May 15, 2025

Resettlement, Rededication, and Reforms

Nehemiah 11-13

Victoria Becker
Thursday's Devo

May 15, 2025

Thursday's Devo

May 15, 2025

Thursday's Devo

May 15, 2025

Thursday's Devo

May 15, 2025

Big Book Idea

Nehemiah sought to follow God faithfully despite opposition.

Key Verse | Nehemiah 11:1

Now the leaders of the people lived in Jerusalem. And the rest of the people cast lots to bring one out of ten to live in Jerusalem the holy city, while nine out of ten remained in the other towns.

Nehemiah 11-13

Chapter 11

The Leaders in Jerusalem

1 Now the leaders of the people lived in Jerusalem. And the rest of the people cast lots to bring one out of ten to live in Jerusalem the holy city, while nine out of ten 1 11:1 Hebrew nine hands remained in the other towns. 2 And the people blessed all the men who willingly offered to live in Jerusalem.

3 These are the chiefs of the province who lived in Jerusalem; but in the towns of Judah everyone lived on his property in their towns: Israel, the priests, the Levites, the temple servants, and the descendants of Solomon's servants. 4 And in Jerusalem lived certain of the sons of Judah and of the sons of Benjamin. Of the sons of Judah: Athaiah the son of Uzziah, son of Zechariah, son of Amariah, son of Shephatiah, son of Mahalalel, of the sons of Perez; 5 and Maaseiah the son of Baruch, son of Col-hozeh, son of Hazaiah, son of Adaiah, son of Joiarib, son of Zechariah, son of the Shilonite. 6 All the sons of Perez who lived in Jerusalem were 468 valiant men.

7 And these are the sons of Benjamin: Sallu the son of Meshullam, son of Joed, son of Pedaiah, son of Kolaiah, son of Maaseiah, son of Ithiel, son of Jeshaiah, 8 and his brothers, men of valor, 928. 2 11:8 Compare Septuagint; Hebrew Jeshaiah, and after him Gabbai, Sallai, 928 9 Joel the son of Zichri was their overseer; and Judah the son of Hassenuah was second over the city.

10 Of the priests: Jedaiah the son of Joiarib, Jachin, 11 Seraiah the son of Hilkiah, son of Meshullam, son of Zadok, son of Meraioth, son of Ahitub, ruler of the house of God, 12 and their brothers who did the work of the house, 822; and Adaiah the son of Jeroham, son of Pelaliah, son of Amzi, son of Zechariah, son of Pashhur, son of Malchijah, 13 and his brothers, heads of fathers' houses, 242; and Amashsai, the son of Azarel, son of Ahzai, son of Meshillemoth, son of Immer, 14 and their brothers, mighty men of valor, 128; their overseer was Zabdiel the son of Haggedolim.

15 And of the Levites: Shemaiah the son of Hasshub, son of Azrikam, son of Hashabiah, son of Bunni; 16 and Shabbethai and Jozabad, of the chiefs of the Levites, who were over the outside work of the house of God; 17 and Mattaniah the son of Mica, son of Zabdi, son of Asaph, who was the leader of the praise, 3 11:17 Compare Septuagint, Vulgate; Hebrew beginning who gave thanks, and Bakbukiah, the second among his brothers; and Abda the son of Shammua, son of Galal, son of Jeduthun. 18 All the Levites in the holy city were 284.

19 The gatekeepers, Akkub, Talmon and their brothers, who kept watch at the gates, were 172. 20 And the rest of Israel, and of the priests and the Levites, were in all the towns of Judah, every one in his inheritance. 21 But the temple servants lived on Ophel; and Ziha and Gishpa were over the temple servants.

22 The overseer of the Levites in Jerusalem was Uzzi the son of Bani, son of Hashabiah, son of Mattaniah, son of Mica, of the sons of Asaph, the singers, over the work of the house of God. 23 For there was a command from the king concerning them, and a fixed provision for the singers, as every day required. 24 And Pethahiah the son of Meshezabel, of the sons of Zerah the son of Judah, was at the king's side 4 11:24 Hebrew hand in all matters concerning the people.

Villages Outside Jerusalem

25 And as for the villages, with their fields, some of the people of Judah lived in Kiriath-arba and its villages, and in Dibon and its villages, and in Jekabzeel and its villages, 26 and in Jeshua and in Moladah and Beth-pelet, 27 in Hazar-shual, in Beersheba and its villages, 28 in Ziklag, in Meconah and its villages, 29 in En-rimmon, in Zorah, in Jarmuth, 30 Zanoah, Adullam, and their villages, Lachish and its fields, and Azekah and its villages. So they encamped from Beersheba to the Valley of Hinnom. 31 The people of Benjamin also lived from Geba onward, at Michmash, Aija, Bethel and its villages, 32 Anathoth, Nob, Ananiah, 33 Hazor, Ramah, Gittaim, 34 Hadid, Zeboim, Neballat, 35 Lod, and Ono, the valley of craftsmen. 36 And certain divisions of the Levites in Judah were assigned to Benjamin.

Chapter 12

Priests and Levites

1 These are the priests and the Levites who came up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra, 2 Amariah, Malluch, Hattush, 3 Shecaniah, Rehum, Meremoth, 4 Iddo, Ginnethoi, Abijah, 5 Mijamin, Maadiah, Bilgah, 6 Shemaiah, Joiarib, Jedaiah, 7 Sallu, Amok, Hilkiah, Jedaiah. These were the chiefs of the priests and of their brothers in the days of Jeshua.

8 And the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who with his brothers was in charge of the songs of thanksgiving. 9 And Bakbukiah and Unni and their brothers stood opposite them in the service. 10 And Jeshua was the father of Joiakim, Joiakim the father of Eliashib, Eliashib the father of Joiada, 11 Joiada the father of Jonathan, and Jonathan the father of Jaddua.

12 And in the days of Joiakim were priests, heads of fathers' houses: of Seraiah, Meraiah; of Jeremiah, Hananiah; 13 of Ezra, Meshullam; of Amariah, Jehohanan; 14 of Malluchi, Jonathan; of Shebaniah, Joseph; 15 of Harim, Adna; of Meraioth, Helkai; 16 of Iddo, Zechariah; of Ginnethon, Meshullam; 17 of Abijah, Zichri; of Miniamin, of Moadiah, Piltai; 18 of Bilgah, Shammua; of Shemaiah, Jehonathan; 19 of Joiarib, Mattenai; of Jedaiah, Uzzi; 20 of Sallai, Kallai; of Amok, Eber; 21 of Hilkiah, Hashabiah; of Jedaiah, Nethanel.

