(181) June 30: Job 15-17 & Acts 9:1-22

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Job 15-17 & Acts 9:1-22

To discover:­

As you read note why Job takes issue with Eliphaz.

To ponder:

We return to Job’s first “friend.” He argues Job lacks wisdom because he speaks empty words that have no value. Rather, he says Job condemns himself by speaking so forthrightly to God (15v6, 13). He therefore challenges Job with thinking he knows something others don’t, and rebukes him for not listening to God’s consolations (ie. the “gentle” words of the friends), but instead raging against him. He is still failing to actually listen to or empathise with Job.

            Now Eliphaz speaks more strongly than in his first speech. He implies Job considers himself purer than other men (15v14-16), but then states in numerous ways how he thinks the wicked get their comeuppance in this life (15v17-35), so questioning Job’s assertion that often they don’t, and that the righteous often suffer. Surely he intends 15v25-26 to be a particular dig at Job (see 15v13). How easy it is to be driven to distort facts out of a desire to win a debate. One really shouldn’t speak to the suffering, unless sure of what is to be shared.

            Job responds that he’s already heard much of this sort of thing, charging his friends with being “miserable comforters.” He says he could speak that way if the tables were turned, but wouldn’t. Instead he would encourage and comfort them. This stresses what Job really needed.

            Now however, whether he speaks or is silent, his pain remains. And he addresses himself again to God, saying his sufferings “testify” against him, perhaps as a false witness in suggesting to others that he is unrighteous. He then adds his friends’ opposition to him as yet another means of God assailing him in numerous ways (16v9-14). It’s a reminder that unhelpful counsel can end up only adding to people’s distress.

            Job goes on to stress his mourning (16v15-16). But his appeal for help is what is striking. He speaks of his blood lying on the earth (probably that of his children) crying out for justice (see Gen 4v10), and asks that this would never cease. But he then speaks of a “witness” and “advocate” and “intercessor” in heaven, who pleads with God for him as a friend (16v18-21). He may be doing nothing more than personifying the truth that appealed to God on his behalf. However, one can’t but see God the Son here, acting for those who are his. When we are falsely accused with doing wrong as Job was, we can be certain both that God the Father sees, but also that God the Son speaks for us as our friend. And this enables us to leave justice with God and not act in vengeance towards our opponents (Rom 13v17-21).

            Acknowledging he will die in a few years, Job then puts his hope in God. Indeed, recognizing he can give no “pledge” to back up his words himself, he asks God to do so – in essence, do whatever is necessary to take Job at his word. Moreover Job recognizes that whatever God’s reasons, he has surrounded him with mockers whose minds he has closed. He then asks that God would not let them triumph. Of course the call to punish them by afflicting their children is wrong. God does not punish children for their father’s sins (17v5, Ezek 18v20). But Job is angry. Even upright men are “against” him as they are against the “ungodly.” Yet he knows they will continue as they are and even grow stronger. It’s a reminder that it is often believers who make the sort of mistakes these friends are making, exacerbating the despair of the suffering as they find they don’t even have upright people to turn to. Yet of them, Job says none are wise. Rather, they are giving him false hope saying “light is near” in the midst of darkness (17v10-12). This false hope must be their assertion that if Job repents he will experience God’s blessing and restoration. But as Job knows his suffering is not for some major sin, he knows repentance will make no difference. And so he feels his only hope is for the darkness and decay of the grave (17v13-16).

           

Praying it home:

Praise God that whatever people think of us he knows the truth, and Christ speaks for us before his throne. Pray that you would entrust any sense of injustice to him.

Thinking further:

None today.

                                                          

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(180) June 29: Job 12-14 & Acts 8:26-40

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Job 12-14 & Acts 8:26-40

To discover:­

As you read consider how you would describe Job’s feelings.

To ponder:

Job responds rather sarcastically, affirming he has knowledge, and his friends are not saying anything not known to everyone (12v1-3). Although righteous and one who has experienced God’s acceptance of him in answering his prayers, Job is struggling in having become a laughing stock to his friends. Again he notes how the wicked enjoy peace, stating that all creation knows this is God’s doing as he holds the life of every creature in his hands (12v5-12). Yet Job still holds that God is wise in what he does, whilst detailing how he displays his power in what is dark and difficult (12v13-25). So Job knows God cannot be opposed just as his friends do. But he considers them worthless doctors and liars who would have actually shown wisdom in being silent. Indeed, he suggests they are speaking for God deceitfully, perhaps referring to their view that he prospers the righteous and brings hardship on the wicked (the view Job has just countered). He also says they show God favouritism by jumping to his defence, rather than being impartial in considering Job’s case. Therefore, Job thinks God would actually rebuke them if he were to examine them (13v7-12). It’s a reminder that it doesn’t necessarily please God for us to jump to defending him, without properly considering the struggles people have with his ways.

            Job then restates that he is prepared to risk his life in defending himself to God, yet at the same time saying that even if he were killed, he would hope in him. This is striking. At the same time Job can fear God’s holiness, whilst hoping in his justice and mercy. He is therefore confident, that even if slain, he will be delivered because of his godliness. This is not to suggest he considers himself worthy of deliverance. Rather, he is confident that because he loves God, God will act for him. He therefore states that he knows he will be vindicated, and calls people to bring any charges against him. Job has moved through his struggle to a point of faith. He trusts that his unfathomable, mighty, and terrifying God, who does just as he pleases, and who is inflicting him with such horrors, is still actually for him. Through the clarity of the gospel, we are called to this same place of faith amidst the mystery of our suffering. We know that “there is no condemnation for those who are in Christ Jesus” because his righteousness has been counted as our own (Rom 8v1). So in God’s eyes we are innocent. We can therefore be confident that he is for us, despite our hardships (Rom 8v31-39).

Job is not however quite this clear. He prays God would “withdraw his hand,” but also that he should respond to him by showing him what offence he has committed. So Job still assumes that although he is blameless, his sufferings must be for some sin somewhere. And so, as he wonders why God is considering him an enemy and chasing down and tormenting one so insignificant, he assumes it must be as punishment for some sin in his youth (13v24-27). So often when Christians suffer, they also assume it is punishment for something in their past or even in their family’s. This is to make the same mistake. Again, “there is no condemnation for those in Christ Jesus.”

            Now Job again affirms the transient nature of human life, but also its fixity. He recognises that God determines everything, even his degree of purity, and so questions God judging people before their time is actually over. He then reflects that unlike natural life which renews, human life seems to just cease with no rising after death (14v7-12). This reflects the undeveloped understanding of the afterlife in Job’s day. But in what follows, he sees more. He longs to be hidden in the grave, and then remembered after God’s anger has passed. He therefore seems to trust that despite what was assumed in his day, God will call him from the grave, longing for him as one God had made, and that his sin would then be covered over (14v13-17). This is an astonishing affirmation of the hope of the gospel. And in dire and lasting suffering, it alone is the hope we can have.

            However, Job returns to the fact that, but for the eyes of faith, what seems to be the case, is that God erodes hope in this life, as people die and so never know how their sons fare (14v18-22). How futile life is without Christ.

           

Praying it home:

Praise God for how the certainty of resurrection gives hope within suffering. Pray that those who suffer would hold onto the gospel, and so know their hardships are not punishment, and that they will end with resurrection.

