Sermon and Worship Resources

Nehemiah 1:1-11 · Nehemiah’s Prayer

1 The words of Nehemiah son of Hacaliah: In the month of Kislev in the twentieth year, while I was in the citadel of Susa, 2 Hanani, one of my brothers, came from Judah with some other men, and I questioned them about the Jewish remnant that survived the exile, and also about Jerusalem.

3 They said to me, "Those who survived the exile and are back in the province are in great trouble and disgrace. The wall of Jerusalem is broken down, and its gates have been burned with fire."

4 When I heard these things, I sat down and wept. For some days I mourned and fasted and prayed before the God of heaven. 5 Then I said: "O Lord , God of heaven, the great and awesome God, who keeps his covenant of love with those who love him and obey his commands, 6 let your ear be attentive and your eyes open to hear the prayer your servant is praying before you day and night for your servants, the people of Israel. I confess the sins we Israelites, including myself and my father's house, have committed against you. 7 We have acted very wickedly toward you. We have not obeyed the commands, decrees and laws you gave your servant Moses.

8 "Remember the instruction you gave your servant Moses, saying, 'If you are unfaithful, I will scatter you among the nations, 9 but if you return to me and obey my commands, then even if your exiled people are at the farthest horizon, I will gather them from there and bring them to the place I have chosen as a dwelling for my Name.'

10 "They are your servants and your people, whom you redeemed by your great strength and your mighty hand. 11 O Lord, let your ear be attentive to the prayer of this your servant and to the prayer of your servants who delight in revering your name. Give your servant success today by granting him favor in the presence of this man." I was cupbearer to the king.

Nehemiah: The Fix

Nehemiah 1:1-11

Sermon
by Billy D. Strayhorn

A brand new pastor dropped in on the 7th grade Sunday School Class on one of his first Sundays at the church. While there, he decided to test them a little, "Who can tell me who was responsible for the walls of Jericho falling down?"

There was dead silence. But finally one of the boys, obviously one who had several close encounters with disobedience, said, "I don't know, but it wasn't my fault!"

The pastor turned to the teacher who explained, "I know Johnny and his parents, and if he said he didn't have anything to do with it, he didn't!"

Well that thoroughly frustrated the pastor who brought the matter up at his first board meeting. There was long uneasy silence afterwards until the Chair of the Trustees finally said, "Look Pastor, that boy and his parents are all good people. If Jo…

CSS Publishing Company, Inc., From the Pulpit, by Billy D. Strayhorn

Overview and Insights · Prayer and Preparation (1:1–2:9)

The first half of Nehemiah, Chapters 1 through 7, recounts the rebuilding the walls of Jerusalem. The background for the opening of Nehemiah is Ezra 4:7–23, in which Artaxerxes, king of Persia, sent a letter to the officials over the region of Judah and Jerusalem, forbidding any attempt to rebuild Jerusalem. Nehemiah, a Hebrew and a fairly high-ranking official in the service of King Artaxerxes, is living in Susa, one of the Persian capitals, and he receives a very negative report from Jerusalem of the consequences of this decree. Nehemiah takes this problem to the Lord, praying and fasting for days as he formulates a plan (1:1–11). After praying seriously for days, Nehemiah approaches King Artaxerxes and asks if he could return to his home and rebuild Jerusalem. Remember that Artaxerxes h…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Nehemiah 1:1-11 · Nehemiah’s Prayer

3 They said to me, "Those who survived the exile and are back in the province are in great trouble and disgrace. The wall of Jerusalem is broken down, and its gates have been burned with fire."

Commentary · Nehemiah's Prayer

1:1–7:73a Review · The Third Mission: Nehemiah Restores the Wall: The first seven chapters of Nehemiah and all or most of chapters 11–13 are considered part of the Nehemiah memoirs; they are written in first person. The name Nehemiah means “the Lord comforts,” a fitting name for one whom the Lord uses to encourage the discouraged exiles. Nehemiah is a very capable leader; he has a deep trust in God and is a careful organizer and a man of action.

1:1-11 · The events in Nehemiah 1 take place in Susa, the winter residence of the Persian kings, 150 miles north of the Persian Gulf. The events of Esther and the vision of Daniel 8 also take place in Susa. Darius I built a palace there (during the years 518–512 BC). The time (Neh. 1:1) is November–December (the month Kislev), 445 BC (the twentie…

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

Dictionary

Direct Matches

Captivity

The dislocation of a people group from its homeland. In the Bible, exile usually refers to two events in Israel’s history: the Assyrian exile of the northern kingdom in 722 BC and the Babylonian exile of the southern kingdom around 586 BC.

Covenant

A pact/compact or an agreement (Heb. berit). The NT counterpart word is diathēkē, defined as a “legal disposition of personal goods.”

The covenant is something that binds parties together or obligates one party to the other. Although there are legal implications associated with covenant, the relational aspect of covenant should not be overlooked. A covenant is best understood as a relationship with related legalities. Marriage, for example, is a covenant that establishes and defines a relationship. This perhaps explains why God chose from the realm of relationships among humans the covenant metaphor to establish and communicate his intent in divine-human relationships.

Some covenants are between persons of equal status (parity treaties); others are between a master and a servant (suzerainty treaties), between nations, between clans, and between a husband and a wife (Mal. 2:14). To “cut a covenant” at any level of society implies a solemn commitment to a relationship.

The most significant covenant relationship in the biblical material is the one between God and humankind. The uniqueness of Israel’s covenant relationship with Yahweh in contrast to all surrounding nations is established on the basis of Deut. 32:8 9. Although Yahweh gave the nations their inheritance, he selected Israel for his own personal care; he established a relationship with the nation independent of and prior to the nation’s association with his land.

Covenant is a dominant theme that gives cohesiveness to the structure of the OT and distinguishes the history of Israel. The phrase “covenant history” can be used to describe the biblical literature that recounts the events and episodes of Israelite life. It is a macrogenre that characterizes the historical narratives of the OT. Although this large literary corpus of historical narrative shares a covenant perspective, the individual books within the narrative corpus are noted for the attention they give to various aspects of the covenant relationship. For example, Gen. 12–50 develops the covenant promises of seed and blessing through a number of subgenres such as genealogies and family stories. Joshua, on the other hand, engages several military subgenres to recount the tension between the promise of land occupation and the responsibility of Israel to occupy the land. Covenant history is a realistic presentation of the tensions associated with the covenant relationship between Yahweh and the nation of Israel.

Finally, the psalms have a direct covenant connection emphasizing covenant worship. Psalm 119 (esp. vv. 57–64) is filled with covenant terms that relate to God’s word (testimonies, laws, oath, judgments). Marching to the place of worship designated by the covenant is reflected in the Psalms of Ascent.

Although the covenant theme is less pervasive in the NT, its christological significance is profound. The NT highlights the significant messianic role of Christ in relation to the covenants. Paul references the new covenant in both books of Corinthians (1 Cor. 11:25; 2 Cor. 3:6). Each celebration of the Lord’s Supper reminds us that the shed blood of Christ is the blood of the new covenant. The new covenant is cut in connection with or on the basis of his death, burial, and resurrection (1 Cor. 11:25). The writer of the book of Hebrews gives detailed attention to how the new covenant functions in contrast to the old Mosaic covenant. The writer explains that Jesus is the guarantor of a better covenant (7:22; 8:6–7). Finally, Paul indicates that we are now considered ministers of the new covenant ministry (2 Cor. 3:6).

Cupbearer

A high-ranking official in ancient Near Eastern courts. The cupbearer was responsible for serving wine at the king’s table. Because of the possibility of plots and poisoning, a trustworthy individual was required for this position. His closeness to the king often gave him a position of great influence.

The “chief cupbearer” in the Joseph story (Gen. 40:1 2) likely supervised a staff. While in prison, the cupbearer, along with the baker, was attended by Joseph. Although Joseph asked the cupbearer to mention his plight to the pharaoh when the cupbearer was restored to his position, he forgot about Joseph for two years (Gen. 40:14, 23; 41:9–13). The cupbearer’s closeness to the pharaoh, however, eventually allowed him to be influential in Joseph’s rise to power.

Nehemiah was the cupbearer to Artaxerxes (Neh. 1:11) and highly esteemed. Nehemiah’s financial resources (5:10, 17) may indicate that the position was well compensated.

Family

People in the Bible were family-centered and staunchly loyal to their kin. Families formed the foundation of society. The extended family was the source of people’s status in the community and provided the primary economic, educational, religious, and social interactions.

Marriage and divorce. Marriage in the ancient Near East was a contractual arrangement between two families, arranged by the bride’s father or a male representative. The bride’s family was paid a dowry, a “bride’s price.” Paying a dowry was not only an economic transaction but also an expression of family honor. Only the rich could afford multiple dowries. Thus, polygamy was minimal. The wedding itself was celebrated with a feast provided by the father of the groom.

The primary purpose for marriage in the ancient Near East was to produce a male heir to ensure care for the couple in their old age. The concept of inheritance was a key part of the marriage customs, especially with regard to passing along possessions and property.

Marriage among Jews in the NT era still tended to be endogamous; that is, Jews sought to marry close kin without committing incest violations (Lev. 18:6 17). A Jewish male certainly was expected to marry a Jew. Exogamy, marrying outside the remote kinship group, and certainly outside the ethnos, was understood as shaming God’s holiness. Thus, a Jew marrying a Gentile woman was not an option. The Romans did practice exogamy. For them, marrying outside one’s kinship group (not ethnos) was based predominantly on creating strategic alliances between families.

Greek and Roman law allowed both men and women to initiate divorce. In Jewish marriages, only the husband could initiate divorce proceedings. If a husband divorced his wife, he had to release her and repay the dowry. Divorce was common in cases of infertility (in particular if the woman had not provided male offspring). Ben Sira comments that barrenness in a woman is a cause of anxiety to the father (Sir. 42:9–10). Another reason for divorce was adultery (Exod. 20:14; Deut. 5:18). Jesus, though, taught a more restrictive use of divorce than the OT (Mark 10:1–12).

Children and parenting. Childbearing was considered representative of God’s blessing on a woman and her entire family, in particular her husband. In contrast to this blessing, barrenness brought shame on women, their families, and specifically their husbands.

Children were of low social status in society. Infant mortality was high. An estimated 60 percent of the children in the first-century Mediterranean society were dead by the age of sixteen.

Ancient Near Eastern and Mediterranean societies exhibited a parenting style based on their view of human nature as a mixture of good and evil tendencies. Parents relied on physical punishment to prevent evil tendencies from developing into evil deeds (Prov. 29:15). The main concern of parents was to socialize the children into family loyalty. Lack of such loyalty was punished (Lev. 20:9). At a very early stage children were taught to accept the total authority of the father. The rearing of girls was entirely the responsibility of the women. Girls were taught domestic roles and duties as soon as possible so that they could help with household tasks.

Family identity was used as a metaphor in ancient Israel to speak of fidelity, responsibility, judgment, and reconciliation. In the OT, the people of Israel often are described as children of God. In their overall relationship to God, the people of Israel are referred to in familial terms—sons and daughters, spouse, and firstborn (Exod. 4:22). God is addressed as the father of the people (Isa. 63:16; 64:8) and referred to as their mother (Isa. 49:14–17).

The church as the family of God. Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to fictive kinship, the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Entrance into the community was granted through adopting the values of the kingdom, belief, and the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–63; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9). Jesus’ presence as the head of the community was eventually replaced by the promised Spirit (John 14:16–18). Through the Spirit, Jesus’ ministry continues in the community of his followers, God’s family—the church. See also Adoption.

Fasting

Fasting, often linked with prayer, was one avenue of appeal to God in the face of crises, both national and personal. Moses ascended to Mount Sinai and was with God forty days and nights without eating bread or drinking water, both before and after the Israelites’ sin with the golden calf (Exod. 34:28; Deut. 9:8 18). David fasted when his son was dying (2 Sam. 12:15–23). Esther called all the Jews of Susa to fast for three days before she ventured before the king (Esther 4:15–17). Joel called the people to repentance and fasting as the land was devastated by a locust plague (Joel 1:13–14; 2:12). Forty days of fasting, an echo of Moses’ experience, prepared Jesus to face the devil’s temptations (Matt. 4:1–11 pars.).

The OT prophets criticized Israelites who presumed that their religious obligations were met simply by fasting (Isa. 58:1–10; Zech. 7:1–5). When asked why his disciples did not fast and pray, Jesus indicated that sometimes fasting is inappropriate (Matt. 9:14–17 pars.). Luke recorded an addition to Jesus’ statement about new wine in old wineskins: “No one after drinking old wine wants the new, for they say, ‘The old is better’” (Luke 5:39), perhaps suggesting that the accumulation of fasting practices was “new wine” and they ought simply to observe the Day of Atonement.

Hanani

(1) A prophet who prophesied against King Asa of Judah because Asa trusted the military might of the Arameans rather than trusting in God. Because of this prophecy, Asa had Hanani put into prison (2 Chron. 16:7 10). (2) The brother of Nehemiah who reported to Nehemiah the sad state of the wall in Jerusalem (Neh. 1:2). Later, Nehemiah placed him in charge of the gate of Jerusalem (Neh. 7:2).

Heaven

The present abode of God and the final dwelling place of the righteous. The ancient Jews distinguished three different heavens. The first heaven was the atmospheric heavens of the clouds and where the birds fly (Gen. 1:20). The second heaven was the celestial heavens of the sun, the moon, and the stars. The third heaven was the present home of God and the angels. Paul builds on this understanding of a third heaven in 2 Cor. 12:2 4, where he describes himself as a man who “was caught up to the third heaven” or “paradise,” where he “heard inexpressible things.” This idea of multiple heavens also shows itself in how the Jews normally spoke of “heavens” in the plural (Gen. 1:1), while most other ancient cultures spoke of “heaven” in the singular.

Although God is present everywhere, God is also present in a special way in “heaven.” During Jesus’ earthly ministry, the Father is sometimes described as speaking in “a voice from heaven” (Matt. 3:17). Similarly, Jesus instructs us to address our prayers to “Our Father in heaven” (6:9). Even the specific request in the Lord’s Prayer that “your kingdom come, your will be done, on earth as it is in heaven” (6:10) reminds us that heaven is a place already under God’s full jurisdiction, where his will is presently being done completely and perfectly. Jesus also warns of the dangers of despising “one of these little ones,” because “their angels in heaven always see the face of my Father in heaven” (18:10). Jesus “came down from heaven” (John 6:51) for his earthly ministry, and after his death and resurrection, he ascended back “into heaven,” from where he “will come back in the same way you have seen him go into heaven” (Acts 1:11).