22 In the days of Eliashib, Joiada, Johanan, and Jaddua, the Levites were recorded as heads of fathers' houses; so too were the priests in the reign of Darius the Persian. 23 As for the sons of Levi, their heads of fathers' houses were written in the Book of the Chronicles until the days of Johanan the son of Eliashib. 24 And the chiefs of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brothers who stood opposite them, to praise and to give thanks, according to the commandment of David the man of God, watch by watch. 25 Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon, and Akkub were gatekeepers standing guard at the storehouses of the gates. 26 These were in the days of Joiakim the son of Jeshua son of Jozadak, and in the days of Nehemiah the governor and of Ezra, the priest and scribe.

Dedication of the Wall

27 And at the dedication of the wall of Jerusalem they sought the Levites in all their places, to bring them to Jerusalem to celebrate the dedication with gladness, with thanksgivings and with singing, with cymbals, harps, and lyres. 28 And the sons of the singers gathered together from the district surrounding Jerusalem and from the villages of the Netophathites; 29 also from Beth-gilgal and from the region of Geba and Azmaveth, for the singers had built for themselves villages around Jerusalem. 30 And the priests and the Levites purified themselves, and they purified the people and the gates and the wall.

31 Then I brought the leaders of Judah up onto the wall and appointed two great choirs that gave thanks. One went to the south on the wall to the Dung Gate. 32 And after them went Hoshaiah and half of the leaders of Judah, 33 and Azariah, Ezra, Meshullam, 34 Judah, Benjamin, Shemaiah, and Jeremiah, 35 and certain of the priests' sons with trumpets: Zechariah the son of Jonathan, son of Shemaiah, son of Mattaniah, son of Micaiah, son of Zaccur, son of Asaph; 36 and his relatives, Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah, and Hanani, with the musical instruments of David the man of God. And Ezra the scribe went before them. 37 At the Fountain Gate they went up straight before them by the stairs of the city of David, at the ascent of the wall, above the house of David, to the Water Gate on the east.

38 The other choir of those who gave thanks went to the north, and I followed them with half of the people, on the wall, above the Tower of the Ovens, to the Broad Wall, 39 and above the Gate of Ephraim, and by the Gate of Yeshanah, 5 12:39 Or of the old city and by the Fish Gate and the Tower of Hananel and the Tower of the Hundred, to the Sheep Gate; and they came to a halt at the Gate of the Guard. 40 So both choirs of those who gave thanks stood in the house of God, and I and half of the officials with me; 41 and the priests Eliakim, Maaseiah, Miniamin, Micaiah, Elioenai, Zechariah, and Hananiah, with trumpets; 42 and Maaseiah, Shemaiah, Eleazar, Uzzi, Jehohanan, Malchijah, Elam, and Ezer. And the singers sang with Jezrahiah as their leader. 43 And they offered great sacrifices that day and rejoiced, for God had made them rejoice with great joy; the women and children also rejoiced. And the joy of Jerusalem was heard far away.

Service at the Temple

44 On that day men were appointed over the storerooms, the contributions, the firstfruits, and the tithes, to gather into them the portions required by the Law for the priests and for the Levites according to the fields of the towns, for Judah rejoiced over the priests and the Levites who ministered. 45 And they performed the service of their God and the service of purification, as did the singers and the gatekeepers, according to the command of David and his son Solomon. 46 For long ago in the days of David and Asaph there were directors of the singers, and there were songs 6 12:46 Or leaders of praise and thanksgiving to God. 47 And all Israel in the days of Zerubbabel and in the days of Nehemiah gave the daily portions for the singers and the gatekeepers; and they set apart that which was for the Levites; and the Levites set apart that which was for the sons of Aaron.

Chapter 13

Nehemiah's Final Reforms

1 On that day they read from the Book of Moses in the hearing of the people. And in it was found written that no Ammonite or Moabite should ever enter the assembly of God, 2 for they did not meet the people of Israel with bread and water, but hired Balaam against them to curse them—yet our God turned the curse into a blessing. 3 As soon as the people heard the law, they separated from Israel all those of foreign descent.

4 Now before this, Eliashib the priest, who was appointed over the chambers of the house of our God, and who was related to Tobiah, 5 prepared for Tobiah a large chamber where they had previously put the grain offering, the frankincense, the vessels, and the tithes of grain, wine, and oil, which were given by commandment to the Levites, singers, and gatekeepers, and the contributions for the priests. 6 While this was taking place, I was not in Jerusalem, for in the thirty-second year of Artaxerxes king of Babylon I went to the king. And after some time I asked leave of the king 7 and came to Jerusalem, and I then discovered the evil that Eliashib had done for Tobiah, preparing for him a chamber in the courts of the house of God. 8 And I was very angry, and I threw all the household furniture of Tobiah out of the chamber. 9 Then I gave orders, and they cleansed the chambers, and I brought back there the vessels of the house of God, with the grain offering and the frankincense.

10 I also found out that the portions of the Levites had not been given to them, so that the Levites and the singers, who did the work, had fled each to his field. 11 So I confronted the officials and said, “Why is the house of God forsaken?” And I gathered them together and set them in their stations. 12 Then all Judah brought the tithe of the grain, wine, and oil into the storehouses. 13 And I appointed as treasurers over the storehouses Shelemiah the priest, Zadok the scribe, and Pedaiah of the Levites, and as their assistant Hanan the son of Zaccur, son of Mattaniah, for they were considered reliable, and their duty was to distribute to their brothers. 14 Remember me, O my God, concerning this, and do not wipe out my good deeds that I have done for the house of my God and for his service.

15 In those days I saw in Judah people treading winepresses on the Sabbath, and bringing in heaps of grain and loading them on donkeys, and also wine, grapes, figs, and all kinds of loads, which they brought into Jerusalem on the Sabbath day. And I warned them on the day when they sold food. 16 Tyrians also, who lived in the city, brought in fish and all kinds of goods and sold them on the Sabbath to the people of Judah, in Jerusalem itself! 17 Then I confronted the nobles of Judah and said to them, “What is this evil thing that you are doing, profaning the Sabbath day? 18 Did not your fathers act in this way, and did not our God bring all this disaster 7 13:18 The Hebrew word can mean evil, harm, or disaster, depending on the context on us and on this city? Now you are bringing more wrath on Israel by profaning the Sabbath.”

19 As soon as it began to grow dark at the gates of Jerusalem before the Sabbath, I commanded that the doors should be shut and gave orders that they should not be opened until after the Sabbath. And I stationed some of my servants at the gates, that no load might be brought in on the Sabbath day. 20 Then the merchants and sellers of all kinds of wares lodged outside Jerusalem once or twice. 21 But I warned them and said to them, “Why do you lodge outside the wall? If you do so again, I will lay hands on you.” From that time on they did not come on the Sabbath. 22 Then I commanded the Levites that they should purify themselves and come and guard the gates, to keep the Sabbath day holy. Remember this also in my favor, O my God, and spare me according to the greatness of your steadfast love.