Thinking further:

None today.

                                                          

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(179) June 28: Job 9-11 & Acts 8:1-25

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Job 9-11 & Acts 8:1-25

To discover:­­

As you read note what is so frustrating Job.

To ponder:

In 9v1-20 Job’s struggle is that he has no-where to turn. He accepts God doesn’t reject the blameless, but recognizes that in reality no mortal can be truly regarded as having done right before God. So even if he wanted to argue his case, he knows he wouldn’t be able to answer God. First, because God is wise. Job could never therefore defeat God’s reasoning. Second, because God is powerful as creator, doing just as he pleases. Moreover, as his acts are unfathomable, innumerable and unperceivable, no-one can question what he does. Indeed, as he doesn’t restrain his anger, one dare not question him (Rahab is a sea monster mythology held God battled at creation, 9v13). Rather than argue, Job therefore concludes all he can do is plead for mercy. Indeed, he reasons that if he did actually summon God to hear his case, God would not, and might even punish him. What follows suggests he may have in mind punishment for the sin of talking back to God and questioning his right to do as he pleases (see Rom 9v20-21). God is mighty and so cannot be overpowered. And he is just and so his justice cannot be questioned. Even if totally innocent, Job therefore says that to even query God’s action to him would end up making him guilty and so condemned. As we will see towards the end of the book, this recognition that God has every right to do as he pleases is commendable. However, it should not be held with the sort of bitterness Job might be displaying.

            Job continues to affirm his blamelessness, but seems to adopt a degree of fatalism. He disagrees with Bildad’s view that God rewards the blameless, noting instead that God destroys them alongside the wicked, showing little concern for the innocent, and causing injustice when a land is conquered (9v21-24). The idea of “mocking” is probably used simply to portray apparent disregard, without suggesting God is capricious. Here, Job’s reflections remain correct. God governs everything, so he must in some way be behind these calamities (see Lam 3v33-38). And our feelings on seeing them echo Job’s. Life seems unjust. But we are learning God has his reasons.

            From 9v26 Job again reflects on the speedy passing of life, acknowledging he is unable to rustle up a smile because he continues to dread his sufferings. He concludes that God must have found him guilty in some way, even though he considers himself innocent. Even if he made himself as pure as possible, he therefore feels that God would still act against him (9v30-31). Yet unable to argue his case, Job recognizes that he needs someone to arbitrate, to lay his hand on both parties as if to pacify them. Only by this means does Job feel he could speak up without fear. One cannot but think of Christ our mediator. We should still seek to remain free from sin in our attitude to God. However, as those who can come to God in full assurance, we need not fear speaking our mind.

            Job speaks up nevertheless, airing his complaint. Rather than being condemned, he wants to be told what charges are against him, and whether it pleases God to oppress him by seeking out his faults although innocent, whilst “smiling” on what the wicked do. He is utterly bewildered at the seeming injustice of it all, asking why God would destroy one he himself formed and watched over (10v8-12). Job seems to be sharing his friends’ assumption that his sufferings must be for some sin. And so, knowing he is blameless as human beings go, he concludes God must have been watching for the minor sins even the upright commit, and so punishing him for those (10v6, 14). 10v16-17 suggests he therefore feels that even if he were to hold his head high in knowing his innocence, God would be ready to pounce on any pride and punish him. So Job asks why God had him born, again wishing he had died in the womb. And he begs God to give him a moment’s joy before he dies.

            Zophar, the third friend, now answers in some anger (11v1-3). He rebukes Job for protesting his innocence, assuming Job must have sinned so greatly that God had even forgotten some of it. He states that because God is limitless, he cannot be opposed if he convenes a court against someone, because he sees all evil. Zophar implies Job must therefore have committed some hidden sin that God has found out. He even suggests Job is “witless” and lacking the wisdom to see his own sin (11v12 with 6). He therefore urges Job to repent and devote his heart to God, with the promise of restoration and rest without fear.

           

Praying it home:

Praise God for his awesome power and wisdom. Pray that you would come before him with a right and reverent attitude.

Thinking further:

None today.

                                                          

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(178) June 27: Job 6-8 & Acts 7:44-60

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Job 6-8 & Acts 7:44-60

To discover:­­

As you read consider what Job is seeking to say.

To ponder:

Eliphaz has been glib, failing to appreciate Job’s pain. So Job responds stressing his “anguish” as the reason for the “impetuous” words (in chapter 3) Eliphaz was so quick to criticize. He is clear his experiences are from the LORD. They are his “arrows”, “poison” and “terrors.” And this is why Job is braying like a donkey without grass. He therefore finds Eliphaz’s words like tasteless food that he refuses to touch as it will make him ill. We must appreciate why those who suffer speak as they do.

            Job longs for God to bring about his death so at least he would find joy in not having blasphemed him and so denied his words (ie. law). He has no hope as he has no strength, whether physical, emotional or spiritual to help himself. Yes, he should remember that his hope is in God’s strength not his own. But the point is he feels God is against him and he is therefore without hope. In such despair, he expects “devotion” from his friends even if he were to forsake God. This is the unreserved loyalty in hardship those who suffer need. Yet instead, Job has found his friends as undependable as streams that dry up causing distress and disappointment to those who had looked in hope for water. This language powerfully portrays how those experiencing hardship thirst desperately for sympathy and understanding to sustain them.

From this point, although Eliphaz has been the only one to speak, Job addresses the friends together, presuming the others share Eliphaz’s attitude. Job sees them as not helping because they were afraid. And so often we can fail to give the necessary support for fear of what properly getting involved would mean for our time, or fear of not knowing what to do. Here, the fear might be of seeming to condone whatever sin the friends assumed had led to Job’s suffering.

            Job is clear, he never asked his friends to rescue him (6v22-23), which is what Eliphaz sought to do by urging him to call on God. He just wanted support. And now he is angry. He calls them to show what he’s done wrong, saying their painful arguments prove nothing. He then charges them with failing to listen and so treating his words as inconsequential by so quickly seeking to correct him. 6v27 is a particularly strong statement that they lack all care for the needy or loyalty to their friends. Job then appeals to them to reconsider his claim to be innocent. We should not be surprised at such outbursts from those who suffer, but deal patiently with them.

In chapter 7 Job turns again to God. The irony of his experience is that his days, months and nights pass slowly in the discomfort of his disease (7v1-6). Yet at the same time, he is aware of how swiftly his life is passing with every hopeless day, and so prays God would remember him (7v6-10). The sense is that his brief existence is ending quickly with nothing but slow torment to mark it. He therefore declares he will complain in his anguish and bitterness, asking why God pays him such attention when he is so insignificant (7v12-17). He even sees God as keeping him from the comfort of sleep by sending him terrible dreams. Of course, the reason God does give humanity such attention is because people are at the centre of his purposes. Nevertheless, Job goes on to ask if God will ever leave him alone. In what follows we then see the utter confusion that stems from trying to discern the reason behind our suffering: Job hasn’t sinned. But even if he had, he reasons God would surely forgive, no doubt because he knows he loves God. So Job just cannot fathom why God would afflict him as he has.