Given this strong connection between heaven and God’s presence, there is a natural connection in Scripture between heaven and the ultimate hope of believers. Believers are promised a reward in heaven (“Rejoice and be glad, because great is your reward in heaven” [Matt. 5:12]), and even now believers can “store up for [themselves] treasures in heaven” (6:20). Even in this present life, “our citizenship is in heaven” (Phil. 3:20), and our hope at death is to “depart and be with Christ, which is better by far” (1:23). Since Christ is currently in heaven, deceased believers are already present with Christ in heaven awaiting his return, when “God will bring with Jesus those who have fallen asleep in him” (1 Thess. 4:14).

Israelites

The designation “Israelites” signifies the nation of Israel, which can be traced back to the children of Jacob (Gen. 46:8; cf. Exod. 1:9; Num. 1:45). To distinguish themselves from foreigners, Israelites called themselves ’ibrim, “Hebrews” (Gen. 43:32; Exod. 10:3). During the period of the divided kingdom, the name “Israelites” was used to refer to the Ephraimites (2 Kings 17:6; 18:11); during the Second Temple period, it took on a religious orientation (Sir. 46:10; 47:2; Jdt. 4:11; 2 Macc. 1:25 26). In the NT, true Israelites are not necessarily those descended from Israel or Abraham but rather those who trust in Jesus Christ, who is the fulfillment of God’s promise to Abraham (Rom. 9:4–8; Gal. 4:21–31; cf. Rev. 21:12).

Jerusalem

The central city and capital of ancient Israel. Throughout its history, the city has also been referred to variously as Zion, Jebus, Mount Moriah, and the City of David.

The name “Jerusalem” occurs more than 650 times in the OT, particularly in the history of Israel, and in the NT more than 140 times. The OT prophets used the city as a symbol of God’s dealing with his people and his plan. Jerusalem is viewed collectively as God’s abode, his chosen place, and his sovereignty, while its destruction is also representative of God’s judgment on apostasy among his people (e.g., Jer. 7:1 15; 26:18–19; Mic. 3:12). The rebuilding of the city represents the hope and grace of God (e.g., Isa. 40:1–2; 52:1, 7–8; 60–62; Jer. 30:18–19; 31:38–39; Ezek. 5:5; Hag. 2:6–8; Zech. 8:3–8). Like the writers of the OT, the NT authors spoke of Jerusalem in metaphorical and eschatological terms. Paul used Jerusalem to contrast the old and the new covenants (Gal. 4:24–26), and the writer of Hebrews used it as the place of the new covenant, sealed through the blood of Jesus (Heb. 12:22–24). In Revelation the concept of a new Jerusalem is related to the future kingdom of God (Rev. 3:12; 21:1–22:5).

Jerusalem is located in the Judean hill country, about 2,700 feet above sea level. It borders the Judean desert to the east. The city expanded and contracted in size over various hills and valleys. There are two major ridges (Eastern and Western Hills) separated by the Tyropoeon Valley. The Eastern Hill contains a saddle, the Ophel Hill, and north of this is the traditional site of Mount Moriah, where later the temple was constructed. The Eastern Hill was always occupied, since the only water source is the Gihon spring, located in the Kidron Valley. Two other ridges were important for the city, as they were used for extramural suburbs, cemeteries, and quarries. To the east is the Mount of Olives, which is separated from the Eastern Hill by the Kidron Valley. To the west of the Western Hill is the Central Ridge Route, separated by the Hinnom Valley.

Judah

The fourth son of Jacob (Gen. 35:23). The meaning of his name is debated, but his mother, Leah, links it to “praise” (29:35). He persuaded his brothers to sell Joseph instead of killing him (37:26 27). He also guaranteed the safety of Benjamin when the brothers returned to Egypt to purchase food (43:1–10). In spite of his despicable behavior with his daughter-in-law Tamar (Gen. 38), his father’s blessing included the promise of kingship (49:10).

King

A kingdom signifies the reality and extent of a king’s dominion or rule (Gen. 10:10; 20:9; Num. 32:33; 2 Kings 20:13; Esther 1:22). Some kingdoms were relatively small; others were concerted attempts to gain the whole world.

A kingdom presupposes monarchy, rule by an individual, human authority. Although kings only have as much authority as their armies and the general populace allow, they nevertheless exercise an almost absolute power, which invites either profound humility or hubris. Royal arrogance, unfortunately, is the primary motif characterizing kings in the Bible (e.g., Dan. 3).

God originally intended Israel to be governed as a theocracy, ruled by the one, true, living God (but see Gen. 17:6; Deut. 17:14 20). Israel was to be a “kingdom of priests” (Exod. 19:6), but the people demanded a king (1 Sam. 8:1–22). However, even when God granted their request, God remained King over the king and even retained ownership of the land (Lev. 25:23, 42, 55). The Israelite king was nothing more than God’s viceroy, with delegated authority. With few exceptions, most of the kings of Israel and Judah were corrupted by authority and wealth and forgot God (1 Sam. 13:13–14; 15:28; Matt. 14:6–11). But God made a covenant with David, so that one of his descendants would become a coregent in a restored theocracy, the kingdom of God (2 Sam. 7:1–29; Pss. 89:3; 132:11). In contrast to David’s more immediate descendants, this coming king would return to Jerusalem humble and mounted on a donkey (Zech. 9:9; cf. Isa. 62:11). The Gospels present Jesus Christ as this king (Matt. 21:1–9 pars.). Those who are likewise humble will inherit the land with him (Matt. 5:5).

Mercy

Mercy is a distinguishing characteristic of the nature of God. God is called “the Father of mercies” (2 Cor. 1:3 NRSV [NIV: “Father of compassion”]). God is “rich in mercy” (Eph. 2:4; cf. 2 Sam. 24:14; Dan. 9:9). God’s mercy was demonstrated in his covenantal faithfulness to his people (1 Kings 8:23 24; Mic. 7:18–20). God redeemed the oppressed Israelites from slavery under Pharaoh because of his mercy, which was stirred when he heard their groaning and cry for help.

Jesus Christ lived a life full of mercy. He is, in a sense, the bodily manifestation of God’s mercy. Jesus expressed deep mercy whenever he saw the sick and the lost. The writers of the Gospels describe Jesus’ demonstrations of mercy when he healed the blind, the lame, the deaf, the leprous, the demon-possessed, and the dead (Matt. 9:36; 14:14; 20:34; Mark 1:41; 5:19; 6:34; 8:2; Luke 7:13; John 11:33). Jesus especially had compassion on the crowds, who did not have a spiritual leader, and he compared them to “sheep without a shepherd” (Matt. 9:36).

What is the proper response to God’s mercy and compassion? God expects believers to show the same kind of mercy toward other people. One of the best examples is the parable of the unmerciful servant (Matt. 18:23–35).

Moses

Moses played a leadership role in the founding of Israel as a “kingdom of priests and a holy nation” (Exod. 19:6). Indeed, the narrative of Exodus through Deuteronomy is the story of God using Moses to found the nation of Israel. It begins with an account of his birth (Exod. 2) and ends with an account of his death (Deut. 34). Moses’ influence and importance extend well beyond his lifetime, as later Scripture demonstrates.

Moses was born in a dangerous time, and according to Pharaoh’s decree, he should not have survived long after his birth. He was born to Amram and Jochebed (Exod. 6:20). Circumventing Pharaoh’s decree, Jochebed placed the infant Moses in a reed basket and floated him down the river. God guided the basket down the river and into the presence of none other than Pharaoh’s daughter (Exod. 2:5 6), who, at the urging of Moses’ sister, hired Jochebed to take care of the child.

The next major episode in the life of Moses concerns his defense of an Israelite worker who was being beaten by an Egyptian (Exod. 2:11–25). In the process of rescuing the Israelite, Moses killed the Egyptian. When it became clear that he was known to be the killer, he fled Egypt and ended up in Midian, where he became a member of the family of a Midianite priest-chief, Jethro, by marrying his daughter Zipporah.

Although Moses was not looking for a way back into Egypt, God had different plans. One day, while Moses was tending his sheep, God appeared to him in the form of a burning bush and commissioned him to go back to Egypt and lead his people to freedom. Moses expressed reluctance, and so God grudgingly enlisted his older brother, Aaron, to accompany him as his spokesperson.

Upon Moses’ return to Egypt, Pharaoh stubbornly refused to allow the Israelites to leave Egypt. God directed Moses to announce a series of plagues that ultimately induced Pharaoh to allow the Israelites to depart. After they left, Pharaoh had a change of mind and cornered them on the shores of the Red Sea (Sea of Reeds). It was at the Red Sea that God demonstrated his great power by splitting the sea and allowing the Israelites to escape before closing it again in judgment on the Egyptians. Moses signaled the presence of God by lifting his rod high in the air (Exod. 14:16). This event was long remembered as the defining moment when God released Israel from Egyptian slavery (Pss. 77; 114), and it even became the paradigm for future divine rescues (Isa. 40:3–5; Hos. 2:14–15).

After the crossing of the Red Sea, Moses led Israel back to Mount Sinai, the location of his divine commissioning. At this time, Moses went up the mountain as a prophetic mediator for the people (Deut. 18:16). He received the Ten Commandments, the rest of the law, and instructions to build the tabernacle (Exod. 19–24). All these were part of a new covenantal arrangement that today we refer to as the Mosaic or Sinaitic covenant.

However, as Moses came down the mountain with the law, he saw that the people, who had grown tired of waiting, were worshiping a false god that they had created in the form of a golden calf (Exod. 32). With the aid of the Levites, who that day assured their role as Israel’s priestly helpers, he brought God’s judgment against the offenders and also interceded in prayer with God to prevent the total destruction of Israel.

Thus began Israel’s long story of rebellion against God. God was particularly upset with the lack of confidence that the Israelites had shown when the spies from the twelve tribes gave their report (Num. 13). They did not believe that God could handle the fearsome warriors who lived in the land, and so God doomed them to forty years of wandering in the wilderness, enough time for the first generation to die. Not even Moses escaped this fate, since he had shown anger against God and attributed a miracle to his own power and not to God when he struck a rock in order to get water (Num. 20:1–13).

Thus, Moses was not permitted to enter the land of promise, though he had led the Israelites to the very brink of entry on the plains of Moab. There he gave his last sermon, which we know as the book of Deuteronomy. The purpose of his sermon was to tell the second generation of Israelites who were going to enter the land that they must obey God’s law or suffer the consequences. The form of the sermon was that of a covenant renewal, and so Israel on this occasion reaffirmed its loyalty to God.

After this, Moses went up on Mount Nebo, from which he could see the promised land, and died. Deuteronomy concludes with the following statements: “Since then, no prophet has risen in Israel like Moses, whom the Lord knew face to face. . . . For no one has ever shown the mighty power or performed the awesome deeds that Moses did in the sight of all Israel” (Deut. 34:10, 12).

The NT honors Moses as God’s servant but also makes the point that Jesus is one who far surpasses Moses as a mediator between God and people (Acts 3:17–26; Heb. 3).

The date of Moses is a matter of controversy because the biblical text does not name the pharaohs of the story. Many date him to the thirteenth century BC and associate him with Ramesses II, but others take 1 Kings 6:1 at face value and date him to the end of the fifteenth century BC, perhaps during the reign of Thutmose III.

Nehemiah

Nehemiah son of Hakaliah is one of the most colorful figures in OT history. He is passionate and aggressive; he works hard to achieve the goals that God has set for him. He does not tolerate the sins of others and fights his way through the obstacles that people set in his path. In many ways, he is a study in contrasts with Ezra, his near contemporary. When Ezra discovers sin among his fellow Judeans, he pulls his hair out. When Nehemiah encounters the same problem, he pulls out the hair of the sinners.

The books of Ezra and Nehemiah were originally a single composition, not broken into two parts until the Middle Ages. The book of Nehemiah begins with Nehemiah serving as the cupbearer of King Artaxerxes of Persia. Nehemiah hears a distressing report from his ancestral homeland in Judah and feels called to return to Jerusalem. Receiving permission from Artaxerxes to go back to Judah, he arrives intent on building the walls of the city, thus completing the physical reconstruction of the city. In spite of the efforts of neighboring groups and provinces to block their efforts, the Jews under Nehemiah’s leadership are remarkably successful at accomplishing their task. In this, the postexilic people of God surely must have recognized that the prophecies of salvation in Isaiah, Jeremiah, and Ezekiel were coming to fulfillment.

The book of Nehemiah also records Ezra’s leadership in guiding the people to reaffirm their commitment to Yahweh and his law. They confess their sin. One might think of the physical wall that Nehemiah built not only as protection but also as a means of physical separation from the Gentiles. Also, then, Ezra’s reestablishment of the law of God would serve as a spiritual separation from the lawless Gentiles.

Even with all the success, the book of Nehemiah ends in chapter 13 on a note of disappointment. Nehemiah recounts the strenuous efforts that the faithful under his leadership have made to get right with God, but many people persisted in their sin.

Pray

In the OT there is no language or understanding comparable to modern ways of talking about prayer as conversational or dialogical. Prayer does not involve mutuality. Prayer is something that humans offer to God, and the situation is never reversed; God does not pray to humans. Understanding this preserves the proper distinction between the sovereign God and the praying subject. Therefore, prayers in the OT are reverential. Some OT prayers have extended introductions, such as that found in Neh. 1:5, that seem to pile up names for God. These should be seen as instances not of stiltedness or ostentation, but rather as setting up a kind of “buffer zone” in recognition of the distance between the Creator and the creature. In the NT, compare the same phenomenon in Eph. 1:17.

A presupposition of prayer in the OT is that God hears prayer and may indeed answer and effect the change being requested. Prayer is not primarily about changing the psychological state or the heart of the one praying, but rather about God changing the circumstances of the one praying.

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Jesus tells his disciples to address God as “Father” (Matt. 6:9; cf. Rom. 8:15; Gal. 4:6). Prayer to God is now to be made in the name of Jesus (Matt. 18:19 20; John 14:13; 15:16; 16:23–26).

