Borrowed money or as today ‘print more money’.
[Neh. 5:4] There were also that said, We have borrowed money for the king's tribute, and that upon our lands and vineyards.
The dearth (lack ) which might happen, from the multitude of the people in their work, which wholly took them up, and kept them from taking care of their families, and from the expectation of their enemies invasion, which hindered them from going abroad to fetch provision, and the people round about from bringing it to them.
To survive means borrowing money, but in order to secure the loan one must offer one’s property for collateral.
The times they lived in were hard as it is in every generation. There was a dearth of corn, probably for want of rain, with which G-d had chastised their neglect of His house (Hag. 1:9-11) and the non-payment of their tithes-dues, Malachi 3:9, 10. Thus foolish sinful men bring G-d's judgments upon themselves and then fret and complain of them. When the markets are high, and provisions scarce and dear, the poor soon feel from it, and are pinched by it. Blessed be G-d for the mercy, and G-d deliver us from the sin, of fullness of bread, Ez. 16:49. That which made the scarcity here complained of the more grievous was that their sons and their daughters were many.
As corn was dear, so the taxes were high; the king's tribute must be paid. This mark of their captivity still remained upon them. Perhaps it was a poll-money that was required, and then, their sons and their daughters being many, it rose the higher. The more they had to maintain (a hard case!) the more they had to pay. Now, it seems, they had not wherewithal of their own to buy corn and pay taxes, but were necessitated to borrow. The straits of poor housekeepers, who make hard shift to get an honest livelihood, and sometimes want what is fitting for them and their families, are well worthy the compassionate consideration of those who either with their wealth or with their power is in a capacity to help them.
The clamors of the poor are not always just, while we sit down and look:
1. With a gracious compassion upon the oppressed, and lament the hardships which many in the world are groaning under; putting our souls into their souls' stead, and remembering in our prayers and succors those that are burdened, as burdened with them.
2. With a gracious indignation at the oppressors, and hatred of their pride and cruelty, who drink the tears, the blood, of those they have under their feet. But let those who show no mercy expect judgment without mercy.
Liken onto our ‘Uncle Sam’ today for seniors and disable victims. Uncle Sam is compelled to sell them for their subsistence.
For those who are very poor, the collateral had to be their children.
Showing posts with label Nehemiah. Show all posts
Showing posts with label Nehemiah. Show all posts
Watch & Pray
[Neh. 4:14] And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not ye afraid of them: remember the Lord, which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses.
1. He looked up, engaged G-d for him, and put himself and his cause under the divine protection. We made our prayer unto our G-d. That was the way of this good man, and should be our way; all his cares, all his grief’s, all his fears, he spread before G-d, and thereby made himself easy. This was the first thing he did; before he used any means, he made his prayer to G-d, for with him we must always begin.
2. He looked about him. Having prayed, he set a watch against them. The instructions Y’Shua has given us in our spiritual warfare agree with this example, Matthew 26:41. Watch and pray. If we think to secure ourselves by prayer only, without watchfulness, we are slothful and tempt G-d; if by watchfulness, without prayer, we are proud and slight G-d; and, either way, we forfeit his protection.
He endeavors to silence their fears. "Come," says he, "be not afraid of them, but behave yourselves valiantly, considering,
1. Whom you fight under. You cannot have a better captain: Remember the L-rd, who is great and terrible; you think your enemies great and terrible, but what are they in comparison with G-d, especially in opposition to him? He is great above them to control them, and will be terrible to them when he comes to reckon with them." Those that with an eye of faith see the church's G-d to be great and terrible will see the Believer's enemies to be mean and despicable. The reigning fear of G-d is the best antidote against the ensnaring fear of man. He that is afraid of a man that shall die forgets the L-rd his Maker, Isaiah 51:12, 13.
2. "Whom you fight for. You cannot have a better cause; you fight for your brethren (Psalms 122:8), your sons, and your daughters. All that is dear to you in their world lies at stake; therefore behave yourselves valiantly."
G-d with us is so substitute for being watchful and strong in the face of danger. In this time of crisis, Nehemiah reminds the Jews that their G-d is great and terrible – one who will fight for us. They are words that inspire courage to fight for your brethren, your sons, your daughters, your wives, and your homes.
You think your enemies are great and terrible. But what are they in comparison of G-d? Especially in opposition to Him?
Believers must do their work, with so much the more cheerfulness because they can see plainly that G-d owned it and owned them in the doing of it.
G-d's care of our safety should engage and encourage us to go on with vigor in our duty. As soon as ever a danger is over let us return to our work, and trust G-d another time.