23 In those days also I saw the Jews who had married women of Ashdod, Ammon, and Moab. 24 And half of their children spoke the language of Ashdod, and they could not speak the language of Judah, but only the language of each people. 25 And I confronted them and cursed them and beat some of them and pulled out their hair. And I made them take an oath in the name of God, saying, “You shall not give your daughters to their sons, or take their daughters for your sons or for yourselves. 26 Did not Solomon king of Israel sin on account of such women? Among the many nations there was no king like him, and he was beloved by his God, and God made him king over all Israel. Nevertheless, foreign women made even him to sin. 27 Shall we then listen to you and do all this great evil and act treacherously against our God by marrying foreign women?”

28 And one of the sons of Jehoiada, the son of Eliashib the high priest, was the son-in-law of Sanballat the Horonite. Therefore I chased him from me. 29 Remember them, O my God, because they have desecrated the priesthood and the covenant of the priesthood and the Levites.

30 Thus I cleansed them from everything foreign, and I established the duties of the priests and Levites, each in his work; 31 and I provided for the wood offering at appointed times, and for the firstfruits.

Remember me, O my God, for good.

Footnotes

[1] 11:1 Hebrew nine hands
[2] 11:8 Compare Septuagint; Hebrew Jeshaiah, and after him Gabbai, Sallai, 928
[3] 11:17 Compare Septuagint, Vulgate; Hebrew beginning
[4] 11:24 Hebrew hand
[5] 12:39 Or of the old city
[6] 12:46 Or leaders
[7] 13:18 The Hebrew word can mean evil, harm, or disaster, depending on the context
Table of Contents
Introduction to Nehemiah

Introduction to Nehemiah

Timeline

Author and Date

Nehemiah is the central figure in the book. It contains some of his own records, but he is not the author of the entire book. The same author probably wrote Nehemiah and portions of Ezra. Nehemiah arrived in Jerusalem in 445 B.C., 13 years after Ezra arrived. He returned for a further visit sometime between 433 and 423 B.C. He may have made several journeys between Persian capitals and Jerusalem in this period of 20 years (see chart).

Theme

The theme of Nehemiah is the Lord’s protection of his people and their need to be faithful in worship and in keeping the Mosaic law.

Purpose and Background

The basic purpose and background of Nehemiah are the same as that for Ezra (see Introduction to Ezra). Ezra, “a scribe skilled in the Law of Moses” (Ezra 7:6), called the returning exiles back to covenant loyalty and obedience to the law. Nehemiah rebuilt the city walls so that the community could be protected from enemies who might take advantage of them.

Key Themes

  1. The Lord hears prayer (1:4–6).
  2. The Lord works providentially, especially through powerful rulers, to bring about his greater purposes (e.g., 2:8).
  3. The Lord protects his people. Because of this, they need not be afraid (4:14).
  4. The Lord is merciful and faithful to his promises despite his people’s ongoing sin (9:32–35).
  5. Worship is at the center of the life of God’s people. It includes the willing, joyful giving of resources (10:32–39).
  6. God’s people need to be on their guard against their own moral weakness (ch. 13).

Outline

  1. Nehemiah Returns to Jerusalem to Rebuild Its Walls (1:1–2:20)
    1. Nehemiah learns of Jerusalem’s dilapidation (1:1–11)
    2. Nehemiah gains permission to return and inspects Jerusalem’s walls (2:1–16)
    3. First signs of opposition (2:17–20)
  2. The Wall Is Built, Despite Difficulties (3:1–7:4)
    1. The people work systematically on the walls (3:1–32)
    2. Opposition intensifies, but the people continue watchfully (4:1–23)
    3. Nehemiah deals with injustices in the community; Nehemiah’s personal contribution to the project (5:1–19)
    4. A conspiracy against Nehemiah, but the wall is finished (6:1–7:4)
  3. A Record of Those Who Returned from Exile (7:5–73)
  4. The Reading of the Law, and Covenant Renewal (8:1–10:39)
    1. The law is read (8:1–8)
    2. The people are to be joyful (8:9–12)
    3. The people keep the Feast of Booths (8:13–18)
    4. A prayer of confession, penitence, and covenant commitment (9:1–38)
    5. Signatories and specific commitments (10:1–39)
  5. The Population of Jerusalem and the Villages; Priests and Levites (11:1–12:43)
    1. Those who lived in Jerusalem and the villages of Judah (11:1–36)
    2. High priests and leading Levites since the time of Zerubbabel (12:1–26)
    3. Dedication of the walls (12:27–43)
  6. Nehemiah Deals with Problems in the Community (12:44–13:31)
    1. The administration of offerings for the temple (12:44–47)
    2. Ejection of Tobiah the Ammonite from the temple (13:1–9)
    3. Dealing with neglect of the offerings (13:10–14)
    4. Dealing with Sabbath breaking (13:15–22)
    5. The problem of intermarriage again (13:23–29)
    6. Summary of Nehemiah’s temple reforms (13:30–31)

The Persian Empire at the Time of Nehemiah

c. 450 B.C.

During the time of Nehemiah, the Persian Empire had reached its greatest extent, engulfing nearly the entire Near East. In 539 B.C. the Persians under Cyrus the Great defeated the Babylonians and absorbed the lands of Israel and Judah (which they called “Beyond the River”) into their empire. The next year Cyrus allowed the people of Judah (now called Jews) to return home and rebuild the temple of the Lord. Several waves of returning Jews resettled in Judea. In about 445 B.C., Nehemiah was granted permission to rebuild Jerusalem’s ruined walls.

The Persian Empire at the Time of Nehemiah

The Global Message of Nehemiah

The Global Message of Nehemiah

The Big Picture of Nehemiah

The book of Nehemiah records the success and failure of visionary leadership among the exiles who returned to Jerusalem. Though the city wall in Jerusalem had been in ruins for almost 150 years (since Babylon destroyed Jerusalem in 586 B.C.), Nehemiah mobilized the Jews to rebuild the wall in only 52 days (Neh. 6:15)! He was an ordinary man whose preparation for ministry came in the Persian palace as the king’s cupbearer (1:11–2:8). But he became an extraordinary leader through his diligence in prayer (1:5–11; 2:4; 4:9; 6:9), great faith in God (2:8, 20; 4:14, 20), and skill in organizing and managing people (chs. 3 and 5). Nehemiah’s perseverance in the face of opposition led to the defeat of his opponents (chs. 4 and 6) and the renewal of the temple as a place of worship (ch. 12).