Prayer can also be made to Jesus (John 14:14), and such devotion to him in the early church is evidence of his being regarded as deity. Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

The Holy Spirit plays a vital role in prayers. It is by him that we are able to call out, “Abba, Father” (Rom. 8:15; Gal. 4:6). The Spirit himself intercedes for us (Rom. 8:26). Our praying is to be done in the Spirit (Eph. 6:18; Jude 20; possibly 1 Cor. 14:15).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Jesus becomes the model of prayer. He prays before important decisions (Luke 6:12–13) and in connection with significant crisis points (Matt. 14:23; 26:36–44; Luke 3:21; 9:29; John 12:27). He offers prayers that are not answered (Luke 22:41–44) and prayers that are (Heb. 5:7). Even as he tells his disciples to always pray and not give up (Luke 18:1 [which is also the meaning of the sometimes overly literalized “pray without ceasing” in 1 Thess. 5:17 NRSV]), so he himself wrestles in prayer (Luke 22:41–44; Heb. 5:7). He has prayed for his disciples (John 17; Luke 22:32), and even now, in heaven, he still intercedes for us (Heb. 7:25). Indeed, our intercession before God’s throne is valid because his is (Heb. 4:14–16).

Remnant

The central idea of the remnant concept or remnant theology is that in the midst of seemingly total apostasy and the consequential terrible judgment and/or destruction, God always has a small, faithful group that he delivers and works through to bring blessing.

Early allusions to the idea of a remnant are introduced in the book of Genesis. Noah and his family (Gen. 6 9) are the remnant that is saved during the flood, when all other people are destroyed in judgment. The remnant theme surfaces in several other places in the OT. For example, when Elijah complains to God that he is the only faithful one left, God corrects him by pointing out that he has maintained a remnant of seven thousand faithful ones in the midst of national apostasy (1 Kings 19:10–18).

However, it is in the OT prophets that the remnant theme flowers into full blossom. The Hebrew words for “remnant” (she’ar, she’erit) occur over one hundred times in the prophetic books. The prophets proclaim that since Israel/Judah has broken the covenant and refuses to repent and turn back to God, judgment is coming. This judgment takes the form of terrible foreign invasions and destruction, followed by exile from the land. Thus, the northern kingdom, Israel, is destroyed and exiled by the Assyrians in 722 BC, and the southern kingdom, Judah, is destroyed and exiled by the Babylonians in 587/586 BC. Yet the prophets also prophesy hope and restoration beyond the judgment. They declare that many will be destroyed in the judgment, but not all. They prophesy that a remnant will survive, and that God will work through the remnant to bring blessings and restoration. Usually the remnant is identified as those who go into exile but who likewise hope to return to the land. The reestablishment of the remnant is often connected with the inauguration of the messianic age.

The remnant theme continues into the NT, but it is not nearly as prominent in the NT as it is in the OT prophets. The term “remnant” does not occur in the Gospels, although the idea is implied in several texts. Thus, in Matt. 7:13–14 Jesus states, “For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.” Likewise, in Matt. 22:14 Jesus summarizes his preceding parable by stating, “Many are invited, but few are chosen.”

Servant

There are numerous relationships in the OT that could be characterized as following a servant-master model. These included service to the monarchy (2 Sam. 9:2), within households (Gen. 16:8), in the temple (1 Sam. 2:15), or to God himself (Judg. 2:8). We also see extensive slavery laws in passages such as Exod. 21:1 11; Lev. 25:39–55; Deut. 15:12–18. The slavery laws were concerned with the proper treatment of Hebrew slaves and included guidelines for their eventual release and freedom. For example, Hebrew slaves who had sold themselves to others were to serve for a period of six years. On the seventh year, known also as the Sabbath Year, they were to be released. Once released, they were not to be sent away empty-handed, but rather were to be supported from the owner’s “threshing floor” and “winepress.” Slaves also had certain rights that gave them special privileges and protection from their masters. Captured slaves, for example, were allowed rest on the Sabbath (Exod. 20:10) and during special holidays (Deut. 16:11, 14). They could also be freed if their master permanently hurt or crippled them (Exod. 21:26–27). Also, severe punishment was imposed on a person who beat a slave to death (Exod. 21:20–21).

Slavery was very common in the first century AD, and there were many different kinds of slaves. For example, slaves might live in an extended household (oikos) in which they were born, or they might choose to sell themselves into this situation (1 Pet. 2:18–25). Although slavery was a significant part of society in the first century AD, we never see Jesus or the apostles encourage slavery. Instead, both Paul and Peter encouraged godly character and obedience for slaves within this system (Eph. 6:5–8; Col. 3:22–25; 1 Tim. 6:1–2; Philemon; 1 Pet. 2:18–21). Likewise, masters were encouraged to be kind and fair to their slaves (Eph. 6:9; Col. 4:1). Later in the NT, slave trading was condemned by the apostle Paul as contrary to “sound doctrine” and “the gospel concerning the glory of the blessed God” (1 Tim. 1:10–11).

Jesus embodied the idea of a servant in word and deed. He fulfilled the role of the “Servant of the Lord,” the Suffering Servant predicted by the prophet Isaiah (Isa. 42:1–4; 50:4–9; 52:13–53:12). He also took on the role of a servant in the Gospels, identifying himself as the Son of Man who came to serve (Mark 10:45) and washing the disciples’ feet (John 13:4–5). Paul says that in the incarnation Jesus took on “the very nature of a servant” (Phil. 2:7).

The special relationship between Jesus and his followers is captured in the servant-master language of the NT Epistles, especially in Paul’s letters (Rom. 1:1; Phil. 1:1; Titus 1:1). This language focuses not so much on the societal status of these servants as on the allegiance and honor owed to Christ Jesus.

Susa

Occupied as early as 4000 BC, Susa is about two hundred miles east of Babylon. The Hebrew name for the city, shushan, means “lily,” but the name’s proper origin is in the similar sounding “Shush,” which may be traced to In-Shushinak, the high god of the Elamites. Susa is mentioned in Ezra, Nehemiah, Esther, and Daniel. Nehemiah served at Artaxerxes I’s palace at Susa (Neh. 1:1, 11; 2:1). A substantial portion of the book of Esther takes place at Susa. Ezra 4:9 10 reports that people from Susa were deported by the Assyrian king Ashurbanipal, and Dan. 8:2 identifies Susa as the setting of Daniel’s vision.

Susa first saw fame as the capital of Elam, from which a number of early texts were recovered, including the law code of Hammurabi. After being destroyed by Ashurbanipal of the Assyrians (c. 640 BC), Susa was rebuilt and eventually rose to its apex in the Persian Empire under Darius (521–486 BC). It served as a capital alongside Persepolis, Ecbatana, and Babylon. After surrendering to Alexander the Great (c. 331 BC), who would soon conquer the entire Persian Empire, Susa remained significant but began a slow decline. Part of its site remains occupied by the city of Shush in the Khuzestan province of Iran.

Word

“Word” is used in the Bible to refer to the speech of God in oral, written, or incarnate form. In each of these uses, God desires to make himself known to his people. The communication of God is always personal and relational, whether he speaks to call things into existence (Gen. 1) or to address an individual directly (Gen. 2:16 17; Exod. 3:14). The prophets and the apostles received the word of God (Deut. 18:14–22; John 16:13), some of which was proclaimed but not recorded. The greatest revelation in this regard is the person of Jesus Christ, who is called the “Word” of God (John 1:1, 14).

The psalmist declared God’s word to be an eternal object of hope and trust that gives light and direction (Ps. 119), and Jesus declared the word to be truth (John 17:17). The word is particularized and intimately connected with God himself by means of the key phrases “your word,” “the word of God,” “the word of the Lord,” “word about Christ,” and “the word of Christ” (Rom. 10:17; Col. 3:16). Our understanding of the word is informed by a variety of terms and contexts in the canon of Scripture, a collection of which is found in Ps. 119.

The theme of the word in Ps. 119 is continued and clarified in the NT, accentuating the intimate connection between the word of God and God himself. The “Word” of God is the eternal Lord Jesus Christ (John 1:1; 1 John 1:1–4), who took on flesh and blood so that we might see the glory of the eternal God. The sovereign glory of Christ as the Word of God is depicted in the vision of John in Rev. 19:13. As the Word of God, Jesus Christ ultimately gives us our lives (John 1:4; 6:33; 10:10), sustains our lives (John 5:24; 6:51, 54; 8:51), and ultimately renders a just judgment regarding our lives (John 5:30; 8:16, 26; 9:39; cf. Matt. 25:31–33; Heb. 4:12).

Direct Matches

Chislev

The ninth month in the postexilic Jewish calendar (Neh. 1:1; Zech. 7:1). Kislev normally occurs in the months of November–December in the Gregorian calendar. The name of the month apparently derives from the Babylonian Kislimu.

Cupbearer

A high-ranking official in ancient Near Eastern courts. The cupbearer was responsible for serving wine at the king’s table. Because of the possibility of plots and poisoning, a trustworthy individual was required for this position. At times, he would be required to taste the wine before serving it to verify it was safe. His closeness to the king often gave him a position of great influence.

The “chief cupbearer” in the Joseph story (Gen. 40:1–2) likely supervised a staff. While, in prison, the cupbearer, along with the baker, was attended by Joseph. Although Joseph asked the cupbearer to mention his plight to the pharaoh when the cupbearer was restored to his position, he forgot about Joseph for two years (Gen. 40:14, 23; 41:9–13). The cupbearer’s closeness to the pharaoh, however, eventually allowed him to be influential in Joseph’s rise to power.

Nehemiah was the cupbearer to Artaxerxes (Neh. 1:11) and highly esteemed. Nehemiah’s financial resources (5:10, 17) may indicate that the position was well compensated.

Dwelling

Dwelling can refer to a place (“building, residence” [e.g., Exod. 15:17; Acts 7:46]) or an action (“to reside” [e.g., 1 Sam. 2:29]). While dwelling characterizes people’s residence (Gen. 27:39; Num. 24:21; Prov. 24:15; Isa. 32:18; Hab. 1:6; Zeph. 3:6–7), God’s sanctuary, where the ark of the covenant resides (Exod. 25–26; Ps. 132:8), is described as his dwelling among his people (Exod. 15:13, 17; Lev. 15:31; 26:11; 1 Sam. 2:29, 32; 1 Chron. 9:19; Zech. 2:13). Both the tabernacle (2 Sam. 7:6; 15:25; 1 Chron. 16:1) and the temple (2 Chron. 31:2; 36:15; Pss. 84:1; 132:5; Ezek. 3:12; Mic. 1:2–3) are so described. A sanctuary for the needy and oppressed (Pss. 27:5; 31:20; 68:5), it is also a post from which God watches the earth (Pss. 33:14; 132:6–9). God himself can also be described as a “dwelling” in which people seek refuge (Pss. 90:1; 91:9; Ezek. 37:27).

Deuteronomy, perhaps in an effort to eliminate any misconception of God’s omnipresence or in reaction to the destruction of the first temple, describes the sanctuary as the “dwelling for his Name” (Deut. 12:11; 14:23; 16:2, 6, 11; 26:2; cf. 1 Kings 8:29; Isa. 18:2–7; Jer. 7:12), while Kings and Chronicles (1 Kings 8:30, 39, 43, 49; cf. 1 Chron. 17:5; 2 Chron. 6:21, 30, 33, 39; 30:27) maintain that God’s dwelling is in heaven and not on earth. As Solomon confesses, not even the heavens can contain God, let alone a temple (1 Kings 8:27; cf. Ps.74:7; Jer. 25:30). Some prophets and writings refer to Jerusalem, the location of the now destroyed temple, as the “dwelling of God” (e.g., Ezra 7:15; Jer. 31:23; Lam. 2:6), while others prefer the “dwelling place of God’s Name” (e.g., Neh. 1:9; Isa. 18:7).

Job’s friend Bildad identifies the dwelling of an evil person as one characterized by calamities (Job 18:5–21), while Job, who wants to make his claim of innocence to God, laments his inability to locate God’s dwelling (23:3).

Jesus is described in John’s Gospel as the Word (logos) of God that dwelled or “tabernacled” (skēnoō) among humans (John 1:14). Paul describes believers as groaning in waiting to be clothed with their “heavenly dwelling,” by which they attain immortality (2 Cor. 5:2–4), and says that they are being built into a dwelling of God’s Spirit (Eph. 2:22). This latter sentiment is echoed in Revelation, which says that the new city of God will need no physical temple because God and the Lamb themselves are the temple, dwelling among the people (21:3, 22; cf. 1 Cor. 3:16–17).

Father's House

Old Testament. In ancient Israel, and more broadly in the surrounding region, the “father’s house” (i.e., ancestral family) was the basic unit of kinship, more extensive than “brothers” (Gen. 46:31; Judg. 16:31) or the single “household” (Exod. 12:3) but smaller than the clan and tribe (note the contrasts in, e.g., Num. 1:2; Judg. 6:15). In genealogies the “father’s house” is often rendered “family” (e.g., Exod. 6:14; Num. 1:2 and throughout the chapter; 1 Chron. 4:38). In some instances, the twelve tribes of Israel are construed as father’s houses (Num. 17:2–6; 1 Sam. 2:28). In 2 Sam. 19:28 the extent of the “father’s house” is well illustrated: clearly, Mephibosheth refers not to the nuclear family of his biological father but rather to the family of his grandfather Saul. In 1 Chron. 23:11, two small families are artificially combined into a single “father’s house,” illustrating that the concept was not strictly biological but instead corresponded to a set of social functions, in this case priestly service.

In addition to censuses and the organization of military service, other functions of the father’s house included the reckoning of collective guilt (2 Sam. 14:9; 24:17; Neh. 1:6), delimiting retaliation in kin-based blood feuds (1 Sam. 22:16, 22; 2 Sam. 3:29; see also Judg. 2:12, 18), and defining a context for endogamous marriage (Gen. 24:38–40). The father’s house played an important role in the life of women, who were identified with their father’s house before marriage and could return to it in the event of widowhood, demonstrating a persistent connection to it (Lev. 22:13; Num. 30:4, 16; Deut. 22:21; Judg. 19:2–3; Esther 4:14; Ps. 45:10; see also the political significance for Abimelek of his mother’s father’s house in Judg. 9:1).

The expression “father’s house” can also refer to a location (Gen. 12:1; 20:13; Judg. 14:19; 1 Sam. 18:2), and indeed this local sense may have largely overlapped with the kinship sense, as extended families inhabited large architectural compounds or even entire small villages.