Bildad is now provoked and responds, and more harshly than Eliphaz. He jumps to defend God’s justice even though Job has not actually questioned it, but only expressed confusion. Bildad is black and white: suffering depends on sin. So he declares Job’s children must have sinned because they were killed. By contrast, “if” Job is upright then God will restore him. Here Bildad appeals to the lessons learnt by previous generations that just as vegetation perishes without water, so the godless perish for forgetting God, clinging to what cannot hold them (8v11-19). He concludes by saying God doesn’t reject the blameless or strengthen the evil, so Job can be sure he will rejoice again. Bildad’s words are of course true in the ultimate sense. But we know Job’s children were not guilty, and Jesus certainly wasn’t! The reasons for suffering are therefore more complex. And so an individual’s godliness does not mean they will not die of cancer or some other illness.

Praying it home:

Praise God for using Job to teach such relevant wisdom on suffering. Pray that you would be patient with those who suffer.

Thinking further:

To read the NIV Study Bible introduction to Job, click here.

                                                          

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(177) June 26: Job 3-5 & Acts 7:20-43

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Job 3-5 & Acts 7:20-43

To discover:­­

As you read consider the key points Eliphaz is trying to make.

To ponder:

Job’s words only confirm how severely he is suffering. In short, he wishes that the day of his birth never took place - that pagan priests or the like who “curse” days or claim to be able to rouse the Leviathan (ie. sea monster), would use their power to curse that day (3v8). He recognises that for those who suffer it would be better to be stillborn and so “asleep,” ie. unconsciously resting in the place of the dead. Moreover, he asks the obvious question: Why does God continue to give life to those who long to die because of their suffering? Why does he “hedge” them in, not with protection (as 1v10) but with hardship in every direction. Most believers fear the arrival of tragedy, but for Job, what he feared had come to pass (3v25). Against the so called prosperity teachers, who promise health and wealth, he is therefore clear evidence that the godly are not exempt from extreme suffering. And he vocalizes their feelings.

            Eliphaz seems rather provoked to respond by what Job has said, and somewhat critical of his attitude, suggesting he would be “impatient” if someone speaks to him (4v1). He recognizes Job is godly in having done much to strengthen others in their troubles. But he finds fault in Job being so discouraged. Instead, he suggests Job should be confident that because he is blameless his sufferings will pass as the upright are never destroyed. Rather, it is the evil who perish under God’s anger. His attitude highlights the danger of insensitivity to another’s suffering, often seen in urging them to buck their ideas up rather than appreciating their despair. It is also naïve, as a moment’s reflection shows that all who are upright die eventually, and many after great suffering.

            Eliphaz however has more to say. He claims to have received a prophetic word (4v12-21) that no mortal is more righteous than God. His point seems to be that their lives are so transient that they never have time to gain sufficient wisdom. How ready Christians can be to super-spiritualize their counsel as a word from God, to the frustration of their hearers, when it is just obvious insight. Eliphaz goes on to tell Job that resenting his situation or envying those who don’t suffer is foolish and detrimental. Indeed, he implies to act in this way is to be a fool and so subject to all the trouble fools experience in this hard human life because they lack the wisdom to guard against them (5v2-6). And so rather than foolishly calling on angels for help, as they will give no answer, he should “appeal to God.” Again, the challenge is to all who like Eliphaz are quick to rebuke the lowly in spirit and urge contentment in their hardships. There is a place for these things (Phil 4v8-13), but not with insensitivity.

            The appeal to God urged upon Job, is to his justice as the one who as creator has power to thwart the crafty and save the needy (5v8-16). There may be a suggestion here that Job should not only seek his own deliverance but punishment on those behind his initial sufferings (see 1v13-17). At one level the advice is not wrong, but it assumes there is no higher reason for Job’s sufferings. Of course we know there is and so are learning that there is not necessarily a simple answer when trouble comes. From our perspective God may not do what seems just and deliver us. This is not to suggest he is unjust, but that he is doing something else through our hardships, meaning that justice must wait. We can only accept the mystery inherent in not being party to God’s purposes.

            In missing this, Eliphaz goes on to conclude that although Job’s sufferings cannot be punishment, because he is evidently upright, the reason for them must be as discipline to correct some lack he has. He is therefore bold enough to insensitively say Job is actually “blessed” and should not “despise” his experience, as when it is over God will surely restore him to a position of great blessing. 5v23 speaks of an agreement with creation that entails harmony in which crops flourish without stones hindering them, and livestock are safe as wild animals don’t attack. The whole section is a wonderful picture of life in the new creation (5v17-26), and is an encouragement when we suffer (Rom 8v18-21). But it is not a promise for this life. Moreover, we know Eliphaz is misdiagnosing the situation, as Job is not being disciplined. So where he finishes boldly asserting the truth of what he has said, and calling Job to apply it, we finish having learnt that although we can know reasons why someone might suffer, we rarely know the reasons why they do suffer, and so should refrain from declaring any.

Praying it home:

Praise God for the hope of glory that does give perspective to suffering. Pray that you would be sensitive to the despair and struggle of those who suffer, not giving glib answers.

Thinking further: The genre of Job

We should note that much of the book is poetry and so not intending to provide a developed understanding of such doctrines as the afterlife. Again, the inclusion of ideas such as pagan priests or magicians cursing days or raising sea monsters should not be read as suggesting Job believes in such powers. They are simply the concepts of his day that he is using to express himself. This all reminds us that poetry requires reflection. We will not be able to comment on everything written, but will try to portray the sense of the argument. But do try and find the time to ponder the rich language, feeling its force, often as it builds line after line, saying almost the same thing but with a different illustration or nuance. Like narrative, poetry doesn’t always comment on the right or wrongs of what is said, leaving the reader to chew over them, and discern these things by reflection on the wider scriptures. We should therefore acknowledge a degree of uncertainty to some of our conclusions, although God’s final verdict on Job’s three friends is that they do not speak “what is right” about him as God (42v7).

                                                          

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(176) June 25: Job 1-2 & Acts 7:1-19

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Job 1-2 & Acts 7:1-19

To discover:­­

As you read consider what exactly is being tested in Job.

To ponder:

Job worships Israel’s God, but is not an Israelite, living in Uz, the area of Edom, south of Israel. However he is portrayed as the archetypal wise and so righteous man. He is blameless, which is not to be perfect, but without fault in the eyes of the world (see 1 Thess 2v10). And he fears God, which is the beginning of wisdom (Prov 1v7). It would have been assumed that it is because of this that he is blessed with the large and numerically complete family, and with wealth, implied by his livestock. Indeed, he was known as the “greatest man.” He was a godly father too, challenging all fathers by offering sacrifices incase his children had sinned – the equivalent of praying for God’s mercy to one’s children today.

            With all this in place, we now look behind the scenes. “The Satan” (lit: adversary) refers to an angelic being who stands against God and his people. Yet by having to present himself to God, we immediately see he is subject to God’s will. And here God takes the initiative. The sense is that Satan has been roaming the earth, perhaps looking for mischief, and God asks if he has considered Job. The title “servant” for Job here is a noble one, rarely used (2 Sam 7v5). By affirming the supremacy of Job’s righteousness and wisdom, it is as if God wants him to be a testimony to Satan of what the faithful can be. Paul makes this point in asserting how the unity of godly Christians displays God’s wisdom to the principalities and powers (Eph 3v8-11), proving the redemptive power of the gospel. We should see our own call to righteousness and wisdom as this significant.