Nehemiah’s Frailty

There is a darker side to Nehemiah’s ambition, however. He is also portrayed as a leader whose task-oriented nature could lead him to lose sight of people (see his confession of guilt in Neh. 5:10). This trait became most evident when Nehemiah returned from a time in Persia to find that his ministry had failed despite its earlier success (ch. 13). Though his frustration is understandable, Nehemiah seems to go too far by becoming rather abusive against those who have broken their promises to God (13:25, 28; compare Ezra 9:3–5; 10:1). His career as a leader thus traces a familiar and troubling path: Nehemiah begins his ministry by confessing that he is a sinner like his people (Neh. 1:6) and he overcomes many obstacles through perseverance and prayer, but he concludes his ministry by confessing the sins of others with no mention of his own (13:29, 31). In this regard Nehemiah resembles other Old Testament leaders, such as David, Solomon, and Josiah, who started well but did not finish well.

In light of this focus on Nehemiah, the book that bears his name may seem somewhat unrelated to God’s universal purposes. What does a story about rebuilding a city wall and reestablishing worship in Jerusalem have to do with God’s universal mission to redeem his creation? Indeed, a book that describes intense opposition to intermarriage with other races (Nehemiah 13) may seem too sectarian for our pluralistic world (see “The Global Message of Ezra” for more discussion of intermarriage).

God’s Global Purposes in Nehemiah

However, God’s global purposes can still be seen in Nehemiah—in two major ways.

Strategic international influence. First, God reigns over the entire world as the “God of heaven” (Neh. 1:4, 5; 2:20; compare 9:5–6, 32). The book of Nehemiah begins, not in Jerusalem among God’s people, but with an account of Nehemiah fulfilling the role of a civil servant in the Persian royal court. In God’s sovereignty, the vocation of this cupbearer in exile provides the catalyst for the people of God to receive all that they need to revive their city (1:1–2:8). Like Joseph, Daniel, and Esther, Nehemiah has been placed by God in a foreign palace to advocate with rulers and achieve breakthroughs for God’s people. This repeated pattern in the Old Testament shows that the exile played two complementary roles in God’s plan for the nations: God sent the nations to take Israel into exile, but he also used the exile to move his children into positions of international influence. Thus God showed himself sovereign over the affairs of both his own people and the nations.

Blessing the nations. Second and related to this, the identity of God’s chosen people is closely bound up with his purposes for all peoples. The communal confession of the Levites (Neh. 9:5–37), for example, begins by linking God’s reign over creation with his special choice of Abraham and his descendants: “You are the Lord, you alone. You have made heaven, the heaven of heavens, with all their host, . . . You are the Lord, the God who chose Abram and brought him out of Ur of the Chaldeans and gave him the name Abraham” (9:6–7). God had blessed Israel so that they might bring divine blessing and righteousness to the nations (9:8–15; see also Gen. 12:1–3; 17:6–8). Yet the later history of Israel reveals a people who rebelled “presumptuously” (Neh. 9:16, 29) against God, much as Pharaoh “arrogantly” (9:10) opposed Israel. God’s response to human pride, whether from foreign nations or his own people, has always been to vindicate his reputation: “you made a name for yourself, as it is to this day” (9:10). Thus God’s people were treated as his enemies when they became indistinguishable from the nations, as when Israel disobeyed God by mingling with the peoples of the land and adopting their customs (13:4–29). The fulfillment of God’s global purposes always requires that his people be distinct from the other nations, so that they can be a blessing to those nations (Deut. 26:16–19; 1 Pet. 2:11–12).

Lessons for Global Leaders

The universal themes of Nehemiah gain particular relevance for today when we notice the book’s unique emphasis on the first-person “I,” that is, Nehemiah’s description of himself as a leader on the international stage of history. No other historical book of the Old Testament exhibits such a personal touch. This observation invites further reflections on Nehemiah as an example of both promise and peril in leading God’s people.

In the world but not of it. Most significantly, our God chooses to place his servants in surprising yet strategic positions among the nations. Nehemiah was outwardly a steward of the Persian empire, yet inwardly he was a servant of God who was passionate for his people (Neh. 1:3–4), faithful in prayer (1:5–7), and knowledgeable in God’s Word (1:8–11). The dual identity of Nehemiah illustrates how a marketplace witness plays a legitimate and necessary role in accomplishing God’s global purposes. There is a great need today for faithful believers employed in so-called “secular” vocations who know God’s Word, pray before acting, and take calculated risks for the sake of God’s kingdom. Like Nehemiah, such individuals have a unique role to play in changing the course of history. While supporting and encouraging those like Ezra who are religious professionals by training, we must also encourage those like Nehemiah whose primary ministry is in the marketplace.

Opposition. The book of Nehemiah also reminds us that, in a sinful world, God’s leaders can expect opposition to God’s work. Setbacks do not indicate that God has somehow lost control. Difficulty in ministry can frequently be God’s creative means of achieving breakthroughs that could not happen otherwise. By the same token, however, the conclusion of Nehemiah’s leadership career shows that the successes and failures of ministry are not ultimately in human hands. Those who overlook this principle, as Nehemiah apparently did toward the end of his ministry, run the risk of forgetting that caring for people matters more than the things they might accomplish.

Anticipating the Gospel of Jesus Christ.

On a broader note, the unraveling of the Jewish community during Nehemiah’s trip to Persia (Neh. 13:6–7) points forward to the New Testament. The ending of the book of Nehemiah demonstrates how Israel’s various leaders among those who returned to Jerusalem remained unable to accomplish the lasting deliverance and restoration envisioned by the prophets (e.g., Isaiah 40–55). Here it is noteworthy that, chronologically speaking, Nehemiah 13 narrates the latest events in the Old Testament historical books (about 445 B.C.). By concluding Israel’s story on a bitter note, this chapter anticipates the need for the New Testament’s message of inner transformation for the human heart. No matter how sincere they are, our promises to God cannot be faithfully kept without the saving grace of Jesus Christ and the sustaining power of the Holy Spirit.

Nehemiah Fact #11: Why did the small towns of Judah send people to live in Jerusalem?

Fact: Why did the small towns of Judah send people to live in Jerusalem?

Why did the small towns of Judah send people to live in Jerusalem? In Nehemiah’s time, Jerusalem was only one-fourth the size it had been before the exile. No one wanted to live in a city without defensive walls. Once the walls were completed, however, the community leaders wanted Jeru­salem to become a thriving capital city once again. This meant transplanting citizens from the small towns (11:1–2).

Nehemiah Fact #12: Dedications

Fact: Dedications

Dedications were ceremonies performed to consecrate something or someone for service to the Lord.