New Testament. On two occasions Jesus referred to the temple in Jerusalem as his “father’s house,” once when he was a young man (Luke 2:49), and once when he drove merchants from the temple (John 2:16). On another occasion, he referred to a “place where I am going” as “my father’s house” (John 14:2–4). In addition, we have two references to the “father’s house” as a kinship unit (Luke 16:27; and possibly Acts 7:20).-

God

For Christians, God is the creator of the cosmos and the redeemer of humanity. He has revealed himself in historical acts—namely, in creation, in the history of Israel, and especially in the person and work of Jesus Christ. There is only one God (Deut. 6:4); “there is no other” (Isa. 45:5). Because “God is spirit” (John 4:24), he must reveal himself through various images and metaphors.

Imagery of God

God’s character and attributes are revealed primarily through the use of imagery, the best and most understandable way to describe the mysterious nature of God. Scripture employs many images to describe God’s being and character. Some examples follow here.

God is compared to the father who shows compassion and love to his children (Ps. 103:13; Rom. 8:15). The father image is also used by the prophets to reveal God’s creatorship (Isa. 64:8). Jesus predominantly uses the language of “Father” in reference to God (Mark 8:38; 13:32; 14:36), revealing his close relationship with the Father. God is also identified as the king of Israel even before the Israelites have a human king (1 Sam. 10:19).

The Psalter exalts Yahweh as the king, acknowledging God’s sovereignty and preeminence (Pss. 5:2; 44:4; 47:6–7; 68:24; 74:12; 84:3; 95:3; 145:1). God is metaphorically identified as the shepherd who takes care of his sheep, his people, to depict his nature of provision and protection (Ps. 23:1–4). The image of the potter is also employed to describe the nature of God, who creates his creatures according to his will (Jer. 18:6; Rom. 9:20–23). In Hos. 2:4–3:5 God is identified as the long-suffering husband of the adulterous wife Israel. In the setting of war, God is depicted as the divine warrior who fights against his enemy (Exod. 15:3).

God is also referred to as advocate (Isa. 1:18), judge (Gen. 18:25), and lawgiver (Deut. 5:1–22). The image of the farmer is also frequently adopted to describe God’s nature of compassionate care, creation, providence, justice, redemption, sanctification, and more (e.g., Isa. 5:1–7; John 15:1–12). God is often referred to as the teacher (Exod. 4:15) who teaches what to do, as does the Holy Spirit in the NT (John 14:26). The Holy Spirit is identified as the counselor, the helper, the witness, and the guide (John 14:16, 26; 15:26). God is often metaphorically compared to various things in nature, such as rock (Ps. 18:2, 31, 46), light (Ps. 27:1), fire (Deut. 4:24; 9:3), lion (Hos. 11:10), and eagle (Deut. 32:11–12). In particular, the Davidic psalms employ many images in nature—rock, fortress, shield, horn, and stronghold (e.g., Ps. 18:2)—to describe God’s perfect protection.

Last, anthropomorphism often is employed to describe God’s activities. Numerous parts of the human body are used to speak of God: face (Num. 6:25–26), eyes (2 Chron. 16:9), mouth (Deut. 8:3), ears (Neh. 1:6), nostrils (Exod. 15:8), hands (Ezra 7:9), arms (Deut. 33:27), fingers (Ps. 8:3), voice (Exod. 15:26), shoulders (Deut. 33:12), feet (Ps. 18:9), and back (Exod. 33:21–22).

Names and Attributes of God

The OT refers to God by many names. One of the general terms used for God, ’el (which probably means “ultimate supremacy”), often appears in a compound form with a qualifying word, as in ’el ’elyon (“God Most High”), ’el shadday (“God Almighty”), and ’el ro’i (“the God who sees me” or “God of my seeing”). These descriptive names reveal important attributes of God and usually were derived from the personal experiences of the people of God in real-life settings; thus, they do not describe an abstract concept of God.

The most prominent personal name of God is yahweh (YHWH), which is translated as “the Lord” in most English Bibles. At the burning bush in the wilderness of Horeb, God first revealed to Moses his personal name in sentence form: “I am who I am” (Exod. 3:13–15). Though debated, the divine name “YHWH” seems to originate from an abbreviated form of this sentence. Yahweh, who was with Moses and his people at the time of exodus, is the God who was with Abraham, Isaac, and Jacob. According to Jesus’ testimony, “the God of Abraham, the God of Isaac, and the God of Jacob” is identified as the God “of the living” (Matt. 22:32). Hence, the name “Yahweh” is closely tied to God’s self-revelation as the God of presence and life. (See also Names of God.)

Many of God’s attributes are summarized in Exod. 34:6–7: “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.” Below are further explanations of some of the representative attributes of God.

Holiness. The moral excellence of God is the attribute that underlies all other attributes. Thus, all God’s attributes can be modified by the adjective holy: holy love, holy justice, holy mercy, holy righteousness, holy compassion, holy wisdom, and so forth. God is the only supremely holy one (1 Sam. 2:2; Rev. 15:4). God’s name is also holy; those who profane God’s name are condemned as guilty (Exod. 20:7; Lev. 22:32). God is depicted as the one who has concern for his holy name, which the Israelites profaned among the nations; God actively seeks to restore the holiness of his defiled name (Ezek. 36:21–23). God’s holiness is revealed by his righteous action (Isa. 5:16). Not only is God holy, but also he expects his people to be holy (Lev. 11:45; 19:2). All the sacrificial codes of Leviticus represent the moral requirements of holiness for the worshipers. Because of God’s character of holiness, he cannot tolerate sin in the lives of people, and he brings judgment to those who do not repent (Hab. 1:13).

Love and justice. Because “God is love,” no one reaches the true knowledge of God without having love (1 John 4:8). Images of the father and the faithful husband are frequently employed to portray God’s love (Deut. 1:31; Jer. 31:32; Hos. 2:14–20; 11:1–4). God’s love was supremely demonstrated by the giving of his only Son Jesus Christ for his people (John 3:16; Rom. 5:7–8; 1 John 4:9–10). God expects his people to follow the model of Christ’s sacrificial love (1 John 3:16).

God’s justice is the foundation of his moral law and his ways (Deut. 32:4; Job 34:12; Ps. 9:16; Rev. 15:3). It is also seen in his will (Ps. 99:4). God loves justice and acts with justice (Ps. 33:5). God’s justice is demonstrated in judging people according to their deeds—punishing wickedness and rewarding righteousness (Ezek. 18:20; Ps. 58:11; Rev. 20:12–13). God establishes justice by upholding the cause of the oppressed (Ps. 103:6) and by vindicating those afflicted (1 Sam. 25:39). God is completely impartial in implementing justice (Job 34:18–19). As with holiness, God requires his people to reflect his justice (Prov. 21:3).

God keeps a perfect balance between the attributes of love and justice. God’s love never infringes upon his justice, and vice versa. The cross of Jesus Christ perfectly shows these two attributes in one act. Because of his love, God gave his only Son for his people; because of his justice, God punished his Son for the sake of their sins. The good news is that God’s justice was satisfied by the work of Jesus Christ (Rom. 3:25–26).

Righteousness and mercy. God’s righteousness shows his unique moral perfection. God’s nature, actions, and laws display his character of righteousness (Pss. 19:8–9; 119:137; Dan. 9:14). “Righteousness and justice” are the foundation of God’s throne (Ps. 89:14). God’s righteousness was especially demonstrated in the work of Jesus Christ (Rom. 3:21–22). God’s righteousness will ultimately be revealed in his final judgment (Rev. 19:2; 20–22; cf. Ps. 7:11).

The English word “mercy” renders various words in the original languages: in Hebrew, khesed, khanan, rakham; in Greek, charis, eleos, oiktirmos, splanchnon. English Bibles translate these variously as “mercy,” “compassion,” “grace,” “kindness,” or “love.” The word “mercy” is chosen here as a representative concept (cf. Ps. 86:15). God’s mercy is most clearly seen in his act of forgiving sinners. In the Psalter, “Have mercy on me” is the most common form of expression when the psalmist entreats God’s forgiveness (Pss. 41:4, 10; 51:1). God’s mercy is shown abundantly to his chosen people (Eph. 2:4–8). Because of his mercy, their sins are forgiven (Mic. 7:18), their punishments are withheld (Ezra 9:13), and even sinners’ prayers are heard (Ps. 51:1; Luke 18:13–14). God is “the Father of mercies” (2 Cor. 1:3 NRSV).

God keeps a perfect balance between righteousness and mercy. His righteousness and mercy never infringe upon each other, nor does one operate at the expense of the other. God’s abundant mercy is shown to sinners through Jesus Christ, but if they do not repent of their sins, his righteous judgment will be brought upon them.

Faithfulness. God’s faithfulness is revealed in keeping the covenant that he made with his people. God “is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commandments” (Deut. 7:9). God is faithful to his character, his name, and his word (Neh. 9:8; Ps. 106:8; 2 Tim. 2:13; Heb. 6:13–18). God’s faithfulness is clearly seen in fulfilling his promise (Josh. 23:14). God showed his faithfulness by fulfilling all the promises that he made to Abraham (Gen. 12:2–3; Rom. 9:9; Gal. 4:28; Heb. 6:13–15), by having Solomon build the temple that he promised to David (2 Sam. 7:12–13; 1 Kings 8:17–21), and by sending his people into exile in Babylon and returning them to their homeland (Jer. 25:8–11; Dan. 9:2–3). God’s faithfulness was ultimately demonstrated by sending Jesus Christ, as was promised in the OT (Luke 24:44; Acts 13:32–33; 1 Cor. 15:3–8).

Goodness. Jesus said, “No one is good—except God alone” (Mark 10:18). God demonstrates his goodness in his actions (Ps. 119:68), in his work of creation (1 Tim. 4:4), in his love (Ps. 86:5), and in his promises (Josh. 23:14–15).

Patience. God is “slow to anger” (Exod. 34:6; Num. 14:18), which is a favorite expression for his patience (Neh. 9:17; Pss. 86:15; 103:8; Joel 2:13). God is patient with sinful people for a long time (Acts 13:18). Because of his patient character, he delays punishment (Isa. 42:14). For instance, God was patient with his disobedient prophet Jonah and also with the sinful people of Nineveh (Jon. 3:1–10). The purpose of God’s patience is to lead people toward repentance (Rom. 2:4).

God of the Trinity

The Christian God of the Bible is the triune God. God is one but exists in three persons: the Father, the Son, and the Holy Spirit (Matt. 28:19). The Son is one with the Father (John 10:30); the Holy Spirit is one with God (2 Sam. 23:2–3). All three share the same divine nature; they are all-knowing, holy, glorious, and called “Lord” and “God” (Matt. 11:25; John 1:1; 20:28; Acts 3:22; 5:3–4; 10:36; 1 Cor. 8:6; 2 Cor. 3:17–18; 2 Pet. 1:1). All three share in the same work of creation (Gen. 1:1–3), salvation (1 Pet. 1:2), indwelling (John 14:23), and directing the church’s mission (Matt. 28:18–20; Acts 16:6–10; 14:27; 13:2–4).

Hacaliah

The father of Nehemiah, who was the governor of Jerusalem and who helped to organize the building of the wall of Jerusalem (Neh. 1:1; 10:1). The KJV spells the name as “Hachaliah.”

Hanani

(1) A prophet who prophesied against King Asa of Judah because Asa trusted the military might of the Arameans rather than trusting in God. Because of this prophecy, Asa had Hanani put into prison (2 Chron. 16:7–10). (2) The father (perhaps the same person as in 2 Chron. 16:7–10) of Jehu, a prophet during the reigns of King Baasha of Israel and Jehoshaphat of Judah (1 Kings 16:1; 2 Chron. 19:1). Jehu, who should not be confused with the king by the same name, was also a recorder of the history of Israel (2 Chron. 20:34). (3) A Levite who was the son of Heman. He was part of the temple workers entrusted with the ministry of prophesying with music (1 Chron. 25:4, 25). (4) A priest listed among those guilty of marrying a foreign wife (Ezra 10:20). (5) The brother of Nehemiah who reported to Nehemiah the sad state of the wall in Jerusalem (Neh. 1:2). Later, Nehemiah placed him in charge of the gate of Jerusalem (Neh. 7:2). (6) A musician who participated in the celebration, organized by Nehemiah, of the completion of the wall (Neh. 12:36). This may be the same person as in Neh. 1:2; 7:2.

Instruct

In the Hebrew Bible several different words can be translated as “instruction.” In Exod. 24:12 God informs Moses that the laws and commands given to him on the mountain are for Israel’s instruction (yarah), instruction (dabar) given at the feet of God (Deut. 33:3). Indeed, Job 22:22 concedes that instruction (torah) proceeds from God’s mouth, while Nehemiah reminds God of his promises to the people of Israel when he refers to the instructions (dabar) given to Moses for repentance (Neh. 1:8). When the priests fail to give “true instruction,” they let the people go astray, inviting God’s wrath (Mal. 2:1–10). Similarly, failure to observe divine instruction (musar) elicits God’s condemnation (Ps. 50:17).

But the biblical book that bills itself as the instruction manual is Proverbs (part of the poetic section in the OT known as the Ketubim, the Writings), which is presented in the form of parental instruction (musar) to a child (1:8; 4:1; 13:1; 19:27), given in a royal setting (1:1) or a school. The book of Proverbs has been compared to similar Egyptian writings (The Instruction of Amenemope; The Maxims of Ptahhotep) and Sumerian wisdom as well as an Aramaic proverbial writing, Ahiqar.

While Proverbs, like its Egyptian and Mesopotamian counterparts, dispenses advice on how to successfully negotiate life, a distinct element of the biblical book is the setting of wisdom as inextricably bound to the “fear of the Lord” (1:7; 9:10). In Proverbs, instruction is also dispensed by the persona “Lady Wisdom” (chap. 8), whose advice, in contrast to that of the “loose” woman, leads to knowledge, wisdom, and life.

Jesus was known for his authoritative teaching of the law, which in the Synoptic Gospels is dominated by his use of parables for instruction (Matt. 7:29; Mark 1:22; Luke 4:32, 36). Accepting Jesus Christ entails discarding any false teaching and embracing the instruction (logos) of Jesus (1 Tim. 6:3–4; Heb. 6:2). Anyone who disregards this instruction is to be avoided and not socialized with (2 Thess. 3:14).