            Satan effectively says Job is only like this because God has hedged him in with protection, and that if God would curse him, Job would surely curse God. The LORD’s response shows Satan’s activity is constrained by God’s permission, allowing him to afflict Job’s possessions but not Job. Satan’s power to influence human action and nature itself is then seen in the three events that lead to Job losing his livestock (and so wealth) and servants; and the fourth in which his children are killed (1v13 -29). In response Job mourns, but still worships, acknowledging God can give and take away as he pleases, and refusing to charge God with doing wrong. This is key to understanding the book. It affirms that true righteousness and wisdom is seen in maintaining one’s blamelessness and fear of God even when the worst happens, submitting to God’s unfathomable will and never charging him with injustice.

            This is all confirmed with Satan’s conversation with God repeated, but with God’s affirmation that Job “still maintains his integrity” – that is his blamelessness and fear of God. Satan’s response “skin for skin” probably means if God inflicts Job’s physical wellbeing, then Job would do similar by paying God back with a curse. Interesting here is the fact that what Satan does to Job is at the same time ascribed to God as the one who permits it and so is effectively acting through Satan (2v3, 6-7). Afflicted with some terrible skin disease Job is then pictured mourning amongst ashes, apart from all society, seeking to alleviate the pain with broken pottery. It’s a vivid picture of how consuming and alienating extreme suffering can be.

            Job’s wife, perhaps angry that Job is sticking with God after they have lost their children, urges him not to hold onto his integrity, ie. to turn from living for God to curse him. Family members might encourage the Christians to the same. Yet Job highlights this is “foolish” rather than wise. Noticeably, he doesn’t deny God would ever allow such suffering, recognising nothing happens but by his provoking or permitting it. Instead, he affirms trouble as well as good should be accepted from God. So he doesn’t sin by cursing God or charging him with wrongdoing (1v22, 2v9). At this point Job has been a model in how to respond when inexplicable suffering comes.

Job’s three friends are foreigners, who show a commendable compassion in travelling to “sympathise” and “comfort” him. And their care is evident in their mourning when they can barely recognise him because of his sufferings, being unable to speak for seven days. This response also affirms how severe his sufferings were. At this point, they therefore challenge any cold complacency we may have when our friends suffer.

           

Praying it home:

Praise God that even evil and suffering is not out of control, but comes according to his wise purposes. Pray that those you know who suffer would maintain their blamelessness and fear of God, not charging him with wrongdoing.

Thinking further: Lessons from Job

We should note that much of the book is poetry and so not intending to provide a developed understanding of such doctrines as the afterlife. Nevertheless, it is clearly intending to portray much about God. And here we once again see his absolute sovereignty, even over evil, and his readiness to both provoke and permit suffering for his own reasons. In Job’s case, this is to test and prove his faithfulness to God’s glory before Satan. And we can conclude Job’s sufferings were also so that we might benefit from this book. Suffering may also come to deepen our character, perseverance and hope (Rom 5v3-4), prove the genuineness of our faith to us (1 Pet 1v7), display the difference our faith makes to the world (1 Pet 3v1-2), or occasionally even come as a deserved punishment (1 Cor 11v28-34). However, Job’s example already is that we may not know what God’s particular purpose in an experience of suffering is. However, we must maintain our blamelessness and fear of God nevertheless, trusting him and so not questioning his justice by charging him with doing wrong,

                                                          

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(175) June 24: Esther 7-10 & Acts 6

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Esther 7-10 & Acts 6

To discover:­­

As you read note how God turns the tables on Haman.

To ponder:

At her second banquet Esther answers the king’s query as to her petition. She is a model of gracious respect in addressing him, and wisely asks first for her life, appealing to his feelings for her, and then those of her people. Her comment that they have been “sold” alludes to Haman’s offer of a bribe. She then quotes the very words on Haman’s edict: “destruction and slaughter and annihilation,” stressing she has only raised the issue because it is most extreme. When the king’s anger is aroused, she then tells him the “adversary and enemy is this vile Haman.” She had invited Haman there just for this reason. Providence then causes things to worsen for Haman as the king’s brief exit meant he returned to think Haman’s protestations to the Queen were an attempt to molest her. And so Haman was arrested and hanged on the very gallows he had erected for Mordecai. Considering the favour Esther had found in the harem, the eunuch who pointed out Haman had erected this gallows may have been one of her friends. And so with great irony, the one who stood against God’s man, brought his own curse on himself. Indeed, things progress quickly. “That same day” the king gave Haman’s estate to Esther who appointed Mordecai over it, and on hearing of their relationship, gave Mordecai the signet ring Haman had been given, and so his authority. There’s a hint here to how God’s people who are so despised in this life, will eventually inherit what their despisers have cherished – the earth itself.

            In what follows we see the same on a larger scale. Esther is emboldened to plead with the king in tears to put an end to Haman’s plans. He extends his sceptre allowing her to live, and with further tact and diplomacy she suggests he write an order to overrule the previous one - as the first cannot be revoked. And so the king tasks Esther and Mordecai with issuing the order and sealing it with his ring. This one was also speedily sent to every province in the language of its people, and of the Jews too. They were given the right by law to do exactly as was to be done to them (8v11), but only to those who actually attacked them. On the specified day they were therefore to be ready to avenge themselves.

We should not see this as a personal vendetta, but God’s means of vengeance through Persian state. Indeed, although through Christ the Christian is to love and forgive their enemies, leaving God’s promise of vengeance and relief to the last day (Rom 12v19-21, 2 Thess 1v6-7), it is still at times appropriate to appeal to government to punish those who persecute them (Rom 13v3-4).

            Mordecai is now dressed like a king, and the city of Susa, that was bewildered by Haman’s edict, is joyful at this one (3v15, 8v15). Indeed, the Jews celebrated with feasting throughout the empire, whilst others became Jews in fear. This is how utterly God can reverse misfortune. Just when Satan seemed to have won in destroying Christ at the cross, Christ was raised and exalted, defeating and disarming him. And now reigning, his people celebrate their freedom from Satan’s oppression too.

            And so we read how the “tables were turned” on the enemies of the Jews. It seems some still sought to attack them on the designated day, but “none could stand against them” because people wouldn’t help them for fear of the Jews, and the rulers assisted the Jews out of fear of Mordecai (9v2-3), who became increasingly powerful. So the Jews struck down their enemies, as they had when a kingdom in their land. The king is rather blasé about this, and happily accepts Esther’s request for a second day of the same in Susa, with Haman’s sons being hung on gallows. No doubt she requested this because there were more allies of Haman in the city. In all, 75,000 people were killed throughout the empire, although it is repeatedly stressed that plunder wasn’t taken despite this being permitted. This may have been to emulate Abraham (Gen 14v23) showing utter trust in God and purity of motive.