The workmen may labored with a trowel in one hand and a sword in the other; and as, in so large a circuit, they were far removed from each other. The word of G-d is the sword of the Spirit, which we ought to have always at hand and never to seek, both in our labors and in our conflicts as Believers.
Believers would be at all times ready for His service which takes precedence over anything else.
Good work is likely to go on successfully when those that labor in it make a business and discipline to do it.
1. He looked up, engaged G-d for him, and put himself and his cause under the divine protection. We made our prayer unto our G-d. That was the way of this good man, and should be our way; all his cares, all his grief’s, all his fears, he spread before G-d, and thereby made himself easy. This was the first thing he did; before he used any means, he made his prayer to G-d, for with him we must always begin.
2. He looked about him. Having prayed, he set a watch against them. The instructions Y’Shua has given us in our spiritual warfare agree with this example, Matthew 26:41. Watch and pray. If we think to secure ourselves by prayer only, without watchfulness, we are slothful and tempt G-d; if by watchfulness, without prayer, we are proud and slight G-d; and, either way, we forfeit his protection.
He endeavors to silence their fears. "Come," says he, "be not afraid of them, but behave yourselves valiantly, considering,
1. Whom you fight under. You cannot have a better captain: Remember the L-rd, who is great and terrible; you think your enemies great and terrible, but what are they in comparison with G-d, especially in opposition to him? He is great above them to control them, and will be terrible to them when he comes to reckon with them." Those that with an eye of faith see the church's G-d to be great and terrible will see the Believer's enemies to be mean and despicable. The reigning fear of G-d is the best antidote against the ensnaring fear of man. He that is afraid of a man that shall die forgets the L-rd his Maker, Isaiah 51:12, 13.
2. "Whom you fight for. You cannot have a better cause; you fight for your brethren (Psalms 122:8), your sons, and your daughters. All that is dear to you in their world lies at stake; therefore behave yourselves valiantly."
G-d with us is so substitute for being watchful and strong in the face of danger. In this time of crisis, Nehemiah reminds the Jews that their G-d is great and terrible – one who will fight for us. They are words that inspire courage to fight for your brethren, your sons, your daughters, your wives, and your homes.
You think your enemies are great and terrible. But what are they in comparison of G-d? Especially in opposition to Him?
Believers must do their work, with so much the more cheerfulness because they can see plainly that G-d owned it and owned them in the doing of it.
G-d's care of our safety should engage and encourage us to go on with vigor in our duty. As soon as ever a danger is over let us return to our work, and trust G-d another time.
The workmen may labored with a trowel in one hand and a sword in the other; and as, in so large a circuit, they were far removed from each other. The word of G-d is the sword of the Spirit, which we ought to have always at hand and never to seek, both in our labors and in our conflicts as Believers.
Believers would be at all times ready for His service which takes precedence over anything else.
Good work is likely to go on successfully when those that labor in it make a business and discipline to do it.
Gates
In the Old Testament alone the words “gate” or “gates” appear about 400 times.
Beautiful gate: the name of one of the gates of the Temple (Act 3:2). It is supposed to have been the door that led from the court of the Gentiles to the court of the women. It was of massive structure, and covered with plates of Corinthian brass. Gate Beautiful was of elegant workmanship, forty cubits wide, it was the grand entrance to the Court of the Women, which was the general place of public worship at the time of the sacrifices. It received its name, not because it was exclusively appropriated to the women, but because the women were not allowed to go beyond it. There were smaller courts in the four corners of this; and on the north, east, and west sides were galleries supported by columns. In front of these columns were distributed the eleven treasure chests of the Temple, in addition to the two at the gate Beautiful, for the half-shekel tax.
Dung-gate: (Neh 2:13), a gate of ancient Jerusalem, on the southwest quarter. "The gate outside of which lay the piles of sweepings and off scouring of the streets," in the valley of Tophet. The Dung gate was a large drain running round the S.W. angle of the Hsaram, to its exit at the extreme S. point of “the city of David” (Zion). This drain indicates the position of the “main-drainage system” of the Temple area, and the adjacent royal buildings, from the time of Solomon and onwards. It was for the disposal of the blood of the sacrificial animal and the water of the ceremonial cleansing, in addition to the sewage from the Levitical quarters, taking all this sewage matter to the lower levels and outside the city.
East gate: (Jer 19:2), properly the Potter's gate, the gate which led to the potter's field, in the valley of Hinnom. East of the Temple and connected with it.
Ephraim, Gate of: one of the gates of Jerusalem (2Ki 14:13; 2Ch 25:23), on the side of the city looking toward Ephraim, the north side.