Instruction (didachē) in the Pauline writings is presumed to be a gift of the Holy Spirit (1 Cor. 14:6, 26) that is to be managed by the one so gifted for the benefit of the community of believers. It is to be shared in and out of season (2 Tim. 4:2). Such giftedness is also to be understood as entitling the instructor to support by the church (Gal. 6:6). Indeed, the Thessalonians are warned that failure to heed apostolic instruction (logos) is tantamount to disobeying God (1 Thess. 4:8; 2 Thess. 3:14). On the other hand, reminiscent of the Proverbs, parental instruction (nouthesia) should encourage rather than exasperate the child (Eph. 6:4). See also Education.

Instruction

Kislev

Nehemiah

(1) The son of Hakaliah, he was a prominent leader of the people of God in the late postexilic period (Neh. 1:1–7:73; 8:9–10; 10:1–13:31). He returned to Jerusalem from the Persian capital, Susa, in order to rebuild the wall of Jerusalem and to fortify the morale of its citizens.

Before his return to Jerusalem, Nehemiah worked as the cupbearer to the king of Persia, Artaxerxes. There are three kings by that name during the history of the Persian Empire, but scholars are generally agreed that Nehemiah worked for Artaxerxes I (r. 464–424 BC). The job of the cupbearer was an important one. The king needed to rely on a close confidante to serve him his drink, since poisoning was an occupational hazard for ancient kings.

Although he was in a powerful position in Persia, Nehemiah was deeply saddened to hear the condition of Jerusalem from his visiting brother Hanani. In particular, the city’s walls were torn down and its gates were burned. While we might assume that the condition of the gates was the result of the Babylonian incursion into the city decades before (587/586 BC), it is possible, though not provable, that a more recent event was responsible.

In either case, Nehemiah could not hide his grief as he served Artaxerxes. Artaxerxes then granted him permission to return to Jerusalem and see to the restoration of the city. The king appointed Nehemiah governor of the Persian province of Yehud (Judah), and he returned to Jerusalem in the king’s twentieth year (445 BC).

Even though Nehemiah had the support of the Persian king, the inhabitants of the land and its leaders, notably Sanballat, did everything they could to undermine his efforts. These people were Samaritans from the north who were the descendants of intermarriage between the people of the north and those whom the Assyrians forced to immigrate there after their defeat of the northern kingdom of Israel in 722 BC. In spite of this opposition, Nehemiah successfully led the people in their efforts to rebuild the walls. In doing so, he showed great leadership skills and courage.

Although they are not often mentioned together, Nehemiah’s work in Jerusalem overlapped with that of Ezra. Both men were passionately concerned about the integrity and faithfulness of the people. Both of them at different times confronted Jewish men who divorced their wives and married pagan women. Nehemiah forcefully compelled them to divorce these foreign wives out of fear that the wives would lead their Jewish husbands to worship false gods.

Nehemiah worked hard, and God blessed him and his efforts in many ways. Even so, the account of Nehemiah’s work ends on a note of continuing problems as the people continued sinning (Neh. 13).

(2) A man who returned to Jerusalem from Babylon along with Zerubbabel in 539 BC (Ezra 2:2).

(3) The son of Azbuk, ruler of a half-district of Beth Zur, he helped rebuild the walls and gates of Jerusalem under the direction of Nehemiah son of Hakaliah (Neh. 3:16).

Pray

A distinction needs to be made between the various occurrences of the words “pray” and “prayer” in most translations of the Bible and the modern connotation of the same words. In the OT, the main Hebrew words translated as “to pray” and “prayer” (palal and tepillah) refer to the act of bringing a petition or request before God. They do not normally, if ever, refer to the other elements that we today think of as being included in the act of praying, such as praise or thanksgiving. The same is the case in the NT, where the main Greek words translated “to pray” and “prayer” (proseuchomai and proseuchē) also specifically denote making a petition or request to God. But other words and constructions in both Testaments are also translated “to pray” and “prayer,” and this article will deal with the larger concept, including praise, thanksgiving, petition, and confession, as opposed to the narrower meaning of the particular Hebrew and Greek terms (see also Praise; Thanksgiving; Worship).

Old Testament

Many of the prayers in the OT are explicitly set in a covenantal context. God owes nothing to his creatures, but God has sworn to be faithful to those with whom he has entered into covenant. Thus, many OT prayers specifically appeal to the covenant as a motivation for both those praying and God’s answering (1 Kings 8:23–25; Neh. 1:5–11; 9:32; Pss. 25:10–11; 44:17–26; 74:20; 89:39–49). In postexilic books such as Ezra, Nehemiah, and Daniel, an important feature in the recorded prayers is the use of prior Scripture, praying God’s words (many times covenantal) back to him (in the NT, see Acts 4:24–30). Also, the closeness engendered by the covenant relationship between God and his people was unique in the ancient Near Eastern context. So Moses can marvel, “What other nation is so great as to have their gods near them the way the Lord our God is near us whenever we pray to him?” (Deut. 4:7).

Prayer must be made from a heart that is right toward God. There is no guarantee that God will hear every prayer (Ps. 66:18; Prov. 1:28; Isa. 1:15; 59:2). For the most part, the “rightness” that God requires in prayer is “a broken and contrite heart” (Ps. 51:17; cf. Isa. 66:2).

Although several passages talk about prayer in the context of sacrifice (e.g., Gen. 13:4), there is surprisingly little emphasis on prayer in the legal texts about sacrifice in the Pentateuch, no prescriptions for the kinds of prayer or the words that are to be said in connection with the sacrifices. Interestingly, however, in later, perhaps postexilic contexts, where there is no temple and therefore no sacrifice, we find texts such as Ps. 141:2, where the petitioner asks God to accept prayer as if it were an offering of incense and the evening sacrifice (cf. Prov. 15:8; in the NT, see Rev. 5:8).

There is a striking honesty, some would even say brashness, evident in many OT prayers. Jeremiah laments that God has deceived both the people (Jer. 4:10) and Jeremiah himself (20:7) and complains about God’s justice (12:1–4). Job stands, as it were, in God’s face and demands that the Almighty answer his questions (Job 31:35–37). The psalmist accuses God of having broken his covenant promises (Ps. 89:39). While it is true that God does, to some extent, rebuke Jeremiah and Job (Jer. 12:5; Job 38–42), he does not ignore them or cast them aside. This would seem, ultimately, to encourage such honesty and boldness on the part of those who pray.

Literarily, accounts of prayers in narratives serve to provide characterizations of the ones praying. The recorded prayers of people such as Abraham, Moses, Hannah, Ezra, and Nehemiah demonstrate their true piety and humility before God. By contrast, the prayer of Jonah recorded in Jon. 2, in its narrative context, betrays a certain hypocrisy on the part of the reluctant prophet.

New Testament

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Jesus tells his disciples to address God as “Father” (Matt. 6:9; cf. Rom. 8:15; Gal. 4:6). Although recent scholarship has demonstrated that “Abba” is not the equivalent of our “daddy,” it expresses a certain intimacy that goes beyond what was prevalent at the time, but retains an element of reverence as well. God is not just “Father,” but “our Father in heaven” (Matt. 6:9). Even Jesus addresses God as “Holy Father” (John 17:11), “Righteous Father” (John 17:25), and “Father, Lord of heaven and earth” (Matt. 11:25). And Paul, as mentioned earlier, uses a buffer zone, rarely in his epistles using the word “Father” by itself, but instead referring to “God our Father” (e.g., Rom. 1:7) and frequently using the phrase “the God and Father of our Lord Jesus Christ” (Rom. 15:6; 2 Cor. 1:3; 11:31; Eph. 1:3; cf. Eph. 1:17; Col. 1:3). God is our Father, but still he is a Father before whom one reverently kneels (Eph. 3:14).

Prayer to God is now to be made in the name of Jesus (Matt. 18:19–20; John 14:13; 15:16; 16:23–26). While there is some debate as to the exact nuance of this idea, it seems clear that, at the very least, prayers in Jesus’ name need to be ones that Jesus would affirm and are in accordance with his holy character and expressed will. It is, in essence, saying to God that the prayer being offered is one that Jesus would approve.

Prayer can also be made to Jesus (John 14:14), and such devotion to him in the early church is evidence of his being regarded as deity. The instances of this in the NT are rare, however, and generally either exclamatory or rhetorical (Acts 7:59; 1 Cor. 16:22; Rev. 22:20). The norm would still seem to be that prayer is to be made to the Father, through Jesus’ name.

Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Prayer

Old Testament

New Testament

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Province

A geographic territory whose local governance is subordinate to a ruling empire by either civil authority or military power. In the OT, Israel’s King Ahab oversaw provinces (1 Kings 20:14–15, 17, 19), as did the Persian kings (Esther 4:11). Judah was a province of the Persian Empire when King Cyrus allowed the exiles to return (Ezra 2:1; 4:15; Neh. 1:3). In the NT, Roman senatorial provinces were governed by annually appointed proconsuls (Acts 13:7; 18:12); Roman imperial provinces on the frontier were governed militarily. Judea was an imperial province under the direct control of a governor or procurator appointed by the emperor.

Shushan

Occupied as early as 4000 BC, Susa is about two hundred miles east of Babylon. The Hebrew name for the city, shushan, means “lily,” but the name’s proper origin is in the similar sounding “Shush,” which may be traced to In-Shushinak, the high god of the Elamites. Susa is mentioned in Ezra, Nehemiah, Esther, and Daniel. Nehemiah served at Artaxerxes I’s palace at Susa (Neh. 1:1, 11; 2:1). A substantial portion of the book of Esther takes place at Susa. Ezra 4:9–10 reports that people from Susa were deported by the Assyrian king Ashurbanipal, and Dan. 8:2 identifies Susa as the setting of Daniel’s vision.

Susa

Secondary Matches

The following suggestions occured because Nehemiah 1:1-11 is mentioned in the definition.

Artaxerxes

Artaxerxes I (Longimanus) was the fourth king of the Persian Empire (464–424 BC), after Cyrus, Cambyses (not mentioned in the Bible), and Darius. It was an appeal by provincial officials to Artaxerxes at the beginning of his reign that brought a halt to an early attempt to repair the walls of Jerusalem (Ezra 4:7–23). Ezra went up to Jerusalem in the seventh year of his reign (458 BC; Ezra 7:7). The appearance of beneficence in Artaxerxes’ decree (7:11–26) was spoiled by the revelation of the self-serving political motivation behind its apparent generosity (7:23). Ezra’s nonuse of the sweeping powers given to him by Artaxerxes further suggests that Persian royal assistance might not be the kind of help really needed by God’s people. Nehemiah returned to Jerusalem in the twentieth year of Artaxerxes’ reign (445 BC; Neh. 1:1). The positive impression made on the reader by Artaxerxes’ personal favoritism toward Nehemiah, allowing him to return to rebuild the walls of his native city, Jerusalem (Neh. 2:3, 5), is undercut by Nehemiah’s disparagement of his royal master (1:11: “this man”). Nehemiah’s second mission took place sometime later than the thirty-second year of Artaxerxes’ reign (5:14; 13:6) but before the king’s death.

Book of Ezra

The evidence is clear that the books of Ezra and Nehemiah originally formed a single book. It is not until the Middle Ages that manuscripts show a division between the two. Furthermore, the material in Neh. 8 (and perhaps also chaps. 9–10) is a continuation of the material that follows the story of Ezra begun in Ezra 7–10. Thus, some of the discussion that follows is also relevant for the book of Nehemiah.

The book of Ezra is named after Ezra, a self-described priest and teacher (7:11) of the Lord. This man was commissioned by the Persian king Artaxerxes I (r. 464–424 BC) to reestablish the law of the Lord in the land of Judah.

Author and Date

The issue of the author and date of Ezra must include the evidence of Nehemiah, since they were originally a single composition. These books are unique among the theological histories of the OT in that they contain large portions that are written in the form of memoirs, first-person accounts of people who participated in the events that are narrated. Ezra, for instance, speaks in the first person in parts of Ezra 7–10. However, the memoir is set within the framework of a form more typical to the histories of the OT: third-person omniscient narration. So, although traditionally the authorship of Ezra is associated with Ezra, there is no claim that the book as a whole was written by him; thus, this book, like so many of the histories of Israel, is anonymous.

As for the date of composition, we need to differentiate the memoirs, which come from the time of Ezra (his ministry begins in 458 BC) and the time of Nehemiah (his work begins in 445 BC), and the time of the third-person narrative that incorporates these memoirs. The latter contains no date, but none of the events narrated took place after around 400 BC, and perhaps the final composition of the book took place around this time and no later than 300 BC.

Genre and Structure

The book of Ezra is a theological history, a book that intends to communicate what actually happened in space and time but is selective, with the purpose of showing how God was working among the people of God in the postexilic period. As a theological history in the OT, however, Ezra and Nehemiah are unique in that they contain the memoirs of Ezra and Nehemiah (as detailed by the first outline below). The structure of the book of Ezra makes sense only when paired with Nehemiah, since, again, they were an original unity. The structure may be explained on the basis of its sources as follows:

I. A Historical Review (Ezra 1–6)

II. Ezra’s Memoirs, Part 1 (Ezra 7–10)

III. Nehemiah’s Memoirs, Part 1 (Neh. 1–7)

IV. Ezra’s Memoirs, Part 2 (Neh. 8–10)

V. Nehemiah’s Memoirs, Part 2 (Neh. 11–13)

Or on the basis of the contents as follows:

I. Zerubbabel and Sheshbazzar Lead the People in Rebuilding the Temple (Ezra 1–6)

II. Ezra Leads the People by Reestablishing the Law (Ezra 7–10)

III. Nehemiah Leads the People in Rebuilding the Wall of Jerusalem (Neh. 1:1–7:3)

IV. Renewal, Celebration, Remaining Problems (Neh. 7:4–13:31)

Theological Message

The book of Ezra begins where Chronicles ends, with the decree by King Cyrus of Persia that the Jews be allowed to return to the land. The first six chapters narrate the events of the first phase of that return, from 539 until 515 BC. Zerubbabel and Sheshbazzar are the leaders of the people at this time, and their initial goal is to rebuild the temple. Once they start, however, opposition sets in, and the work stops. However, motivated in large part, as we know, by the prophets Haggai and Zechariah, the people finish the work, and the second temple becomes functional.