Nehemiah Fact #13: Household furniture

Fact: Household furniture

Tobiah was not a priest, so moving his household furniture into the temple desecrated the area (13:5, 7). His presence in the temple also meant that one of Nehemiah’s fierce opponents had been given a luxurious home in the temple.

Judea under Persian Rule

Judea under Persian Rule

538–332 B.C.

Under Persian rule, the lands of Israel (now called Samaria) and Judah (now called Judea) were minor provinces within the satrapy called Beyond the River. Returning Judeans settled mostly in the province of Judea, but a few settled in the plain of Ono and Idumea as well. The fact that the plain of Ono lay outside the jurisdiction of Judea may explain why Nehemiah suspected that the other local governors intended to do him harm there.

Judea under Persian Rule

Chronology of Nehemiah

Chronology of Nehemiah

Event Month/Day Year Reference
Hanani brings Nehemiah a report from Jerusalem (20th year of Artaxerxes I) 445–444 B.C. 1:1
Nehemiah before King Artaxerxes 1 445 2:1
Nehemiah arrives to inspect Jerusalem walls 445 2:11
Wall is finished 6/25 445 6:15
People of Israel gather 7 445 7:73–8:1
People of Israel celebrate Feast of Booths 7/15–22 445 8:14
People of Israel fast and confess sins 7/24 445 9:1
Nehemiah returns to Susa (32nd year of Artaxerxes I) 433 5:14; 13:6
Study Notes

Neh. 11:1 The community’s leaders are concentrated in Jerusalem, but it is underpopulated (see also 7:4). The people in the provincial towns cast lots to decide who should relocate to the capital.

Study Notes
Nehemiah Fact #11: Why did the small towns of Judah send people to live in Jerusalem?

Fact: Why did the small towns of Judah send people to live in Jerusalem?

Why did the small towns of Judah send people to live in Jerusalem? In Nehemiah’s time, Jerusalem was only one-fourth the size it had been before the exile. No one wanted to live in a city without defensive walls. Once the walls were completed, however, the community leaders wanted Jeru­salem to become a thriving capital city once again. This meant transplanting citizens from the small towns (11:1–2).

Study Notes

Neh. 11:3–4 The temple servants, along with gatekeepers and singers (vv. 19, 21–22), were classes of Levites (see Ezra 2:40–43). the descendants of Solomon’s servants. See note on Ezra 2:55–58. sons of Judah . . . sons of Benjamin. These two tribes of the southern kingdom were exiled in Babylon, and now they make up the restored community.

Study Notes

Neh. 11:11–12 The ruler of the house of God is the high priest. Work of the house probably means work inside the temple; contrast “outside,” v. 16.

Study Notes

Neh. 11:15–16 The Levites were responsible for the outside work of the house of God, a lesser role than that of the priests in v. 12.

Study Notes

Neh. 11:20–21 the rest of Israel. That is, after a tenth of the population had been resettled in Jerusalem (v. 1). His inheritance refers to property owned by one’s ancestors (see note on Ezra 2:59–63). Ophel. See note on Neh. 3:26.

Study Notes

Neh. 11:23–24 Command from the king must refer to the Persian king. The note about Pethahiah being at the king’s side indicates he oversaw Jewish affairs at the royal court.

Study Notes

Neh. 11:30 from Beersheba to the Valley of Hinnom. The people of Judah lived south of Jerusalem. Beersheba was in the far south, and the Valley of Hinnom was on the southern edge of Jerusalem.

Study Notes

Neh. 11:31–35 The villages of Benjamin were mainly north and west of Jerusalem.

Study Notes

11:1–36 Those Who Lived in Jerusalem and the Villages of Judah. This chapter addresses the need to maintain a proportion of the population in Jerusalem, and records the names of leaders who lived there. Populated villages of Judah are also named.

Neh. 11:36 The Levites were in effect a third tribe in the restored community.

Judea under Persian Rule

Judea under Persian Rule

538–332 B.C.

Under Persian rule, the lands of Israel (now called Samaria) and Judah (now called Judea) were minor provinces within the satrapy called Beyond the River. Returning Judeans settled mostly in the province of Judea, but a few settled in the plain of Ono and Idumea as well. The fact that the plain of Ono lay outside the jurisdiction of Judea may explain why Nehemiah suspected that the other local governors intended to do him harm there.

Judea under Persian Rule

Study Notes

Neh. 12:1a Zerubbabel . . . and Jeshua. See note on Ezra 2:2a. Zerubbabel was the first leader of the returning exiles following King Cyrus’s decree in 538 B.C., about a century before Nehemiah. Jeshua the high priest returned with him.

Study Notes

Neh. 12:12–21 Joiakim was high priest after Jeshua (see v. 10), so this list gives the priests in his day, including Ezra (v. 13). heads of fathers’ houses (v. 12). The list proceeds by family names: thus, Meraiah was priest in the (priestly) family of Seraiah.

Study Notes

Neh. 12:22 Darius the Persian is Darius I (522–486 B.C.), king of Persia at the time of Zerubbabel and the building of the temple (see Ezra 4:5, 24; 5:1–17; 6:1–22).

Study Notes

Neh. 12:22–23 As with the priests, a record of Levites was kept by families.

Neh. 12:23 Book of the Chronicles. This is not the biblical book of that name, but simply a record of names, perhaps kept by the priests.

Study Notes

12:1–26 High Priests and Leading Levites since the Time of Zerubbabel. This section records the priests and Levites from the time of Zerubbabel (c. 538–535 B.C.) to Nehemiah. The aim is to show that the Levitical service continued during a very difficult time in Israel’s history.

Neh. 12:24–26 This is a similar record (see v. 23) for the time of Joiakim and later (see v. 10). David the man of God. See v. 36; 1 Chron. 25:2; 2 Chron. 8:14 in connection with David’s organizing priests and Levites for temple service. Joiakim was high priest in Ezra’s time (see Neh. 12:12).

Study Notes
Nehemiah Fact #12: Dedications

Fact: Dedications

Dedications were ceremonies performed to consecrate something or someone for service to the Lord.

Study Notes

Neh. 12:28–29 Levitical singers had settled in villages around Jerusalem near their work. The Netophathites were from Netophah, near Bethlehem. Beth-gilgal is presumably Gilgal, near Jericho (see Josh. 4:19). Geba and Azmaveth were north of Jerusalem.

Study Notes

Neh. 12:30 They had purified themselves, as in readiness for worship (see Ex. 19:10, 14–15; Num. 8:5–7).

Study Notes

Neh. 12:31–40 Two great choirs symbolically enclose the whole city for the dedication. Ezra goes with the southern group, Nehemiah with the northern. Dung Gate (v. 31). See note on 2:13–15. Fountain Gate . . . Water Gate (12:37). See note on 3:26. For details of the wall’s layout, see 2:11–16 and 3:1–32. Both groups continue into the temple area to conclude the ceremony.