The book ends explaining how this led to the feast of Purim, with the extra day in Susa explaining why city Jews celebrated a day later than rural ones. Mordecai recorded the events and ordered that they be commemorated each year with a feast and the giving of presents and charity. It’s a hint at the appropriateness of Christians establishing feasts to commemorate God’s great acts even if not prescribed in the Bible - as long as this is not done legalistically (Rom 14v5-6). We then read how Mordecai became second in rank to Xerxes and was held in high esteem for speaking up for his people. The last and least therefore became the first and the greatest. Again, it’s an encouragement to always do what is right, knowing the Lord will acknowledge it in the end (Matt 18v1-5).

           

Praying it home:

Praise God for how he can turn the worst situation to good. Pray that you would entrust any vengeance to God.

Thinking further:

Congratulations. With almost half a year covered, we have finished the history books of the Old Testament.

                                                          

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(174) June 23: Esther 4-6 & Acts 5:17-42

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Esther 4-6 & Acts 5:17-42

To discover:­­

As you read note the qualities displayed by Mordecai and Esther.

To ponder:

In response to the terrible decree, there was very public mourning by Mordecai and the Jews in every province. Esther was however ignorant. Only when distressed by her adopted father’s grief did she find out the situation by sending Hathach to discover why he was so upset. Mordecai displayed wisdom, telling every detail and showing the edict to prove the truth of what he said. He asked Hathach not only to relay this to Esther, but urge her to intercede with the King for the people – as Christ does with his father for us.

            Esther was reluctant, sending Hathach back to explain that if she approached the king and he didn’t hold out his sceptre to her, she would be killed. The suggestion is that as she had only seen him recently it is unlikely he would welcome her. Moredecai’s response is the theological centre of the book (4v13-14), and although God is never mentioned, he is assumed. Mordecai is confident that as God is sovereign he will deliver the people anyway. But Esther is still responsible to play her part, recognising that she may have gained her position “for such a time as this.” Indeed, if she does nothing, she should not assume that she or Mordecai’s family will escape. It’s a reminder that in putting us in our own particular circumstances, God gives us opportunities with which we can serve him. Indeed, at times, this may mean trusting him to put our position or lives on the line. Here we might consider our responsibility to speak up for God’s people to government.

            Esther’s reply models wisdom when faced with any difficulty. Like Christ in Gethsemane, she ask others to pray, and determines to do the right thing even if it means she perishes. So after all the Jews in the city pray and fast, she dresses rightly and goes and stands in the king’s court. As with previous key events, this takes place on the “third day” building the tension. With relief, the king extends his sceptre, saying he will give Esther up to half his kingdom (a figure of speech). She is too wise to accuse his right hand man immediately, so she invites the king and Haman to a banquet, and there, to another the next day. No doubt this increased the king’s anticipation and softening him into an accepting mood. Esther is as shrewd as a snake whilst being as innocent as a dove (Matt 10v16).

            During the twenty four hour delay, we see the signs of God’s hand at work. Haman went home joyful, boasting of his wealth, family, and honour before the king and his Queen. Yet at the suggestion of his wife and friends, he also built a gallows to hang Mordecai, against whom he continued to rage. Yet that very night, being unable to sleep, the king read of how Mordecai saved him from the assassins. And “just” when he was pondering the fact that Mordecai hadn’t been honoured, Haman walked into the court. So it turned out that the king asked Haman what he should do for the man “the king delights to honour,” and, assuming this was about him, Haman suggested the sort of honour that would make a man almost equal to the king (6v8-9). Suddenly Haman’s fortunes therefore reverse dramatically. Not aware that the decree he had allowed Haman to authorise was against the Jews (3v8), the king commanded that Haman honour Mordecai in the way he just outlined! Haman may have realised what this could mean if the king found out what he had done, and so rushed home in grief. His wife and advisors were cold in their response, suggesting he stood alone. They declared his “downfall” had “started” and that he couldn’t stand against Mordecai because he was a Jew. Perhaps they had heard of God acts for Israel. Whether they had or not, their words signal to the reader that these circumstances stemmed from God’s protection of his chosen people. The one who had sought to curse Mordecai not only inadvertently blessed him, but might now have to face God himself for his actions (Gen 12v3). It is at this timely moment, that Haman was taken to Esther’s banquet.

           

Praying it home:

Praise God for how delivering his people through Christ from all evil. Pray that you would have faith to do what is right whatever the consequences.

Thinking further:

None today.

                                                          

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(173) June 22: Esther 1-3 & Acts 5:1-15

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Esther 1-3 & Acts 5:1-15

To discover:­­

As you read consider the signs of God at work in bringing Esther to her position of influence.

To ponder:

The third year of Xerxes is 483BC, before the returns of Ezra and Nehemiah. However, the events take place in Susa, where Nehemiah would live and serve.

The awesome power of the one Esther would marry and reason with is first stressed in the detail of Xerxes’ vast empire, stretching from the Sudan to Pakistan, together with the greatness of his six month banquet, in which his wealth and liberality were displayed. The irony, however, was that he couldn’t control his wife. Wanting to show off her beauty he commanded she come to him, but she refused. This precipitated a crisis in which it was feared all wives in the empire would be encouraged to despise their husbands. Having consulted his wisest men, Xerxes therefore decreed throughout his kingdom that the Queen should never again enter his presence, a “better” one should be found, and that wives should respect their husbands. The Queen’s actions would have been frowned on by the Jews too. So this event affirms the quality of Esther’s character as one who would deal so respectfully with Xerxes, whilst also outlining the means God used to bring Esther to a position of powerful influence. Even the cut and thrust of difficult marriages can be used to further God’s purposes.

By relating how a beautiful alternative Queen was sought, Esther’s rise is dramatized. She is the adopted daughter of her cousin Mordecai who was a descendent of Kish, Saul’s father. He had been exiled to Babylon in 597BC with king Jehoiachin. Esther’s beauty of form and features is portrayed as God’s gift, and his blessing on her is seen throughout. Over all the girls brought to the king’s harem under the care of his eunuch, Hegai, she won his favour and was given special beauty treatment and food, with seven (the number of completeness) maids and the most esteemed place in the harem. There she underwent a whole year of beauty treatment before going to the king. And at that time she displayed wisdom too, doing only what Hegai advised. Not only did she then win the favour of everyone who saw her, but of the king, who crowned her (four years after his divorce, 1v3, 2v16), and held a banquet and holiday, with the giving of gifts to mark it. Of course the idea of a harem and of Esther spending a night with the king to see if she pleased him is appalling. However, as so often, God was working amidst such evil for good.

Throughout, on Mordecai’s advice, Esther had kept her nationality secret, no doubt in case this prejudiced her opportunity. And every day of the year, her loving father walked near the harem in concern, to find out how she was doing. It may have been whilst sitting at the gate on one of these occasions, as the virgins were assembled after the coronation, that Mordecai overheard the conspiracy to assassinate the king. Its record is important later in the story.

 For now, although Mordecai is the one who should be credited (2v22), it is Haman who is honoured – and highly, seen in the king’s command people should kneel in honour to him. As an Agagite, his rivalry with Mordecai patterns that between the Agagite king and Saul (1 Sam 15). Here, the theme of obeying the king develops as Mordecai refuses to. The reason seems to do with Mordecai being a Jew (3v4), so may have been because he felt such honour was only God’s, or because of God’s command that Israel oppose Amalakites (Ex 17v16, Deut 25v17). Whatever the case, it commends obeying God not man, even though important people might urge us not to, and even though it may mean hardship (3v3-4).