Nonetheless, over fifty years later, when the story of Ezra begins (Ezra 7–10), the condition of the people of God is not promising. King Artaxerxes of Persia allows Ezra, a priest and teacher, to lead a return back to Judah with the express purpose of reestablishing the law in the land. When he arrives, he finds that there are sinful practices such as illegitimate intermarriage between Jews and Gentiles, and he works to reestablish the purity of the people. The story of Ezra continues in the book of Nehemiah, where he is seen leading the people in a great renewal of the covenant as they reaffirm their commitment to obey God’s law (Neh. 8–10).

Contemporary Significance

The book of Ezra narrates two periods of return to the promised land from exile with two different primary purposes. The first group, led by Zerubbabel and Sheshbazzar, has as its main purpose the rebuilding of the temple. The primacy of the temple building is an indication of the importance of worship. The second group returns under the leadership of Ezra, whose purpose is to reestablish the observance of the law among God’s people. God’s word plays a central role in Ezra’s reform, and reading about his ancient ministry reminds God’s people today of the importance of Scripture.

Ezra’s style of leadership also provides a model for contemporary leadership. Ezra is sensitive and empathetic. He takes the shortcomings and failures of God’s people on himself. When the people sin, he tears out his own hair and sheds tears of disappointment. That this is not the only possible style of leadership is seen in the next book as we observe Nehemiah at work.

The work of Zerubbabel and Ezra (as well as Nehemiah) also illustrates that at times separation from pagan influences is necessary. Granted, Jesus breaks down the barrier between Jews and Gentiles (Gal. 3:28), but his followers should be distinguished by their new life in him (Gal. 4:8–11; 5:16–26).

Book of Nehemiah

The books of Ezra and Nehemiah were originally a single composition, not broken into two parts until the Middle Ages. Thus, many issues, such as date and authorship, are discussed in the introduction to the article on the book of Ezra. Here, the conclusions will be stated for ease of reference, but the evidence is presented in the article on Ezra. The additional details to follow are particularly relevant to the study of Nehemiah.

Literary Considerations

Author and date. Ezra-Nehemiah is an anonymous composition that reached its present form sometime between 400 and 300 BC.

Genre and structure. Ezra-Nehemiah is a theological history, a book that intends to communicate what actually happened in space and time but is selective, with the purpose of showing how God was working among his people in the postexilic period. As a theological history in the OT, however, Ezra (and Nehemiah) are unique in that they contain the memoirs of Ezra and Nehemiah as detailed by the first outline below. The structure of the book of Ezra makes sense only when paired with the book of Nehemiah, again since they were originally a unit. The structure may be explained on the basis of its sources, as follows:

I. A Historical Review (Ezra 1–6)

II. Ezra’s Memoirs, Part 1 (Ezra 7–10)

III. Nehemiah’s Memoirs, Part 1 (Neh. 1–7)

IV. Ezra’s Memoirs, Part 2 (Neh. 8–10)

V. Nehemiah’s Memoirs, Part 2 (Neh. 11–13)

Or it may be explained on the basis of its content:

I. Zerubbabel and Sheshbazzar Lead the People in Rebuilding the Temple (Ezra 1–6)

II. Ezra Leads the People by Reestablishing the Law (Ezra 7–10)

III. Nehemiah Leads the People in Rebuilding the Wall of Jerusalem (Neh. 1:1–7:3)

IV. Renewal, Celebration, Remaining Problems (Neh. 7:4–13:31)

Theological Message

The book begins with Nehemiah serving as the cupbearer of King Artaxerxes of Persia. Nehemiah hears a distressing report from his ancestral homeland in Judah and feels called to return to Jerusalem. Receiving permission from Artaxerxes to go back to Judah, he arrives intent on building the walls of the city, thus completing the physical reconstruction of the city. In spite of the efforts of neighboring groups and provinces to block their efforts, the Jews under Nehemiah’s leadership are remarkably successful at accomplishing their task. In this, the postexilic people of God surely must have recognized that the prophecies of salvation in Isaiah, Jeremiah, and Ezekiel were coming to fulfillment.

Contemporary Significance

Ezra narrates two returns: first under Zerubbabel and Sheshbazzar to rebuild the temple, and second under Ezra to reestablish the law. In the first part, the book of Nehemiah focuses on a third return under Nehemiah to build the walls and thus complete the physical reconstruction of the city. Nehemiah’s leadership provides an alternative model of leadership to that of Ezra. Nehemiah is more assertive and demanding. It is not that one mode of leadership is right or wrong; the contemporary Christian leader looking to Ezra and Nehemiah for a model of leadership should read the situation to know what will best accomplish God’s purposes. Also, the purpose of building the walls was a matter of military defense, but it was also a matter of separation. True, Christ breaks down the wall of separation between Jews and Gentiles (Eph. 2:14–18), but the NT also recognizes that Christians (whether from a Jewish or a Gentile background) must lead holy and distinct lives.

Surprisingly, the book of Nehemiah does not end with a sense of completion, a feeling of mission accomplished. The last chapter finds Nehemiah in prayer for the continuing sin of the people, reminding contemporary readers that repentance is not a onetime act, but a lifestyle.

Hakaliah

The father of Nehemiah, who was the governor of Jerusalem and who helped to organize the building of the wall of Jerusalem (Neh. 1:1; 10:1). The KJV spells the name as “Hachaliah.”

Occupation

An occupation or profession is the usual work or business in which a person engages for the sake of earning a living. In biblical times, family or social standing most often determined occupation. This was particularly true for occupations tied to land, such as planting crops and raising animals, since land in ancient Israel was passed down within the tribe, normally from fathers to sons (Josh. 14:9; Ezek. 46:18). Sometimes daughters also received a share in the family inheritance (Josh. 17:6). Most people gained their livelihood from their family’s land, and those who did not have land hired themselves out to work for wages (Deut. 24:14). A son normally learned his trade from his father (Gen. 47:3; 2 Kings 4:18; Matt. 4:21) and continued in that occupation unless called into God’s service (1 Kings 19:19–21; Jer. 1:5; Matt. 4:22).

Cicero, writing around the time of the NT, considered occupations such as tax collector, laborer, and fisherman to be vulgar. Conversely, professions such as teacher, doctor, and wholesale trader were more honorable, with landowner being the most respectable and profitable profession (Off. 1.42).

Agriculture and Farming

Farming is the earliest recorded occupation in the Bible, as the first man was called to work and keep the garden (Gen. 2:15). Even after the exile from Eden because of sin, Adam worked the ground for food, as did Cain, his firstborn son (Gen. 3:17–18; 4:2). The opening chapters of the Bible establish a fundamental link between “man” (’adam) and the “ground” (’adamah). After the flood, Noah established himself as a “man of the soil” (’ish ha’adamah) by planting a vineyard (Gen. 9:20). King Uzziah “loved the soil” (’oheb ’adamah) and so employed people to work in his fields and vineyards (2 Chron. 26:10).

God demonstrated his covenant commitment to Isaac by blessing him with an incredible harvest (Gen. 26:12), and he promised to prosper Israel’s farms if the people obeyed him (Deut. 28:4) and to curse the fruit of their ground if they disobeyed (Deut. 28:18). The OT ideal was for everyone to live “under their own vine and under their own fig tree” (1 Kings 4:25; Mic. 4:4). According to Prov. 28:19, the diligent farmer would have abundant food.

Jesus’ parables frequently employed agricultural imagery that would have been readily understandable in first-century Palestine, where many people were farmers (cf. Mark 4:1–9; 12:1–11) and some owned land (Acts 4:34). The people living around Jerusalem at this time engaged in agriculture, soil cultivation, and cattle raising (Let. Aris. 107–112).

Herding and Hunting

Herding animals is the second-oldest occupation recorded in Scripture (after farming), and raising flocks and herds continued to be one of the most common and important professions throughout biblical times. Abel is the first “keeper of sheep” in the Bible (Gen. 4:2 NRSV). Several generations later, Jabal pioneered the nomadic herding lifestyle (Gen. 4:20). The patriarchs were shepherds (Gen. 47:3), as were Moses (Exod. 3:1), David (1 Sam. 17:34), and many others in the OT. Josephus acknowledged that “feeding of sheep was the employment of our forefathers in the most ancient ages” (Ag. Ap. 1.91). While men typically worked as shepherds and herdsmen, the occupation was also open to women, such as Rachel, whose fathers owned sheep (Gen. 29:9). Shepherds were present at Jesus’ birth (Luke 2:8–20), and Jesus’ teaching suggests that shepherding was a common occupation in Palestine (cf. Matt. 18:12; John 10:1–30).

Many people in biblical times hunted, either for food, sport, or protection. The first recorded hunter is Nimrod, “a mighty hunter before the Lord” (Gen. 10:9). Ishmael was “an expert with the bow” (Gen. 21:20 NRSV), while Esau was “a skillful hunter, a man of the open country” who brought back wild game for food (25:27–28). The name of Pokereth-Hazzebaim, included in the genealogy of Solomon’s servants in Ezra 2:57, reflects his occupation as a “gazelle catcher” (cf. 1 Kings 4:23).

Builders and Craftsmen

Cain was the first person in the Bible to build a city (Gen. 4:17), and his descendant Tubal-Cain was the first metalworker (4:22). Nimrod built a number of cities (10:11–12), and the beginning of Nimrod’s kingdom was Babel (10:10), where the people gathered together to build a city with brick (11:3). Builders in Mesopotamia used baked brick and asphalt, while Israelite builders usually preferred the more readily available stone and mortar. After Joseph’s death, Israel was conscripted into forced labor in Egypt, which involved building cities of brick and mortar (Exod. 1:11).

The role of craftsmen in the construction of the tabernacle was particularly significant. Bezalel and Oholiab were “skilled workers and designers” empowered by God for work on the tabernacle (Exod. 35:35). They engaged in “all kinds of crafts,” including artistic metalworking, masonry, carpentry, and weaving (Exod. 31:4–5; 38:23).

Kings in Israel often commissioned important building projects (1 Kings 12:25; 15:22; 16:24; 2 Chron. 26:9; Josephus, J.W. 1.401–2). Carpenters and stonemasons worked on David’s palace (2 Sam. 5:11). Solomon conscripted laborers to build the temple and also employed carriers, stonecutters, craftsmen, and foremen to supervise the work (1 Kings 5:13–18). After the Babylonian exile, many Israelites were involved in rebuilding the temple and the wall of Jerusalem, which had been destroyed (Ezra 3:8; Neh. 4:16–18). These projects, directed by Zerubbabel and Nehemiah, utilized masons, carpenters, and other workers (Ezra 3:7).

Jesus is referred to as a tektōn (Mark 6:3) and as the son of a tektōn (Matt. 13:55), with tektōn usually translated “carpenter” by English versions. However, recent scholarship has demonstrated that Jesus was likely a builder, not a carpenter in the modern sense of the term. In the LXX, the word tektōn typically translates a Hebrew word, kharash, used broadly to refer to craftsmen working with stone, wood, or metal.

Musicians

The first musician recorded in Scripture is Jubal, “the father of all who play the stringed instruments and pipes” (Gen. 4:21). Musicians performed a variety of roles in ancient society, as they do today. Singers and instrumentalists were employed to celebrate festive occasions, often to provide accompaniment for dancing (Gen. 31:27; Luke 15:25), to soothe the sick or distressed (1 Sam. 16:16), and to express lamentation (Job 30:31).

Musicians played an important role in leading God’s people in worship. The “director of music” is mentioned in the headings of fifty-five psalms and Hab. 3:19. The most famous musician in Scripture is David, “the singer of Israel’s psalms” (2 Sam. 23:1 GW), who played the harp (1 Sam. 16:18) and wrote or inspired at least seventy-three canonical psalms. Solomon was also a notable songwriter and lover of music (1 Kings 4:32). David appointed many Levites as singers and musicians to lead Israel in worship (1 Chron. 15:16; 23:5). The musicians played lyres, harps, cymbals, and trumpets (2 Chron. 5:12).

Government, Politics, and Military

Before the monarchy, there were no formal government offices. Under Moses, a group of seventy elders in Israel served as leaders and officials, and these men were to carry out Moses’ decrees and judge the people on most matters (Exod. 18:20–22; Num. 11:16). After Joshua’s death, God raised up judges to rescue Israel from foreign enemies and lead the people (Judg. 2:16) until the time of Samuel, when Saul was made king (1 Sam. 11:15).

Kings in Israel employed various officials. In 2 Sam. 8:16–18, Joab is listed first among David’s officials, which suggests that the military commander was second in authority after the king. Under Solomon, the leader of the army is called “commander in chief” (1 Kings 4:4). The royal cabinet included a number of key advisers, including the recorder, the secretary, and the “confidant” of the king (cf. 2 Sam. 16:16). The OT does not specify the precise roles of these officials. The recorder was among the highest governmental positions and served as a royal counselor. In Hebrew, mazkir (“recorder”) is a cognate noun to the verb zkr (“to remember”), which suggests that this official may have managed and preserved public records (2 Kings 18:18; Isa. 36:22). The main task of the king’s secretary or scribe (sop̱er) was to write down (sapar) official state documents (2 Sam. 8:17), and he advised the king and also provided financial oversight (2 Kings 12:10). Recorders and secretaries apparently were well educated and multilingual, as was the palace administrator (2 Kings 18:18, 26). Solomon’s officials included supervisors of the palace and the forced labor, as well as governors who supplied provisions for the king’s household (1 Kings 4:6–7). The OT mentions cupbearers in Israel’s government and in other administrations (Gen. 40:1; 1 Kings 10:5; Neh. 1:11). The cupbearer served as the royal wine taster; he protected the king from being poisoned and had direct access to the monarch.

In the Roman Empire, the emperor was absolute ruler (1 Pet. 2:17), with the senate next in authority. Proconsuls held judicial and military authority over larger provinces (Acts 18:12), prefects (governors) administered smaller provinces (Matt. 27:2), with tetrarchs over one-fourth of a province (Luke 3:1).

Christians in NT times engaged in civil service. Erastus was a financial officer in Corinth (Rom. 16:23), and he may be the same Erastus commemorated in an inscription from this period who held the office of aedile. The proconsul Sergius Paulus (Acts 13:7); Manaen, a close friend of Herod Antipas (Acts 13:1); and members of Caesar’s household (Phil. 4:22) were also Christian public leaders.