Study Notes

Neh. 11:1–12:43 The Population of Jerusalem and the Villages; Priests and Levites. These chapters depict the people’s efforts to populate Jerusalem.

12:27–43 Dedication of the Walls. This section describes the Levites’ role at the dedication of the completed city wall. Two great choirs precede the leaders in two companies on the wall, north and south.

Study Notes

12:44–47 The Administration of Offerings for the Temple. These verses emphasize that the work of the priests and Levites had been in place since ancient times, and that since the days of Zerubbabel (a century before Nehemiah) they had been duly provided for. On that day. Arrangements for tithes and other offerings are made once again, at the dedication of the wall. portions required by the Law. The Mosaic requirement (Lev. 7:33) applied only to the priests, but here it is widened to include all the Levites.

Study Notes

Neh. 13:1–3 no Ammonite or Moabite. Moabites and Ammonites were specifically excluded from Israel’s religious assembly because of their historical conflict with Israel and their idolatry (see Numbers 22–25; Deut. 23:3–5). separated . . . foreign descent. This resembles measures Ezra had taken a decade or so earlier (Ezra 9–10). Note Ezra 6:21, however, which allowed foreigners to join Israel if they embraced the Jewish religion. Compare also the story of Ruth, who came to faith in Israel’s God even though she was a Moabite.

Study Notes

Neh. 13:4 Now before this. The time is unspecified.

Study Notes
Nehemiah Fact #13: Household furniture

Fact: Household furniture

Tobiah was not a priest, so moving his household furniture into the temple desecrated the area (13:5, 7). His presence in the temple also meant that one of Nehemiah’s fierce opponents had been given a luxurious home in the temple.

Study Notes

Neh. 13:6 I was not in Jerusalem. Nehemiah had been called back to the Persian court in the thirty-second year (433 B.C.; see 1:1) for an unspecified time. The journey between Jerusalem and Susa took about 55 days (see note on 4:7–8). Eliashib (see 12:10) may have taken advantage of Nehemiah’s absence, which may have been lengthy.

See chart See chart
Chronology of Nehemiah

Chronology of Nehemiah

Event Month/Day Year Reference
Hanani brings Nehemiah a report from Jerusalem (20th year of Artaxerxes I) 445–444 B.C. 1:1
Nehemiah before King Artaxerxes 1 445 2:1
Nehemiah arrives to inspect Jerusalem walls 445 2:11
Wall is finished 6/25 445 6:15
People of Israel gather 7 445 7:73–8:1
People of Israel celebrate Feast of Booths 7/15–22 445 8:14
People of Israel fast and confess sins 7/24 445 9:1
Nehemiah returns to Susa (32nd year of Artaxerxes I) 433 5:14; 13:6
Study Notes
Nehemiah Fact #13: Household furniture

Fact: Household furniture

Tobiah was not a priest, so moving his household furniture into the temple desecrated the area (13:5, 7). His presence in the temple also meant that one of Nehemiah’s fierce opponents had been given a luxurious home in the temple.

Study Notes

13:1–9 Ejection of Tobiah the Ammonite from the Temple. While Nehemiah was in the Persian capital of Susa, reporting to the king (v. 6; see note on 2:4–6), his opponents took advantage of his absence and gave a non-Israelite a place to live in the temple. Upon his return to Jerusalem, Nehemiah discovered the problem and corrected it.

Neh. 13:4–9 The connection of these verses with vv. 1–3 is that Tobiah, an enemy of the community (2:10; 4:7–8), was an Ammonite. Eliashib’s offense is also related to proper care of tithes and offerings (12:44), because he gave Tobiah a room in the temple reserved for storing these.

Neh. 13:9 Cleansed, that is, purified in a ritual sense. Nehemiah sees the misuse of the temple as a violation of its holiness. He restores the polluted area to its proper use.

Study Notes

13:10–14 Dealing with Neglect of the Offerings. The people had stopped providing for the Levites, so they had fled each to his field, where they could provide for themselves and their families. This, of course, had a negative impact on worship at the temple. Contrast the commitments made by the people in 10:32–39. Nehemiah responds by organizing the administration of the offerings. I confronted the officials. Note Nehemiah’s fearless action (see also 13:17). Remember me. Compare 1:8; 5:19; 6:14.

Study Notes

Neh. 13:16 Tyrians. Foreigners would not be bound by the Sabbath law, of course, but they find a ready market on the Sabbath among the Jews.

Study Notes

Neh. 13:18 Did not your fathers act in this way? Breaking the Sabbath was an obvious sign of previous generations’ lack of commitment to God (see Jer. 17:19–27; Amos 8:4–6). Here it is given as the reason for the exile.

Study Notes

13:15–22 Dealing with Sabbath Breaking. The community once again sins, this time by breaking the Sabbath by trading.

Neh. 13:19–22 Nehemiah still has authority and resources to enforce his reforms (though it is not clear whether he is still governor).

Neh. 13:22 the Levites . . . purify themselves. The gatekeeper Levites had been neglecting their duties. They needed to be ritually purified again for their task.

Study Notes

Neh. 13:23–27 Ezra’s action against intermarriage (Ezra 9–10) apparently had little lasting effect. By losing the language of Judah (Neh. 13:24), the children of mixed marriages were losing their entire religious heritage.

Study Notes

Neh. 13:25–28 Nehemiah calls the people back to the Mosaic law (Deut. 7:1–5) and cites the example of Solomon, who was turned away from the Lord by his foreign wives (1 Kings 11). Spiritual unfaithfulness in intermarriage has even affected the family of the high priest Eliashib.

Study Notes

13:23–29 The Problem of Intermarriage Again. As the returned exiles ignored covenantal commitments such as Sabbath keeping, they began losing their sense of identity as God’s special people. One result was more intermarriages with pagans.

Neh. 13:29 Remember them. See also 6:14. covenant of the priesthood. The special obligations of the priests and Levites, for the sake of the whole people (see 1 Sam. 2:27–36; Mal. 2:4–9).

Study Notes

Neh. 12:44–13:31 Nehemiah Deals with Problems in the Community. This section records problems that arose in relation to storing contributions for the temple and its personnel. It also describes Nehemiah’s ongoing problems with his people and his opponents.

13:30–31 Summary of Nehemiah’s Temple Reforms. These verses highlight all that Nehemiah has done to ensure pure worship in the temple and to establish proper support for the priests. wood offering. See 10:34. Remember me. Nehemiah asks the Lord to take note of his faithful actions (see also 1:8; 5:19; 6:14; 13:14).