Haman’s wickedness is seen in taking his anger to the point of not just desiring but organising a total genocide of the Jewish race. The king’s evil neglect, and the status he had given Haman, is seen in his readiness to give Haman the authority to do it and not even take his bribe. A date was set by lot, or “pur,” which is why the Jewish festival that celebrates the deliverance the Jews will experience is called purim. And so orders in the name of Xerxes were sent throughout his provinces, to be made law and communicated to those of every nationality, that on the selected day all Jews were to be destroyed, killed, annihilated and plundered. Moreover, while this happened the king and Haman sat down to drink, although the city was bewildered.

One cannot but think here of the holocaust, where an irrational hatred of the Jews also arose after played on their difference (as 3v8). But in Bible history, what is at stake is the continuance of Israel and so nothing less than the fulfilment of God’s promise to bless the world and so reverse the curse of Eden through one of Abraham’s offspring.

Praying it home:

Praise God for working good even from evil. Pray that he would place Christians in positions through which they can influence rulers for good, and especially the good of the church.

Thinking further:

To read the NIV Study Bible introduction to Esther, click here.

                                                          

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(172) June 21: Nehemiah 11-13 & Acts 4:23-37

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Nehemiah 11-13 & Acts 4:23-37

To discover:­­

As you read consider what the final chapter is teaching us about God’s people.

To ponder:

We learn the reason for registering the people (7v4-73) was to ensure Jerusalem was populated (11v1-2). The leaders set an example by living there, and the remaining inhabitants were decided by lot as a means of God’s determination. Such upheaval is the equivalent of someone moving in order to serve or plant a church.

            The list of those who lived in Jerusalem has a military feel (11v6, 8, 14), suggesting security was still a need. Amongst the leaders were those governing parts of the city, those working at the temple, and those leading music. The references to “the king” (11v23-24) probably refer to the king of Persia. The record of those settling both in Jerusalem and in the villages, and over an area larger than Judea, highlights that the land was resettled with an ambitious desire to regain the entire inheritance given in the days of Joshua.

            The list of priests and Levites includes those from the days of Darius (Ez 5-6) and the high priest Jeshua, and so from both returns. The sources of the names are no doubt noted to emphasize the accuracy of the records, which was necessary if their descendents were to be deemed fit to serve at the temple. The concern that only those of the priesthood of all believers serve in the church is a commendable one.

            By recounting the dedication of the newly rebuilt walls of the city, the closing section of the book returns us to its great theme. It seems this took place after Nehemiah had returned from a trip back to Babylon, and so over twelve years after he first arrived (12v27, 44, 13v1, 4, 6-7). The Levites were called together to conduct this event, and Nehemiah arranged a great procession along the wall, comprising Judah’s leaders, two large choirs, musicians, and Nehemiah himself. It culminated in the temple with many sacrifices and much joy (12v31-43).

            It was then that people were put in charge of the tithes the law required for the priests and Levites. It is noted that they fulfilled their responsibilities to purify the people (12v30, 45, see Lev 11-15) and served with others as in the days of David and Solomon. This stresses the continuity of practice, and makes this a high point for the Jews. Indeed, when “the book of Moses was read” and it was realised Ammonites and Moabites should not be included in the worshipping community, the people seemed to go as far as excluding all foreigners from it.

However, despite such zeal there were ample signs the kingdom of righteousness was still distant. At some earlier point, while Nehemiah was away, a priest had actually given a chamber in the temple to Tobiah, an Ammonite. On returning, Nehemiah had to evict him and purify the rooms. He also learned that the very three things the people had covenanted with God to do (10v30-39), had been neglected: First, portions hadn’t been given the Levites, forcing them to neglect the work of the temple and return to their fields in order to eat. Second, the people were working and engaging in commerce on the Sabbath. Third, they had intermarried with the surrounding peoples so that the next generation couldn’t even speak the language of Judah, threatening the passing on of the faith and their distinctive witness to the nations. In each case Nehemiah took action. He put trustworthy men in charge of the provisions for the Levites, praying God would remember that. He warned and rebuked those desecrating the Sabbath, reminding them this previously led to the exile and that they were “stirring up more wrath.” He then shut and posted guards on the gates, threatening any who came to trade, again praying God would remember his act and show him mercy. Finally, he rebuked and even beat those who married foreigners, making them take an oath not to have their children do the same, reminding them of how this led Solomon himself into sin. Nehemiah also drove off the High Priest’s grandson for marrying a foreigner (against Lev 21v14, because he could become High Priest). Here he prayed God would remember the sins of these priests, but finishes again asking God to remember and favour him for purifying, organising and providing for the priests and Levites.

The book therefore ends making clear that the people are the same as they have ever been, ready to repeat the very sins that led to the division of the kingdom after Solomon and its eventual exile. Rulers like Nehemiah might be able to ensure obedience for a time, but what was really needed were new hearts that would consistently obey and an everlasting king who would be forever present. For this, the people had would wait 400 years.

Praying it home:

Praise God for renewing our hearts into obedience. Pray for him to raise up leaders like Nehemiah to reform his church.

Thinking further:

None today.

                                                          

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(171) June 20: Nehemiah 9-10 & Acts 4:1-22

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Nehemiah 9-10 & Acts 4:1-22

To discover:­­

As you read note the attributes of God that are particularly displayed in Israel’s history.

To ponder:

The people’s repentance persisted for some time. On the twenty-fourth day they gathered, reading the law for a quarter of the day and confessing and mourning their sin for a quarter too. They also acknowledged that of their fathers, affirming their sense of solidarity with Israel’s past history. The note about “separating” themselves from foreigners is a key theme in the book. It may not have entailed separation from God-fearing Gentiles (see Ez 6v21), but was certainly from the rest, perhaps here as a way of preparing for worship. Foreigners, did not share their history, their past sins, nor, by descent, God’s promises.

            As was their role, the Levites called the people to stand and praise God, stressing he is everlasting. In what they then say, they probably had his sovereignty over history in mind. Coming in this penultimate history book of the Old Testament, their prayer is a wonderful summary of all we’ve read, affirming God’s name (ie. his person with respect to his acts and reputation) is to be “blessed” (ie. praised in a way that brings God himself joy) for all he has done.

First, he is praised for creating all things and sustaining all life; then for his commitment to doing right, seen in his faithfulness to his particular covenant with Abram - because Abram’s heart was “faithful.” This is no doubt mentioned as an encouragement to the people to the same. Third, God is praised for his compassion to Abraham’s descendents and how this moved him to redeem and lead them from Egypt by mighty signs and wonders, so gaining glory for himself. He is also praised for personally coming from heaven to earth to give them his law, provide them with food and water, and urge them to take the land he had promised. Understanding these things through Christ, we too are called to praise him for his creation, faithfulness, compassion, salvation, word and provision.

To this we must add patience. These great acts and what they reveal of God’s character make what then occurred all the more tragic. The people refused to listen to his law or remember his acts, even making the golden calf. Yet God did not abandon them, but forgave them, continuing to lead, instruct and provide for them in the desert for forty years, before establishing them as a great nation in the bountiful land he had promised. Again and again they rebelled and killed his prophets, causing him to hand them over to oppressors. Yet again and again, he then showed compassion when they cried to him, sending deliverers, and warning them through his prophets to return.