Trade and Economics

From earliest times, people have exchanged goods and property. When Abraham purchased Ephron’s field, his silver was measured “according to the weight current among the merchants” (Gen. 23:16), which suggests that a recognized system of public trading was in place during the time of the patriarchs. Traders of commodities such as spices traveled along caravan routes between southern Arabia and Egypt, and these traders often acquired slaves along the way (Gen. 37:28). Solomon employed royal merchants to buy and sell goods (1 Kings 10:28).

In the first century, Jews were engaged broadly in economic life as landowners, artisans, merchants, traders, bankers, and slaves. Several of Jesus’ disciples were fishermen (Matt. 4:18). Luke was a physician, a well-educated and respectable professional (Col. 4:14). Lydia was a dealer in purple cloth (Acts 16:14). Paul, Aquila, and Priscilla worked as tentmakers (Acts 18:3). In the Roman Empire, commerce and pagan religion often intermingled. Merchants often formed trade guilds, where membership sometimes required religious and moral compromise. In Ephesus, silversmiths and craftsmen in related trades turned significant profit through their connections with the local Artemis cult (Acts 19:24–27).

Jesus frequently spent time with tax collectors, such as Levi (also called “Matthew”) (Matt. 9:9; Mark 2:14). Tax collectors were a despised group because often they became wealthy by taking advantage of the Roman taxation system, which allowed them to charge commission on taxes collected (Luke 19:2, 8). Jesus’ parable of the talents references bankers who offered interest on deposits collected (Matt. 25:27), and Rev. 3:17–18 alludes to the fact that Laodicea was a financial center with a significant banking system.

Servants and Slaves

In the OT, ’ebed most often designates a slave or servant, whose occupation involves work (’abad ) as a subordinate. Some servants held very important positions in their master’s household (Gen. 24:2), while many others toiled in hard labor (Job 7:2). Israelites were not to enslave their kinfolk, but they could take slaves from other nations. Fellow Israelites who became poor could serve as hired workers, but they were to be released along with their children at the Jubilee because God had brought Israel out from Egyptian slavery and they belonged to God as his servants (Lev. 25:39–46).

Slaves in the Roman world were property like goods or cattle, possessed by another (Dio Chrysostom, 2 Serv. lib. 24). Unlike modern slavery practices, race played no factor in the Roman institution of slavery. Slaves were kidnapped and sold in NT times (1 Tim. 1:10; Rev. 18:13), but the majority of slaves were so by birth. The most prominent slave in the NT is Onesimus, for whom Paul intercedes with his master, Philemon (Philem. 10, 16). Believing slaves were to obey their earthly masters “as slaves of Christ” (Eph. 6:5–6), but the NT stressed the equality of slave and free in Christ (Gal. 3:28). Paul called himself a “servant [doulos] of Christ Jesus” (Rom. 1:1).

Religious Service

Most Israelites engaged in professional religious service were Levites (Num. 3:12), including Moses, Aaron, and the priests in Aaron’s line (Exod. 6:19–20; 35:19). The priests offered sacrifices to God on behalf of the people (Heb. 5:1). Under the priests’ direction, the Levites were charged with caring for the tabernacle and its furnishings (Num. 1:49; 1 Chron. 23:32) and carrying the ark of the covenant (1 Chron. 15:2). They were set apart to serve in God’s presence (Deut. 18:7) and to lead the people in worship (2 Chron. 5:12). Further, priests often played an important advisory role to Israel’s kings (2 Sam. 8:17; 1 Kings 4:5; 2 Kings 12:2).

In Israel, people went to seers and prophets to inquire of God (1 Sam. 9:9), for they received and communicated God’s word (2 Sam. 24:11; Jer. 37:6). Sometimes individuals are mentioned as prophets, and other times the prophets are discussed as an organized group (1 Sam. 19:20; 1 Kings 22:6).

The NT references a number of ministerial offices (1 Cor. 12:28; Eph. 4:11; 1 Tim. 3:1–12). Not all ministers were paid, though teachers and preachers had a right to “receive their living from the gospel” (1 Cor. 9:14–15; cf. 1 Tim. 5:17). Apostles were those sent out by Jesus as his representatives. The term apostolos refers particularly to the twelve apostles who were with Jesus during his earthly ministry and who were witnesses of his resurrection (Acts 1:21–22). Paul referred to himself as an apostle (Gal. 1:1; 1 Cor. 1:1), and he calls Epaph-ro-di-tus and others “messengers” (apostoloi) in the churches (2 Cor. 8:23; Phil. 2:25). Prophets have the spiritual gift of prophecy and speak to strengthen, encourage, and comfort the church (Acts 15:32; 1 Cor. 14:3). Overseers (also called “elders” or “pastors”) are qualified leaders who teach, shepherd, and exercise authority in the church (1 Tim. 3:1; 1 Pet. 5:2). Evangelists and missionaries proclaim the gospel and aim to win converts to Christ (Acts 21:8; 2 Tim. 4:5). Those ministers who are faithful to the gospel deserve support (3 John 8).

Occupations and Professions

Agriculture and Farming

Herding and Hunting

Builders and Craftsmen

Musicians

Government, Politics, and Military

Trade and Economics

Servants and Slaves

Religious Service

Petition

Old Testament

New Testament

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Profession

Agriculture and Farming

Herding and Hunting

Builders and Craftsmen

Musicians

Government, Politics, and Military

Trade and Economics

Servants and Slaves

Religious Service

Susanchites

Work

Agriculture and Farming

Herding and Hunting

Builders and Craftsmen

Musicians

Government, Politics, and Military

Trade and Economics

Servants and Slaves

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Showing 1 to 50 of184 results

1. CUPBEARER

Illustration

Stephen Stewart

1 Kings 10:5 - "the food of his table, the seating of his officials, and the attendance of his servants, their clothing, his cupbearers, and his burnt offerings which he offered at the house of the Lord, there was no more spirit in her."

Nehemiah 1:11 - "... Now I was cupbearer to the king."

This is an officer of considerable responsibility, who attended Eastern monarchs. This office is of very great antiquity, being mentioned in connection with the Egyptians, the Persians, and the Jewish rulers.

The primary duty of the cupbearer was to taste the foods and wines that were to be served to the king as a pl…

2. The Testimony Did Not Lie

Illustration

Editor James S. Hewett

In Loving God, Charles Colson tells of a quiet act of forgiveness that began a chain of events that still survives. Deep in one of Siberia's prison camps a Jew by the name of Dr. Boris Kornfeld was imprisoned. As a medical doctor he worked in surgery and otherwise helped both the staff and the prisoners. He met a Christian, whose name is unknown, whose quiet faith and his frequent reciting of the Lord's Prayer moved Dr. Kornfeld.

One day, while repairing a guard's artery which had been cut in a knifing, he seriously considered suturing it in such a way that he would bleed to death a little while lat…

3. God Knows What I Need

Illustration

Stephen M. Crotts

A little boy knelt down to say his bedtime prayers. His parents heard him reciting the alphabet in very reverent tones. When asked what he was doing, he replied, "I'm saying my prayers, but I cannot think of the exact words tonight. So, I'm just saying all the letters. God knows what I need, and he'll put all the words together for me."

Now, that is not far from a proper way…

4. Prayer Loosens Up the Heart

Illustration

William R. Long

In her book The Closter Walk, Protestant author Kathleen Norris writes about the ways that the Catholic monastic tradition provides a rhythm and depth for spirituality that many Protestants have never explored. When she says that the life of prayer works "the ear…

5. The Coming of Christ Was to Simple Folk!

Illustration

James Cox

I have an embarrassing confession to make. I realized only a few days ago what Luke is trying to do in this text. For years I had read it and made the unwarranted assumption that old Simeon was a priest. Anna is described as a prophetess so I assumed Simeon a priest -- good balance and symmetry. But something about the text kept nagging me. And then I realized what it was. Simeon was not a priest at all. He was a simple old man -- a layman -- an ordinary person. And Anna was not an official prophetess. She was merely a devout old woman who came to the temple a lot. Luke was only underlining a point he had begun to make by telling about the shepherds who were called from their fie…

6. More than ACTS

Illustration

Daniel G. Deffenbaugh

There's a tidy little formula we can use on how we should approach God on bended knee. It goes by the acronym ACTS: adoration, confession, thanksgiving, supplication. In other words:

Let God know how great God is
Confess how bad you have been
Thank God for God's ste…

7. The Messiah Is Among You

Illustration

William White

There was a famous monastery which had fallen on very hard times. Formerly its many buildings were filled with young monks, and its huge chapel resounded with the singing of the choir. But now it was deserted. People no longer came there to be nourished by prayer. A handful of old monks shuffled through the cloisters and praised God with heavy hearts.

On the edge of the monastery woods, an old rabbi had built a tiny hut. He would come there from time to time to fast and pray. No one ever spoke with him, but whenever he appeared, the word would be passed from monk to monk: "The rabbi walks in the woods." And, for as long as he was there, the monks would feel sustained by his prayerful presence.

One day the abbot decided to visit the rabbi and open his heart to him. So, after the morning E…

8. Don’t Lose Heart

Illustration

Ron Ritchie

My teenage years were spent in an orphanage called Christ's Home located in a farming district some 30 miles north of Philadelphia. This home was run by some faithful German Christians who were greatly influenced by George Müller, a 19th century Christian who maintained an orphanage in Bristol, England. He lived by faith in God and taught others how to live their lives by totally trusting in the Lord for all their needs. So my life was surrounded by men and women who were always having private or public prayer meetings in which they would ask God in faith for every need, whether physical, emotional, or spiritual, and then expect him to answer their prayers. They loved to tell all of us kids from time to time t…

9. A Higher Power

Illustration

W. Duewel

Finney wrote how God gave him mighty infillings of the Holy Spirit "that went through me, as it seemed, body and soul. I immediately found myself endued with such power from on high that a few words dropped here and there to individuals were the means of their immediate conv…

10. Praying Hyde

Illustration

Roger F. Campbell

The prayer of Jabez moved the heart of missionary John Hyde to pray with great faith, expecting answers to his prayers. As a result, he became known as Praying Hyde, and the world still feels the impact of his powerful life.

Dr. J. Wilbur Chapman once wrote to a friend, telling of Praying Hyde's influence on him. He had been holding meetings in England, but the attendance had been disappointingly small. Then he received word that Praying Hyde was going to p…

11. Proclamation Appointing a National Fast Day

Illustration

William H. Seward

Washington, D.C. March 30, 1863

Senator James Harlan of Iowa, whose daughter later married President Lincoln's son Robert, introduced this Resolution in the Senate on March 2, 1863. The Resolution asked President Lincoln to proclaim a national day of prayer and fasting. The Resolution was adopted on March 3, and signed by Lincoln on March 30, one month before the fast day was observed.

By the President of the United States of America.

A Proclamation.

Whereas, the Senate of the United States, devoutly recognizing the Supreme Authority and just Government of Almighty God, in all the affairs of men and of nations, has, by a resolution, requested the President to designate and set apart a day for National prayer and humiliation.

And whereas it is the duty of nations as well as of men, to …

12. Ice Cream for the Soul

Illustration

James W. Moore

Tim Bruster tells a powerful story about a mom who took her children to a crowded restaurant one day. Her six-year-old son asked if he could say the grace. He prayed: “God is great and God is good, Let us thank him for the food, and God I would thank you even more if Mom gets us ice cream for dessert. And liberty and justice for all! Amen!” Along with the laughter from the other customers nearby, the woman at the very next table growled loudly: “That’s what’s wrong with this country. Kids today don’t even know how to pray. The very idea… asking God for ice cream! Why I never.”

Hearing this, the little six-year-old boy burst into tears and he asked his mother: “Did I do it wrong? I’m sorry. Is God mad at me?” The…

13. If I Live To Be A Hundred

Illustration

John E. Sumwalt

Sam Duncan lay in the semi-darkness of his nursing home room performing the only two activities of which he still considered himself capable: watching and waiting. Although his eyesight was dim, he could still make out the steady brightening of the light of dawn through the window next to his bed. And although his hearing was too far gone to catch the rumble of the medicine cart, as it worked its way up the hall toward his room, he could sense that the time for his morning pills was near. He waited for the nurse to push open the door and greet him and his roommate Arthur, who was still snoring loudly in the bed next to his.

Most of the accepted measures of quality of human existence no longer affected Sam. While time, in terms of years, seemed to slip away unnoticed, the hours of the day …

14. Resist the Shortcuts

Illustration

Philip Yancey

Human beings grow by striving, working, stretching; and in a sense, human nature needs problems more than solutions. Why are not all prayers answered magically and instantly? Why must every convert travel the same tedious path of spiritual discipline? Because persistent prayer, …

15. In Good Standing

Illustration

Staff

A lady in the north of England said that every time she got down before God to pray, five bottles of wine came up before her mind. She had taken them wrongfully one time when she was a housekeeper, and had not been able to pray since. She was advised to make restitution.

"But the person is dead," she said.

"Are not some of the heirs living?"

"Yes, a son."

"Then go to that son and pay him back."

"Well," she said, "I want to see the face of God, but I could not think of doing a thing like that. My reputation is at stake." She went…

16. God Meets Us Here

Illustration

A long time ago the man Moses went up into a mountain to meet God. It is not on a mountain that we meet today, but in this place dedicated to the worship of God.

As Moses went up into the mountain to meet God, so have we come to meet him here, and I pray that all of us may meet him, each in his or her own heart, each in God's own way.

To meet God, we don't have to go to some distant mountain anymore, because God has come to us - all the wa…

17. Better Not Bitter

Illustration

If we are not thankful then we can become bitter. If we are not thankful, then it becomes too easy to sit around and ponder the question: why me?

Dr. Jim Moore, pastor of St. Luke's UMC in Houston wrote a book entitled "You Can Grow Bitter or You Can Grow Better". He writes that he got the idea for the title from a young woman who once came to him in a most tragic moment in…

18. Placing Painless Pressure

Illustration

J. Reed

Not long ago a well-meaning group of laymen came from a neighboring church to see me. They wanted me to advise them on some convenient and painless method of getting rid of their pastor. I'm afraid, however, that I wasn't much help to them. At the time I had not had the occasion to give the matter serious thought. But since t…

19. The Common Cry

Illustration

Calvin Miller

Crying is common in this world. It does little good to ask the reason for it. Muddyscuttle is what one might call a weeping planet. Laughter can be heard here and there, but by and large, we…

20. My Friend Knows the Shepherd

Illustration

Alan Carr

Two men were called into a large classroom to recite the Twenty-third Psalm. One was a published orator trained in speech technique and drama. He repeated the psalm in a powerful way. When he finished, the audience cheered and even asked for an encore that t…

21. Members of a Family

Illustration

John M. Braaten

The genius of God's plan is obvious. If we recognize that we are all members of the same family, if we acknowledge that God desires to hold us in a single peace then, ideally, we will stop fighting with each other and destroying one another and instead begin standing with one another and working together to bring people to Christ and to become an answer to prayer for those who cry out to God for help.

