and makes a vital contrast: Sanballat’s provocation is unrighteous and sinful, but God’s provocation is righteous and holy.

Nehemiah’s heart is aligned with God's honour. He is grieved—not simply because his efforts are being opposed—but because God’s name is being dishonoured.

And just as Sanballat incited his brethren and the army of Samaria with his mockery, Nehemiah draws attention to this: God was provoked to anger in full view of the builders.

The enemy’s mockery wasn’t done in secret—it was meant to shame and discourage God’s people in the midst of the work.

Loved ones, when you are mocked for being a Christian, what grieves you more—your own name being ridiculed, or God’s name being dishonoured?

Do you escalate your hurt into hatred, speaking out to stir up others against those who mock you? Let it not be so.

Instead, long for God’s justice—that His glory would be upheld even in your pain and suffering.

Don’t fight back in the flesh. Be steadfast in the Spirit. Now, let us look at our final point.

3 The Steadfastness of the People (v. 6)

6So built we the wall;

and all the wall was joined together unto the half thereof:

for the people had a mind to work.

I love how Nehemiah ends this conflict with just five simple but powerful words: “So built we the wall.”In the face of Sanballat and Tobiah’s rage, fury, and mocking, Nehemiah did not waste time or energy responding to their provocations. There is no recorded retort, no recorded complaint—just determined action.

Instead of being distracted or deterred by their hostility, Nehemiah and the people pressed on with the rebuilding. Their focus was fixed on the task God had given them, fueled by a conviction that this was not merely a physical wall but a sacred work commissioned by the covenantal love of God.

Their labour was an act of worship and obedience under the sovereign good hand of God, who alone gave them strength and purpose.

This brief statement encapsulates a profound truth: the most powerful response to opposition is faithful perseverance. When God’s people keep their eyes on Him, opposition loses its power to stop the work God has called them to do.

Loved ones, is this how we respond when opposition comes? Do we press on faithfully with the work God has given us, leaving judgment and vindication in His hands? Because look what happens when they leave the opposition with God. Look at the middle of verse 6: “and all the wall was joined together unto the half thereof.” That’s astonishing.

Despite the rage of Sanballat, the fury of Tobiah, and the mocking voices surrounding them, the people pressed on—and the wall came together. Not in part, not in scattered sections, but joined together. The Hebrew word used here—חֻבַּר (ḥubbar)—means to be fastened, fitted, connected. It wasn’t a patchwork of half-hearted effort. It was unified, structured progress. The entire wall—around the whole city—was joined together. And not only that, it reached half its intended height.

That’s not a small achievement. That’s the result of God's people keeping their eyes on the mission rather than on the mockers. It shows us what God can accomplish through His people when they stop feeding the fire of opposition and instead feed their faith in Him.

How was this possible? Look at the end of verse 6: “for the people had a mind to work.”

Their hearts were stirred, their wills were aligned, and their hands were committed to the task—not because of great circumstances, but because they were under the sovereign good hand of God.

They understood that this work wasn’t ultimately about stone and mortar—it was about covenant and obedience. God had brought them back from exile. He had stirred the heart of the king, He had opened the doors, and He had appointed the time. So they built. And when the enemy shouted, they built. And when their strength was tested, they built. And when they didn’t know what would happen next, they built.

Because this was God’s work, done in God’s way, for God’s glory. And when that is your conviction, you don’t need to answer every critic—you just need to keep building.

Loved ones, what do you do when the voices of opposition rise against you? When mockery targets your obedience to Christ? When fury and scorn are hurled at your faithfulness? Do you crumble under pressure, retreat in fear, or retaliate in the flesh? Or do you—like Nehemiah and the faithful remnant—bring your pain before the Lord, trust His justice, and get back to the work?

This passage exposes the heart: it reveals whether our confidence is in ourselves or in the sovereign hand of God. Too often, we stop building because we start listening to the wrong voices—voices of fear, shame, bitterness, or pride.

But hear this: the opposition may be loud, but it is not final. God’s call to build His church still stands. And the church will not be strengthened if we waste our strength arguing with Sanballat and Tobiah.

Conclusion Application

So let me ask you plainly: What obedience have you delayed because of fear? What calling have you walked away from because of wounds left unhealed? What work for God have you abandoned to keep peace with man?

It’s time to repent. Lay down the excuses. Return to the God who strengthens His servants. Rebuild what’s been broken in your home, your church, and your walk with Him.

And look to Christ—the greater Nehemiah—who did not flinch at mockery or turn away from the cross. He bore our scorn. He carried our shame. And He finished the work of redemption.

Now risen and reigning, He strengthens His people to endure with Him. So when you’re mocked for your faith, know this: you are walking in the footsteps of your Redeemer. And by His Spirit, you will endure.

But the battle of Nehemiah and God’s people isn’t over. As the wall rises, so does the resistance. Next week, we’ll see what happens when mockery turns into real threats—and how the God who calls us to build is also the God who teaches us to stand and fight.

Prayer

Father in heaven, You are just and merciful.

You see the pride of those who oppose You, the scorn poured out on Your people—not because of us, but because we bear Your Name.

Silence the mockers, Lord. Frustrate their plans. Tear down their false confidence. Let the world see that no one can stand against You.

Don’t let their guilt be forgotten. Their rebellion is not hidden—it's open, bold, and unrepentant. They have provoked You before Your servants. Deal with them, Lord, in Your perfect justice.

Yet we ask, Father, please have mercy upon them. Turn their hearts. Save those who stand against You. Make them living proof of Your grace.

But if they will not bow in submission, Father we pray that you judge. Defend Your Name. Vindicate Your people. Honour Your covenant.

Strengthen us, Lord. We are weak. Help us not to fight in the flesh or return evil for evil. Help us to trust You—to stay faithful, to keep building each other, to keep serving—for Your glory alone.

You are our fortress. Establish the work of our hands in your church. Display your strength and majesty through our lives.

For the sake of Your great Name, for the honour of Christ, and for the joy of Your people we pray,

Amen.