This divine patience continued for “many years” with God mercifully never abandoning or putting an end to his people. And it is in the light of this, that the Levites acknowledged the justice of the two exiles, whilst asking God on the basis of his covenant love not to consider the people’s current hardship a mere trifle. 9v36-37 are then important. They acknowledge that despite the rebuilt temple and city, the people are still to some degree in exile. They are still slaves, with the bounty of the land going to their overlords. In short, God’s promises to David, developed by the prophets have not yet fully come to pass. And so, joining their leaders, Levites and priests, all who could understand committed themselves with a curse and oath to a “binding agreement” or reaffirmation of the covenant, recognising that the obedience it called them to was necessary for things to be brought to completion (10v29, Deut 28-30).

So often Christians assume the Old Testament stresses God’s judgement, and the New Testament his grace. But the emphasis throughout is on his patience, mercy, and absolute refusal to totally abandon his people. It is this that moves God eventually to send his Son to achieve a righteous standing to be given his people as a gift, make full atonement for their sin, and renew their hearts, all so that his kingdom could finally endure without judgement.

The parties to the agreement are noted to their honour, but also accountability. In particular, they promise not to give their children to intermarry with the nations, keep the Sabbath as the key sign of the covenant, and provide their tithes for the work at the temple (10v32-39), so not neglecting “the house of our God.” The responsibility of the Levites and priests to act in this according to the law is especially stressed.

Praying it home:

Praise God for his qualities as highlighted in this reading. Pray that you and those you know would not turn from him as Israel repeatedly did.

Thinking further:

None today.

                                                          

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(170) June 19: Nehemiah 6-8 & Acts 3

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Nehemiah 6-8 & Acts 3

To discover:­­

As you read note what is commended in the hearing of the law.

To ponder:

With the work almost finished the opposition is now against Nehemiah himself. Four times his opponents sought to entice him out of the city to harm him. Then Sanballat did the same, suggesting Nehemiah was planning to revolt and become king. This sought to worry him sufficiently to meet Sanballat in order to defend himself, or at least to cease the work so people didn’t get the wrong idea (6v9). Another time, it seems a man hired by Nehemiah’s enemies pretended to prophesy that he should meet him in the temple to escape harm. This would have brought Nehemiah into conflict with the godly Jews, as priests alone were allowed to enter. Each time, however, seeing through the ruse, Nehemiah found a way to dismiss the suggestion. It is futile for the Christian to engage those seeking to trip them up. Better to maintain focus on serving the LORD, and leave one’s defence to him (6v14).

            Seeing the work completed in just 52 days, the Jews’ enemies and the surrounding nations became afraid, recognising that God must be with the people. Nevertheless, the Jewish nobles who had refused to help the work colluded with Tobiah, being on oath to serve him (6v17-19). Likewise, Christians should be wary that some even in the church may seek to serve those opposing God’s people for their own gain.

            In the light of all this, alongside appointing gatekeepers and singers, Nehemiah placed his brother in charge, affirming the need to choose those of integrity and fear of God for positions of responsibility. His instructions about keeping the doors of the city shut at night were about security, as were those regarding guards.

            The registration of the people may have been to allot houses as they were rebuilt, or just to acknowledge those inhabiting the city when it’s rebuilding was completed (7v4-5). Whatever the reason, Nehemiah saw his idea and desires as something God “put into” his “heart” (see also 2v12). Discerning whether a strong concern is from God or just our own enthusiasm is notoriously hard, and often only known in hindsight after prayer sees it come to fruition. But we should recognise that God does at times lead his people this way.

            The list of returnees is almost identical to Ezra 2, stressing continuity with historic Israel and its glory days under Solomon, and a concern with the purity of the nation and priesthood. It also commends a readiness to give financially to rebuilding the city, as with the Christian and the building of the New Jerusalem, the church.

            7v73b-12v31 is a distinct section focused on Ezra, but placed here to affirm the commitment of the people before God. After people had settled and in the month the feast of tabernacles is celebrated in remembrance of God’s provision, the people assembled and reaffirmed their commitment to God’s law and so covenant. Much is learnt here about the attitude we should have to God’s word. The people take the initiative in seeking out Ezra to bring out “the book of the law” (probably Deuteronomy). And he read from it, to “all who could understand,” which implies not just men and women, but children at least of a certain age too. And it wasn’t a brief sermon accommodated to attention spans! It was read from daybreak to noon. And the people “listened attentively.” So often the reason for inattentiveness is not inability, but disinterest. The people stood when the book was opened, to display reverence, responding to Ezra’s praise of God by bowing down in worship. Yet, the book was not just read. Levites instructed people, “making clear” and “giving the meaning” so they could understand – a model for the role of the Bible teacher. The people were convicted of their sin and wept in response. However, they were encouraged to rejoice instead, because the day was “sacred” (ie. set-apart) as one of recommitment to the LORD. The fact they could rejoice was a sign of his gracious acceptance of the people because of their current disposition. Whatever our past sins, if we return, we need no longer mourn. Yet there was joy too simply in understanding God’s word (8v12) – a challenge to those who take this knowledge for granted.  

            The book was read every day for the seven days of the feast - although perhaps on the remaining days just to the family heads, priests and Levites (8v13). Nevertheless, on the second day, when hearing God’s command to live in booths during the feast as a reminder of the desert journey after the Exodus, they spread the word and ensured the people obeyed in a way that hadn’t been done since Joshua. It affirms the responsibility of key members of families and churches to take the initiative in leading others in obedience to God. And it marks what would have felt like a new start for God’s people in their newly rebuilt city with its rebuilt temple.

           

Praying it home:

Praise God for his word and those he has provided to teach it. Pray that you would show reverence for him by seeking out good Bible teachers and displaying a reverence and attentiveness to his word.

Thinking further:

None today.

                                                          

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(169) June 18: Nehemiah 3-5 & Acts 2:14-47

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Nehemiah 3-5 & Acts 2:14-47

To discover:­­

As you read note the qualities displayed by the people.

To ponder:

Chapter 3 proves Nehemiah was right to declare God would give the builders success (2v20). It describes the rebuilding of the gates and walls anti-clockwise, beginning and ending at the Sheep Gate (3v1, 32). Perhaps the first section was dedicated to mark the work beginning.

            What is striking is the diversity of people involved and the diversity of organisation: Everyday people, priests, daughters, and temple servants all played their part, organised as individuals, families, districts or according to jobs, with some working on parts of the city in which they had a particular interest, and some even doing a second section. The importance of the work is affirmed by naming those who did it. However, we read that “the nobles” refused, it seems because it would mean being under supervision (3v5). It all pictures every-member involvement in the building of the church, whilst teaching the need of organisation. It also rebukes those who hold authority and esteem in the world, but who are reticent to do the menial tasks as servants in the church.