However, if your family is like my family, your day-today operation is not marked with constant good will and cooperation. Parents can disagree with each other, or the child…

22. Look Closer

Illustration

Some years ago a remarkable picture was exhibited in London. As you looked at it from a distance, you seemed to see a monk engaged in prayer, his hands clasped, his head bowed. As you came nearer, however, and examined …

23. CHEEK-TURNING POWER

Illustration

John H. Krahn

How many of us are in the process of developing ulcers? How many of us are carrying resentments? How much damage is being done internally because we will not forgive someone who hurt us deeply? How much of our daily life is being colored grey by an angry mind quarreling in fantasy bouts with an adversary, an ex-husband, an ex-wife, a relative, a neighbor, a fellow worker, or even a fellow parishioner? Who are suffering from high blood pressure or even heart problems because they have not forgiven completely?

In the face of all of this, we consider the love chapter in the Bible, 1 Corinthians 13, for some very good advice. Saint Paul, inspired by the Holy Spirit, writes, "Love is not irritable or resentful ..."

Snow is hardly news in many parts of our nation. After a blizzard, it takes a …

24. Hooked for Life

Illustration

Bill Bouknight

If fishing is one of your passions, you will love our scripture lesson for today. Though I prefer hunting to fishing, I have a soft spot in my heart for fishing because of a childhood experience. I was about 10 or 11 years old. One Wednesday afternoon Papa took me with him to a nearby pond to do a little fishing. I was just learning to use a rod and reel. Papa caught a little bass weighing about half a pound. Then he had to leave for prayer meeting. He ask…

25. A Change In Direction

Illustration

Brian L. Harbour

The year was 1920. The scene was the examining board for selecting missionaries. Standing before the board was a young man named Oswald Smith. One dream dominated his heart. He wanted to be a missionary. Over and over again, he prayed, "Lord, I want to go as a missionary for you. Open a door of service for me." Now, at last, his …

26. A Walking Skelton

Illustration

James Gilmour, a missionary to Mongolia, was once asked to treat some wounded soldiers. Although he was not a doctor, he did have some knowledge of first aid, so he felt he could not refuse the request. He dressed the wounds of two of the men, but a third had a badly broken thigh bone. The missionary had no idea what to do for such an injury. Kneeling beside the man, he asked the Lord for help. He didn't know how God would answer his prayers, but he was confident that his need would be supplied. He couldn't find any…

27. Carried to His Room

Illustration

Peter Marshall

In a home of which I know, a little boy, the only son, was ill with an incurable disease. Month after month the mother had tenderly nursed him, read to him, and played with him, hoping to keep him from the dreadful finality of the doctor's diagnosis—the little boy was sure to die. But as the weeks went on, he gradually began to understand that he would never be like the other boys he saw playing outside his window. Small as he was, he began to understand the meaning of the term death, and he too knew he was to die.

One day his mother had been reading to him the stirring tale of King Arthur and his knights of the Round Table, of Lancelot and Elaine the lily maid of Astelot, and about that last glorious battle where so many fair knights met their death.

She closed the book as her little so…

28. Growing In Grace

Illustration

James Packer

I am the least of the apostles. 1 Cor 15:9

I am the very least of all the saints. Eph 3:8

I am the foremost of sinners. 1 Tim 1:15

Humility and a passion for praise are a pair of characteristics which together indicate growth in grace. The Bible is full of self-humbling (man bowing down before God) and doxology (man giving praise to God). The healthy heart is one that bows down in humility and rises in praise and adoration. The Psalms strike both these notes again and again. So …

29. Knee Work

Illustration

Staff

James Duncan, preaching with great unction and power, was asked what was the secret of such powerful preaching. "The secret," he said, was "thirteen hours of consecutive prayer."

When asked the secret of his spiritual power, Charles Spurgeon said: "Knee work! Knee work!"

Livingston of Shotts, on two different occasions, preached with such power that in each service 500 were converted. Both sermons were preceded by a night of …

30. Sermon Opener - To Be Sure!

Illustration

Theodore F. Schneider

I am always impressed with the litany-like phrases Martin Luther uses in The Small Catechism as petition by petition he explains the Lord's Prayer:

To be sure, God's name is holy itself ...To be sure, the kingdom of God comes of itself, without our prayers ...To be sure, the good and gracious will of God is done without our prayer ...To be sure, God provides daily bread, even to the wicked, without our prayer...

To be sure, to be sure, to be sure!…

31. Twas the Beginning of Advent

Illustration

Richard J. Fairchild

Today I want to read to you a poem that is based on a rather famous poem about Christmas called ‘Twas the Beginning of Advent'. It is by a friend of mine - Todd Jenkins. It will tell you a little bit about this season we celebrate.

'Twas the beginning of Advent and all through the Church
Our hope was all dying we'd given up on the search.
It wasn't so much that Christ wasn't invited,
But after 2,000 plus years we were no longer excited.

Oh, we knew what was coming no doubt about that.
And that was the trouble it was all "old hat."
November brought the first of an unending series of pains
With carefully orchestrated advertising campaigns.

There were gadgets and dolls and all sorts of toys.
Enough to seduce even the most devout girls and boys.
Unfortunately, it seemed, no one was complet…

32. Sermon Opener - The Friend At Midnight

Illustration

We Americans pray, but we may not know how to pray. According to a Gallop Poll, 87% of all Americans pray, 50% use prayer for petitions, and 70% claim their prayers are answered. Although we are not allowed to pray as community in public schools, it is clear that Americans do manage to pray.

But, do we know how to pray as we ought? When we pray are we just speaking to ourselves, or are we speaking to God? If you feel somewhat inadequate in knowing how prayer works and exactly how to pray, then take heart you are in good company. For none other than the disciples…

33. Oliver Cromwell's Prayerful Last Words

Illustration

Lord, however Thou dispose of me, continue and go on to do good for them. Pardon Thy foolish people! Forgive their sins and do not forsake them, but love and bless them. Give them consistency of jud…

34. Beauty Tips

Illustration

A New Year resolution adapted from a prayer from the World Healing Organization (Blackpool, England):

For attractive lips, I will speak words of kindness.

For beautiful eyes, I will…

35. Staying Open to God

Illustration

King Duncan

Dr. Carl Jung once said something that ought to cause every believer to reflect very carefully. What he said was this: "One of the main functions of formalized religion is to protect people against a direct experience of God." That hurts but it can happen. Theological and doctrinal pride can be buffers against a real experience of Christ's grace.

F. Kefa Sempangi, a Ugandan pastor who barely escaped death under Idi Amin's persecution in the early 1970s, beautifully captures this important truth in his wonderful book A Distant Grief. He writes about a hurtful change that came over him shortly after coming to the United States and enrolling in an evangelical seminary:

"In Uganda, [my wife]…

36. The Spirit Bird

Illustration

John E. Sumwalt

One summer morning in a mission camp where I was serving as a teacher of Galatians to junior high youth, a bird appeared at morning devotions, and lighted on the head of one of the girls. From there the bird hopped to her arm and then onto the arm of another camper and then another. The bird seemed to be looking for someone. We learned later that it was indeed a tame bird, the pet of a camper in an adjoining camp. We were also told that some boys in our camp had thrown sticks at the bird and frightened it so much that it would not come out of the woods.

The following night, at campfire, one of the counselors got up during our sharing time and told this story. When the bird came among us yesterday morning I was reminded of another camp I attended many summers ago when we were visited by a …

37. Parental Influence

Illustration

Editor James S. Hewett

The biography, Norma, is the story of well-known singer for Lawrence Welk, Norma Zimmer. One of the more poignant aspects of her story is that of her teen years. Her parents were a source of great pain to her because of their drinking. Though these years were difficult for her, she began to find an escape into a better world through singing. As a senior in high school, Norma was invited to become a featured church soloist by Carl A. Pitzer of the University Christian Church in Seattle. When her parents heard she was to sing a solo in church they both insisted they wanted to hear her, though they did not normally attend. She tells the story of that morning:

"I was excited and elated a…

38. Extraordinary Prayer

Illustration

John Calvin

In general we must hold that whenever any religious controversy arises, which either a council or ecclesiastical tribunal behooves to decide; whenever a minister is …

39. Look God-ward

Illustration

James Packer

To worship God is to recognize his worth or worthiness; to look God-ward, and to acknowledge in all appropriate ways the value of what we see. The Bible calls this activity "glorifying God" or "giving glory to God," and views it as the ultimate end, and from one point of view, the whole duty of man (Ps. 29:2; 96:6; 1 Cor. 10:31).

Scripture views the glorifying of God as a sixfold activity: praising God for all that he is and all his achievements; thanking…

40. Better Not Bitter

Illustration

If we are not thankful then we can become bitter. If we are not thankful, then it becomes too easy to sit around and ponder the question: why me?

41. Clothed with Humility

Illustration

John R. Gunn

The word "humility" means literally a low estimate of self. But this does not imply self-deprecation. When you hear someone deprecating himself, usually you can put it down as a sort of counterfeit humility. Someone has said, "The true way to be humble is not to stoop until y…

42. A Spirit of Unity

Illustration

Staff

During World War II, Hitler commanded all religious groups to unite so that he could control them. Among the Brethren assemblies, half complied and half refused. Those who went along with the order had a much easier time. Those who did not, faced harsh persecution. In almost every family of those who resisted, someone died in a concentration camp. When the war was over, feelings of bitterne…

43. No Celebration without Confession

Illustration

Brett Blair

Another set of "money-changers" in the church seem to have lost their reason for forgiveness. Catholic priests have expressed concern over the sharp decline in the number of people desiring to take confession. We hear a lot of talk about the word celebration in our church today. There can be no celebration until there is first confession. In the parable of the prodigal son, the banquet does not occur until the boy had first come to himself.

A Sunday School class in a church once made an unusual request one…

44. Do You Want To Be More Spiritual?

Illustration

Clement E. Lewis

In his letter to the Philippians, Paul advised, "Let the same mind be in you that was in Christ Jesus." To the Romans he wrote, "To set the mind on the Spirit is life and peace." In order to be more spiritual, the mind needs to be fixed on abiding by the rules of spirituality. Our attitude toward God and Jesus Christ in spiritual matters, and in secular conduct has much to do with how we qualify spiritually. Our devotional, intentionally creative and conscientious participation help to enrich our spiritual manifestations.

The first requirement is to overcome the feelings of distance and strangeness in our relation to God. There are those who feel that God is aloof, or far from them, in spite of our being taught that God is everywhere. Someone asked, "When you feel far from God, who moved?…

45. THE DAY LABORER

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Stephen Stewart

Deuteronomy 24:15 - "you shall give him his hire on the day he earns it, before the sun goes down (for he is poor, and sets his heart upon it); lest he cry against you to the Lord and it be sin in you."

Matthew 20:1 - "For the kingdom of heaven is like a householder who went out early in the morning to hire laborers for his vineyard."

In every city there were many people who worked by the day. If we read the entire parable of the householder, from which our text is taken (Matthew 20:1-16), we will find mention of this common sight. These people gathered in the public market places to seek employment; some were porters, who carried heavy loads from place to place; some were mason’s assistants, who carried the stones from the quarry to the wall; a few carried their pickaxe and hoe with the…

46. God Loves the Elder Brother Too

Illustration

God loves the older brother just as much as he does the younger brother, and I think that its time that the older brother hear about it.

There have been a lot of elder brothers in the history of the church. There was St. Teresa, who lived in the 16th century. She never left the Father's home. She went into a convent at an early age and developed a life of self-discipline that would fill anyone with awe. She spent hours a day in prayer. One day, when she was in her mid 40's, she was entering the chapel to pray as she did everyday. And as she entered she noticed a picture, a picture which had been on the walls fo…

47. A Method of Praying

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Walter Rauschenbusch

Be simple and direct in your secret prayer. The grace of simplicity is not to be despised in public prayer; but when we call on God in secret, any formality or elaborateness in our petitions is an offense.

Pray audibly. You need not lift your voice to be heard in the street, but it is vastly better to pray not merely in your thoughts but also with words. The utterance of our wants helps to define them.

Be honest in your secret prayer. Do not express any want that you do no…

48. With Fire In His Eyes

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Richard A. Jensen

There was fire in his eyes as Dr. Yacob spoke. Dr. Yacob is from the northernmost part of ancient Ethiopia. This northern area of Ethiopia has recently become a nation of its own, the nation of Eritrea. Dr. Yacob was born and raised in Asmara, the capital of Eritrea. Early on in his life he had a fire in his eyes for the gospel message of Jesus Christ. In his school days he was already an evangelist telling other students about Jesus. He fought with school authorities in order to get a place on the school grounds where the students might meet for Bible study and prayer.

After high school Dr. Yacob attended the Lutheran seminary in Addis Ababa, Ethiopia. He was a dilligent student. He eventually received a scholarship to study abroad and received his Ph.D. in Old Testament studies. In 1978…

49. All the More Reason

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Brett Blair

It is interesting to note that it wasn't until we were at war, the Civil War to be exact, that our Thanksgiving holiday was officially recognized by Congress. It had started in the small Plymouth Colony in 1621 when the English Pilgrims feasted with members of the Wampanoag (Wam·pa·no·ag) Indians who brought gifts of food as a gesture of goodwill. The custom grew in various colonies as a means of celebrating the harvest. In 1777, over 100 years later, the continental congress proclaimed a national day of Thanksgiving after the American Revolution victory at the Battle of Saratoga. But it was twelve years later that George Washington proclaimed another national day of thanksgiving in honor of the ratification of the Constitution and requested that the congress finally make it an annual even…

50. With Childlike Trust

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Staff

A woman went to Andrew Murray with the problem of feeling she couldn't pray. He said, "Why then, do you not try this? As you go to your inner chamber, however cold and dark your heart may be, do not try in your own might to force yourself…

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