Introduction to Nehemiah

Introduction to Nehemiah

Timeline

Author and Date

Nehemiah is the central figure in the book. It contains some of his own records, but he is not the author of the entire book. The same author probably wrote Nehemiah and portions of Ezra. Nehemiah arrived in Jerusalem in 445 B.C., 13 years after Ezra arrived. He returned for a further visit sometime between 433 and 423 B.C. He may have made several journeys between Persian capitals and Jerusalem in this period of 20 years (see chart).

Theme

The theme of Nehemiah is the Lord’s protection of his people and their need to be faithful in worship and in keeping the Mosaic law.

Purpose and Background

The basic purpose and background of Nehemiah are the same as that for Ezra (see Introduction to Ezra). Ezra, “a scribe skilled in the Law of Moses” (Ezra 7:6), called the returning exiles back to covenant loyalty and obedience to the law. Nehemiah rebuilt the city walls so that the community could be protected from enemies who might take advantage of them.

Key Themes

  1. The Lord hears prayer (1:4–6).
  2. The Lord works providentially, especially through powerful rulers, to bring about his greater purposes (e.g., 2:8).
  3. The Lord protects his people. Because of this, they need not be afraid (4:14).
  4. The Lord is merciful and faithful to his promises despite his people’s ongoing sin (9:32–35).
  5. Worship is at the center of the life of God’s people. It includes the willing, joyful giving of resources (10:32–39).
  6. God’s people need to be on their guard against their own moral weakness (ch. 13).

Outline

  1. Nehemiah Returns to Jerusalem to Rebuild Its Walls (1:1–2:20)
    1. Nehemiah learns of Jerusalem’s dilapidation (1:1–11)
    2. Nehemiah gains permission to return and inspects Jerusalem’s walls (2:1–16)
    3. First signs of opposition (2:17–20)
  2. The Wall Is Built, Despite Difficulties (3:1–7:4)
    1. The people work systematically on the walls (3:1–32)
    2. Opposition intensifies, but the people continue watchfully (4:1–23)
    3. Nehemiah deals with injustices in the community; Nehemiah’s personal contribution to the project (5:1–19)
    4. A conspiracy against Nehemiah, but the wall is finished (6:1–7:4)
  3. A Record of Those Who Returned from Exile (7:5–73)
  4. The Reading of the Law, and Covenant Renewal (8:1–10:39)
    1. The law is read (8:1–8)
    2. The people are to be joyful (8:9–12)
    3. The people keep the Feast of Booths (8:13–18)
    4. A prayer of confession, penitence, and covenant commitment (9:1–38)
    5. Signatories and specific commitments (10:1–39)
  5. The Population of Jerusalem and the Villages; Priests and Levites (11:1–12:43)
    1. Those who lived in Jerusalem and the villages of Judah (11:1–36)
    2. High priests and leading Levites since the time of Zerubbabel (12:1–26)
    3. Dedication of the walls (12:27–43)
  6. Nehemiah Deals with Problems in the Community (12:44–13:31)
    1. The administration of offerings for the temple (12:44–47)
    2. Ejection of Tobiah the Ammonite from the temple (13:1–9)
    3. Dealing with neglect of the offerings (13:10–14)
    4. Dealing with Sabbath breaking (13:15–22)
    5. The problem of intermarriage again (13:23–29)
    6. Summary of Nehemiah’s temple reforms (13:30–31)

The Persian Empire at the Time of Nehemiah

c. 450 B.C.

During the time of Nehemiah, the Persian Empire had reached its greatest extent, engulfing nearly the entire Near East. In 539 B.C. the Persians under Cyrus the Great defeated the Babylonians and absorbed the lands of Israel and Judah (which they called “Beyond the River”) into their empire. The next year Cyrus allowed the people of Judah (now called Jews) to return home and rebuild the temple of the Lord. Several waves of returning Jews resettled in Judea. In about 445 B.C., Nehemiah was granted permission to rebuild Jerusalem’s ruined walls.

The Persian Empire at the Time of Nehemiah

The Global Message of Nehemiah

The Global Message of Nehemiah

The Big Picture of Nehemiah

The book of Nehemiah records the success and failure of visionary leadership among the exiles who returned to Jerusalem. Though the city wall in Jerusalem had been in ruins for almost 150 years (since Babylon destroyed Jerusalem in 586 B.C.), Nehemiah mobilized the Jews to rebuild the wall in only 52 days (Neh. 6:15)! He was an ordinary man whose preparation for ministry came in the Persian palace as the king’s cupbearer (1:11–2:8). But he became an extraordinary leader through his diligence in prayer (1:5–11; 2:4; 4:9; 6:9), great faith in God (2:8, 20; 4:14, 20), and skill in organizing and managing people (chs. 3 and 5). Nehemiah’s perseverance in the face of opposition led to the defeat of his opponents (chs. 4 and 6) and the renewal of the temple as a place of worship (ch. 12).

Nehemiah’s Frailty

There is a darker side to Nehemiah’s ambition, however. He is also portrayed as a leader whose task-oriented nature could lead him to lose sight of people (see his confession of guilt in Neh. 5:10). This trait became most evident when Nehemiah returned from a time in Persia to find that his ministry had failed despite its earlier success (ch. 13). Though his frustration is understandable, Nehemiah seems to go too far by becoming rather abusive against those who have broken their promises to God (13:25, 28; compare Ezra 9:3–5; 10:1). His career as a leader thus traces a familiar and troubling path: Nehemiah begins his ministry by confessing that he is a sinner like his people (Neh. 1:6) and he overcomes many obstacles through perseverance and prayer, but he concludes his ministry by confessing the sins of others with no mention of his own (13:29, 31). In this regard Nehemiah resembles other Old Testament leaders, such as David, Solomon, and Josiah, who started well but did not finish well.

In light of this focus on Nehemiah, the book that bears his name may seem somewhat unrelated to God’s universal purposes. What does a story about rebuilding a city wall and reestablishing worship in Jerusalem have to do with God’s universal mission to redeem his creation? Indeed, a book that describes intense opposition to intermarriage with other races (Nehemiah 13) may seem too sectarian for our pluralistic world (see “The Global Message of Ezra” for more discussion of intermarriage).

God’s Global Purposes in Nehemiah

However, God’s global purposes can still be seen in Nehemiah—in two major ways.

Strategic international influence. First, God reigns over the entire world as the “God of heaven” (Neh. 1:4, 5; 2:20; compare 9:5–6, 32). The book of Nehemiah begins, not in Jerusalem among God’s people, but with an account of Nehemiah fulfilling the role of a civil servant in the Persian royal court. In God’s sovereignty, the vocation of this cupbearer in exile provides the catalyst for the people of God to receive all that they need to revive their city (1:1–2:8). Like Joseph, Daniel, and Esther, Nehemiah has been placed by God in a foreign palace to advocate with rulers and achieve breakthroughs for God’s people. This repeated pattern in the Old Testament shows that the exile played two complementary roles in God’s plan for the nations: God sent the nations to take Israel into exile, but he also used the exile to move his children into positions of international influence. Thus God showed himself sovereign over the affairs of both his own people and the nations.