            On hearing of the work progressing Sanballat became angry. First, he and Tobiah sought to break morale and so hinder the work through ridicule, suggesting all the effort was futile (4v1-3). Through Christ, Nehemiah’s prayer (4v4-5) might have included prayer that these enemies would experience God’s blessing and repent. However, his prayer for justice is not wrong (see Rev 6v9-11). It is selfless, concerned with the fact the builders are being insulted, not Nehemiah. And it enables Nehemiah to leave vengeance with God and not seek it himself (see Rom 12v19). In short, he prays these antagonists would experience exile as Judah had, perhaps so they would know what drives the Jews in their building. The present tense stresses how heart-felt the prayer was, or may mean the Jews were still being insulted at the time of writing.

            The second form of opposition was that of threat. The people worked “with all their heart” and so built the wall to half its size, no doubt putting an end to the taunts, yet bringing more anger. The opponents are portrayed as plotting to fight “against Jerusalem,” which suggest the people are now a kingdom. Nehemiah is as ever practical – praying, but also acting by posting a guard. Yet morale is waning. Some feel they have no strength to go on. Others, that they will be killed. Nehemiah’s rallying call echoes those from Israel’s past: God is mighty and will fight for them (4v14). In this context, a makeshift army was conscripted, frustrating the plot of Nehemiah’s enemies in the sense that the people were now armed and ready. Some worked. Others stood guard. Even the workers carried weapons; and plans were made to rally everyone if an attack came. So we’re reminded never to lower our guard against the spiritual forces that stand against us, looking to God to fight for us, yet actively dressing ourselves in his armour (Eph 6v10-20).

            A third threat to the rebuilding came when a famine had hit. Because of their involvement in the building those with many children hadn’t been able to produce enough grain. Others were having to mortgage their property to gain money for grain, whilst others were having to borrow money to pay taxes, probably to the Persian Empire. In the latter two cases, it was Jewish nobles and officials who were lending their fellow Jews the money they needed, but charging high interest (against Deut 23:20), forcing them to sell them their children as slaves in order to pay their debts (as Deut 15v12). Nehemiah is rightly angry, noting this shows no fear of God or concern to honour him before the Gentiles. He therefore publicly commanded the nobles and officials to return the property and interest, putting them on oath before the priests to do it, and prophetically praying God would remove them from their possessions if they break their promise. We then learn that Nehemiah was actually governor of Judah from the time he arrived for twelve years, but out of reverence for God did not tax the people for his gain as previous governors had, nor take land for him or his men, nor demand the food he might have done. And he did all this despite, as governor, still having to richly host Jewish nobles, officials and other worthies from the Persian Empire (5v17-18). Fulfilling our responsibilities never justifies the oppression of others.

            Nehemiah’s final prayer simply acknowledges that God favours those who fear him, and that Nehemiah was acting for God. It encourages us to do so too.                       

Praying it home:

Praise God for how he uses ordinary people to achieve extraordinary things. Pray that in all things you would act in reverence for him and desiring to see him honoured before others through your conduct.

Thinking further:

None today.

                                                          

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(168) June 17: Nehemiah 1-2 & Acts 2:1-13

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Nehemiah 1-2 & Acts 2:1-13

To discover:­­

As you read note Nehemiah’s qualities.

To ponder:

These events take place thirteen years after the return under Ezra (445BC, 1v1, 2v1, Ez 7v7). Nehemiah is in Susa (located in modern Iran) and “cupbearer” to the Persian king Artaxerxes. He therefore has a providential opportunity to influence. The destruction of Jerusalem occurred 140 years previously. Nehemiah’s sudden concern at the report about the exiles could therefore be over the fact that the exiles had still not rebuilt the city, or that having tried to, Artaxerxes had stopped them (see Ez 4v21). Perhaps the little that had been done had been destroyed.

            As with Ezra, the mourning, fasting and praying of Nehemiah challenges our complacency over the spiritual ruin of the church. Nehemiah’s prayer displays a liturgical introduction (1v5, see Dan 9v4). It affirms the LORD as “God of heaven” – a reminder of his supremacy over all in a world of many nations claiming the power of many gods. It also relies on God’s particular covenant-relationship with Israel in which he acts for those who love and obey him (Deut 28v1-14). On this basis Nehemiah prays “day and night.” In confessing Israel’s sins, he acknowledges he himself is not without fault. He then appeals to God’s covenant promise to bring the people back to Jerusalem if they return to him (Deut 30v1-10), reminding him they are his servants and people whom he redeemed from Egypt with his “mighty hand.” Here Nehemiah may be acknowledging that those now in Jerusalem must have previously returned to God. In which case he is asking God to continue blessing them by aiding his petition to the king on their behalf (1v11). However, he may have in mind his own desire to return, asking God to fulfil his promise for him, even though Nehemiah is in the very palace of the Persian king and one the king relies heavily upon! In this case, he is exercising great faith, asking God to act mightily, knowing that no earthly power can thwart him.

            There is much here to build our faith. But the prayer also models how to appeal to God on the basis of his character, might and word.

            It seems Nehemiah prayed for four months before an opportunity came (Nisan is four months after Kislev, 2v1, 1v1), which he took although “very much afraid.” This encourages us to wait upon the LORD, but to take opportunities in faith when they come, even though fearful. Artaxerxes asked why Nehemiah looked sad, and Nehemiah tested the water not with a request but an explanation, respectfully addressing the king and explaining his grief over Jerusalem. When asked what he wanted, Nehemiah prayed again, no doubt seeing this as the God-given opportunity he had longed for. He then asked to return to rebuild the city, agreed to come back when the work was completed, and had courage even to request a safe passage and timber for the work! The reason his requests were granted was that “the gracious hand” of his God was “upon him.” Nothing is too much for him to grant. So Nehemiah travelled to Trans-Euphrates (the province of the Empire containing Jerusalem) with a military escort and gave its governors the king’s letters. Here we are introduced to the enemies who will feature much in the book (2v10). They were probably “disturbed” because as members of the other nations inhabiting the area, they would not want the Israelites to fortify their city.

            The number three often denotes a period building anticipation before a significant action or event. So Nehemiah begins to consider the rebuilding after three days (also Ez 9v32-33). Although he acknowledged God had put this desire “in his heart,” he exercised caution, not telling anyone his plans, and examining the walls and gates at night with “a few good men.” Confidence that God is with us doesn’t absolve the need for shrewdness.

            When Nehemiah did tell the Jewish leaders he explained how God’s hand had been on him with Artaxerxes, probably to persuade them God was behind his plans. Their “trouble” would have been their vulnerability without any defences to Jerusalem, and their “disgrace,” the shame of inhabiting a ruined city as the people of God (see 1v3). And so they began the work. However Sanballat, Tobiah and Geshem mocked them, and tried to put them off by suggesting their work would get them into trouble with the king. Nehamiah’s response is bold. He trusts God to give them success as his servants, and affirms these opponents have no share or right to Jerusalem, presumably because the land and so city had been given to the Jews.

            The act of beginning Jerusalem is significant because we have seen that alongside the existence of the temple, Jerusalem’s security was the other key factor necessary for the kingdom to be “established.” Nehemiah’s work would therefore be seen as another key step towards the fulfilment of God’s promise to David and the arrival of the Christ (1 Chr 17v11-14).

           

Praying it home:

Praise God that nothing can hinder him answering our prayers for his church and kingdom. Pray for your own prayer life, and your readiness to be God’s means perhaps of answering your own prayers.

Thinking further:

To read the NIV Study Bible introduction to Nehemiah, click here.

                                                          

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