|
|
|
- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
|
|
NEHEMIAH’S BURDEN
AND PRAYER Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert (Neh 1:1-11) 2/28/10 I. POST-EXILIC NEWS OF
JERUSALEM’S RUINS (1-4) A. Nehemiah identifies
himself as the author in the beginning of this historical account of the
history of the Jews and Jerusalem (1). 1. Other
than what is given in this account, we have no
knowledge of Nehemiah or his father Hacaliah. The Nehemiah in Ezra 2:2 is a
different person than one who rebuilds Jerusalem’s walls. 2. The timeframe and setting is given in the
month of Kislev (Nov - Dec) during the twentieth year of reign of the Persian
king Artaxerxes (cp. Neh 2:1; 445-444 BC). 3. Susa (Hb. Shushan), the area of
southwestern Iran and located 150 miles north of the Persian Gulf, was a
winter capital of Persian kings including Artaxerxes and was also the setting
of Esther (1:2, 5; 2:3ff ). Nehemiah, being the cupbearer, would naturally go
wherever the king went. B. There was a place in
Nehemiah’s heart for Jerusalem, the land of his ancestors. Therefore Nehemiah
asked Hanani, his brother, and others who had visited Judah, about Jerusalem
(2). 1. It wasn’t just for Jerusalem that Nehemiah had concern, he
was concerned for those who had returned to Jerusalem from captivity (458
BC). 2. The term “escaped” (pilêtāh)
is most likely a synonym of “survived” and implies release from God’s
judgment of captivity (cp. Ez 9:13-14; Neh 7:6). C. Their response was horrific
to Nehemiah (3). Those who had survived the captivity are in great distress (raah
- evil, context: distress from evil) and reproach (cherpah - reproach,
blame and scorn). 1. The
plight of the Jewish people was mentioned before the
walls of Jerusalem. Nehemiah’s heart was affected by
the situation of his people. 2. The walls were broken down and the gates were burned. This was most likely from the destruction
under Nebuchadnezzar (2Ki 25:8-11; Ez 5:12-14). D. Nehemiah’s response showed
his great concern for his people and the security of Jerusalem (4). 1. It was
very similar to that of Ezra who wept, mourned, fasted, and prayed for the
sins of the people (Ez 10:1) as did Daniel (Dan 10:2). 2. The men who God used to rebuild His
Temple and fortify His city, were men who shared God’s burden for God’s
glory, God’s people, and God’s will for His people. II. PRAYER OF NEHEMIAH FOR
JERUSALEM’S RESTORATION (5-11) A. Nehemiah records his
prayer in which he sought God to intervene on behalf of His people and
Jerusalem. This reveals Nehemiah’s deep religious devotion as well as his
wisdom in accomplishing an insurmountable undertaking. B. The elements of the Nehemiah’s prayer
depict his knowledge of the Law of God as well as the attributes of his
Covenant-Keeping God: 1. Adoration
of the Covenant-Keeping God of Heaven (5) a) Nehemiah
earnestly implored the “God of heaven,” a phrase particular to his day, but
one that praised God for His sovereignty and might over His creation. He
praised Him for His greatness (gadol - mighty power) and revered (yare
- to fear and reverence) His name. b) He is a God who preserves (shamar -
exercise great care, watch over) His covenants (berith - establish a
legal and binding agreement). 2. Confession
of the sins of Israel and himself (6-7) a) The
prayer moves to a humble supplication and confession of sin (6-7). Nehemiah
asks that God’s would be gracious and merciful to him by hearing his prayer.
It is a prayer that is cognizant that the sins of the Jewish people had
brought the judgment and captivity. b) Nehemiah is completely moved and
completely burdened and prays day and night on behalf of Israel, the servants
of God.” c) Nehemiah confesses the sin of his people
and includes his house and himself, a frequent response by holy men of the
past. (1) Their sin
was against God (cp. Ps 51:4). (2) Their sin was to act corruptly against God
(chabal - offend, in breaking a pledge ). (3) Their sin was disobedience to God’s
commandments and covenant (“Mosaic” cp. Ex 19:5; 34:27-28). 3. Remembrance
of Judgment and Promise in the Covenant (8-10) a) In asking
God to remember (zakar - bring back to the mind, not forget) His
warning in the Mosaic Covenant of scattering Israel if they were not faithful
(Le 26:33 cp. De 4:27; 28:36), Nehemiah acknowledged Israel’s sin and
consequences. b) In asking God to remember His promise of
restoration (De 30:1-5), Nehemiah was asking for mercy according to God’s
faithfulness. However, it would again include Israel’s obedience. c) The reference to God’s promise of
bringing Israel to a place where God had chosen to cause His name to dwell
(De 12:5) was the basis for Nehemiah’s burden to rebuild the walls of
Jerusalem. d) Holy men often called to God’s remembrance
His own promises and acts on their behalf (Ex 32:11; De 9:29; Is 63:16).
Nehemiah reminds God that Israel was God’s “servant” and the people whom He
redeemed (Ex 15:13; De 15:15; Ps 74:2). It is not that God forgot His
promise, but God’s promises were the basis for Nehemiah’s humble request. 4. Request
of Divine Intervention in Human Affairs (11) a) The
prayer once again asks God to hear and turn to back to His people. A remnant is left who delights to revere God’s name. b) Nehemiah specifically asks that he would
have success with King Artaxerxes. It was the very same king who suspended
the rebuilding in response to evil detractors against the Jews (Ez 4:11-12,
23). c) Nehemiah, who was very respectful to the
king, refers to him in prayer as “this man.” Nehemiah acknowledges that
Artaxerxes was only a man while the God he prayed to was sovereign in the
affairs of men. III. LEADERSHIP APPLICATIONS A. Leadership is attainable
in spite of background, status, or past failures. 1. Scripture
tells us very little about Nehemiah’s background. 2. We can draw a conclusion that apparently
Nehemiah’s background or status had little to do with his leadership skills. 3. Therefore, any believer can exercise
leadership in spite of background, status or even the past failures of a
disobedient people. B. Leadership’s prerequisite
is a personal faith and relationship in the Lord Jesus Christ. 1. The
leadership defined in Nehemiah is spiritual leadership. 2. While leadership is an important quality
in any scenario, it is the spiritual leader who
assists in eternal and spiritual things. 3. A true spiritual leader must have a
personal faith in Christ’s finished work on the cross. He must be a believer
indwelt by the Holy Spirit. 4. What good is it to climb the ladder of
success, only to find out you placed your ladder on the wrong wall. C. Leadership begins with a
burden for God’s will and purposes. 1. It is
not sufficient if a leader can lead anybody anywhere. God’s leaders must have
a burden for God and His will. 2. A spiritual leader understands God’s will and purposes which are revealed in His Word. It
the burden for God’s will for His people that guides and drives spiritual
leadership. D. Leadership’s first task is
to depend upon God and His will in prayer. 1. A
spiritual leader and a leader who prays are synonymous. Without prayer a leader might believe that it is his own
leadership qualities that bring about change in the lives of God’s people. 2. A spiritual leader first task is to
acknowledge God’s majesty, his own sin, God’s promises, and God’s sovereignty
in the affairs of men. |
|
||
|
|
|
|
|