Blessing the nations. Second and related to this, the identity of God’s chosen people is closely bound up with his purposes for all peoples. The communal confession of the Levites (Neh. 9:5–37), for example, begins by linking God’s reign over creation with his special choice of Abraham and his descendants: “You are the Lord, you alone. You have made heaven, the heaven of heavens, with all their host, . . . You are the Lord, the God who chose Abram and brought him out of Ur of the Chaldeans and gave him the name Abraham” (9:6–7). God had blessed Israel so that they might bring divine blessing and righteousness to the nations (9:8–15; see also Gen. 12:1–3; 17:6–8). Yet the later history of Israel reveals a people who rebelled “presumptuously” (Neh. 9:16, 29) against God, much as Pharaoh “arrogantly” (9:10) opposed Israel. God’s response to human pride, whether from foreign nations or his own people, has always been to vindicate his reputation: “you made a name for yourself, as it is to this day” (9:10). Thus God’s people were treated as his enemies when they became indistinguishable from the nations, as when Israel disobeyed God by mingling with the peoples of the land and adopting their customs (13:4–29). The fulfillment of God’s global purposes always requires that his people be distinct from the other nations, so that they can be a blessing to those nations (Deut. 26:16–19; 1 Pet. 2:11–12).

Lessons for Global Leaders

The universal themes of Nehemiah gain particular relevance for today when we notice the book’s unique emphasis on the first-person “I,” that is, Nehemiah’s description of himself as a leader on the international stage of history. No other historical book of the Old Testament exhibits such a personal touch. This observation invites further reflections on Nehemiah as an example of both promise and peril in leading God’s people.

In the world but not of it. Most significantly, our God chooses to place his servants in surprising yet strategic positions among the nations. Nehemiah was outwardly a steward of the Persian empire, yet inwardly he was a servant of God who was passionate for his people (Neh. 1:3–4), faithful in prayer (1:5–7), and knowledgeable in God’s Word (1:8–11). The dual identity of Nehemiah illustrates how a marketplace witness plays a legitimate and necessary role in accomplishing God’s global purposes. There is a great need today for faithful believers employed in so-called “secular” vocations who know God’s Word, pray before acting, and take calculated risks for the sake of God’s kingdom. Like Nehemiah, such individuals have a unique role to play in changing the course of history. While supporting and encouraging those like Ezra who are religious professionals by training, we must also encourage those like Nehemiah whose primary ministry is in the marketplace.

Opposition. The book of Nehemiah also reminds us that, in a sinful world, God’s leaders can expect opposition to God’s work. Setbacks do not indicate that God has somehow lost control. Difficulty in ministry can frequently be God’s creative means of achieving breakthroughs that could not happen otherwise. By the same token, however, the conclusion of Nehemiah’s leadership career shows that the successes and failures of ministry are not ultimately in human hands. Those who overlook this principle, as Nehemiah apparently did toward the end of his ministry, run the risk of forgetting that caring for people matters more than the things they might accomplish.

Anticipating the Gospel of Jesus Christ.

On a broader note, the unraveling of the Jewish community during Nehemiah’s trip to Persia (Neh. 13:6–7) points forward to the New Testament. The ending of the book of Nehemiah demonstrates how Israel’s various leaders among those who returned to Jerusalem remained unable to accomplish the lasting deliverance and restoration envisioned by the prophets (e.g., Isaiah 40–55). Here it is noteworthy that, chronologically speaking, Nehemiah 13 narrates the latest events in the Old Testament historical books (about 445 B.C.). By concluding Israel’s story on a bitter note, this chapter anticipates the need for the New Testament’s message of inner transformation for the human heart. No matter how sincere they are, our promises to God cannot be faithfully kept without the saving grace of Jesus Christ and the sustaining power of the Holy Spirit.

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Dive Deeper | Nehemiah 11-13

Nehemiah 11-13 is a cautionary tale to show what happens when we do not make intentional efforts to sustain our passion for God.

Nehemiah 11 details the resettlement of people from surrounding towns to Jerusalem, now fortified with a new wall. A few people chose to move willingly, but many more were selected by casting lots. Either way, their names are recorded in Nehemiah 11. While it is tempting to skim this long list, these names show me that God knows each one of us by name, and He sees our faithfulness.

Nehemiah 12 is about rededication. After the priests and the Levites moved to Jerusalem, they dedicated the wall to God. They could've made this a celebration glorifying their own construction work, but instead they used the opportunity to glorify God. They responded with thanksgiving, sacrifices, and musical worship. According to Nehemiah 12:43, their praise brought them the "great joy" that is only found in knowing God.

Nehemiah 13 is about reforms. This chapter recounts Nehemiah's return after years away from Jerusalem. Unfortunately, he finds that the Israelites have broken their promises. First, the temple's storage area is not being used for the purpose of storing and distributing provisions for the temple workers (contrary to the promise made in Nehemiah 10:37-39). Second, people were doing business on the Sabbath (see Nehemiah 10:31). Third, Israelites were marrying unbelievers (see Nehemiah 10:30).

How did the Israelites go from finding their joy in the Lord in chapter 12 to deliberately disobeying God in chapter 13? They forgot the promises they had made to God, likely because they weren't spending time with Him. People tend to forget God's faithfulness and revert to their own ways without regular reminders through Scripture, worship, and community.

The good news is that a promise-keeping Messiah was still coming even after the events in the book of Nehemiah. Amazingly, God used the Israelites (despite their broken promises) to build a wall to protect Jerusalem, the very city where Jesus would one day preach His message of love and forgiveness available to all.

This month's memory verse

"The Lord gave, and the Lord has taken away; blessed be the name of the Lord.”

– Job 1:21b

Discussion Questions

1. In Nehemiah 11, Israelites have to move to a new place to honor God. Have you ever felt God calling you to move to a new location? What would hold you back from moving where God called you, and how can you surrender those things to the Lord?

2. The rededication of the wall in Nehemiah 12 sounds like it was a moment of "spiritual high" for many Israelites. However, their passion for God was not sustained. What choices can you make this week to prevent you from slipping spiritually?

3. In Nehemiah 13, we learn that it is very important to God that temple workers are provided for. How are you providing for your brothers/sisters in Christ who are in ministry or missions? What are some practical ways you could provide for missionaries or people in ministry this week?

4. As you think back over the entire book of Nehemiah, what are a few words that summarize it? For me, the words preparation and prayer come to mind.