Fish gate 2Ch 33:14; Neh 3:3; Zep. 1:10
Gate: (1.) Of cities, as of Jerusalem (Jer 37:13; Neh 1:3; 2:3; 3:3), of Sodom (Gen 19:1), of Gaza (Judg 16:3).
(2.) Of royal palaces ( Neh 2:8).
(3.) Of the temple of Solomon (1Ki 6:34,35; 2Ki 18:16); of the Holy Place ( 1Ki 6:31,32; Ez 41:23,24); of the outer courts of the Temple, the beautiful gate ( Act 3:2).
(4.) Tombs ( Mat 27:60).
(5.) Prisons ( Act 12:10; 16:27).
(6.) Caverns (1Ki 19:13).
(7.) Camps (Ex 32:26,27; Heb 13:12).
The materials of which gates were made were,
(1.) Iron and brass (Ps 107:16; Isa 45:2; Act 12:10).
(2.) Stones and pearls (Isa 54:12; Rev 21:21).
(3.) Wood ( Judg 16:3) probably.
At the gates of cities courts of justice were frequently held, and hence "judges of the gate" are spoken of (Deut. 16:18; 17:8; 21:19; 25:6,7, etc.). At the gates prophets also frequently delivered their messages (Pro 1:21; 8:3; Isa 29:21; Jer 17:19,20; 26:10). Criminals were punished without the gates (1Ki 21:13; Act 7:59). By the "gates of righteousness" we are probably to understand those of the temple (Ps.118:19). "The gates of hell" (R.V., "gates of Hades") Mat 16:18, are generally interpreted as meaning the power of Satan, but probably they may mean the power of death, denoting that the Church of Messiah shall never die.
Horse-gate: a gate in the wall of Jerusalem, at the west end of the bridge, leading from Zion to the Temple (Neh 3:28; Jer 31:40).
Old gate: one of the gates in the north wall of Jerusalem so called because built by the Jebusites (Neh. 3:6; 12:39).
Shallecheth, "the gate of casting out," hence supposed to be the refuse gate; one of the gates of the house of the L-rd, "by the causeway of the going up" i.e., the causeway rising up from the Tyropoeon valley = valley of the cheese makers ( 1Ch 26:16).
Sheep gate, an ancient gate of Jerusalem - Neh 3:1, 32; 12:39; Jn. 5:2.
Sheep Gate, Sheep Market: an adjective, used in the grammatically feminine form, in Jn 5:2, "a gate," understood, RV, "sheep gate" (not with agora, "a market," AV, "sheep market"). In the Sept., Neh 3:1,32; 12:39. This "sheep gate" was near the Temple; the sacrifices for the Temple probably entered by it.
Sheep-gate: one of the gates of Jerusalem mentioned by Nehemiah (Neh 3:1,32; 12:39). It was in the eastern wall of the city.
Strait gate: The narrow path toward righteousness, Mat 7:13,14; Lk 13:24
The gate sections of the city walls were essentially watchtowers, as well as entryways, and they were considerably greater in height than the sections of wall between them. The gates were actually towers embracing two walls and two sets of doorways - an outer wall with its huge doors as well as an inner one with its own set of doors. The gateway was actually a room within the wall, within the inner and outer gates in the form of heavy swinging doors. The gates of these cities were usually ornate and beautiful and were quite often associated with the “glory” of the city.
The actual gateway opening was in the form of a gracefully contoured arch. Beside and above the arch were panels of beautiful mosaic work done in a variety of attractive colors. The swinging doors were usually made of thick, heavy wood such as cedar, cypress or even acacia. As a rule, these were beautifully carved and brilliantly painted in a variety of colors. Sometimes they were overlaid with decorative bronze plating for greater strength and protection against fire. Attacking armies might shoot burning darts at the city gates, and if the outside gates were constructed only of wood, they would catch fire.
The huge doors, always hung in pairs arranged to swing inward, turned on great stone fittings. These are the “hinges” referred to in Proverbs 26:14. These gigantic doors were so constructed that strong wooden or metal bars could be fitted into clamps on the inside to firmly unite the two and securely “lock” them shut for protection each night or whenever there was a threat of enemy attack. To “possess the gate” (Gen. 24:60) meant to possess the city.
Immediately inside the city gate there were often beautiful cloisters. These extended along the inside wall in both directions from the exit, and here various civic activities were carried on. The area in front of the gate, inside the wall, provided a large place for public assembly and/or the marketing of food and other merchandise.
Gates of biblical cities were related to all sorts of public affairs and legal and civil transactions; it was a natural meeting place. The city gate was also the obvious place to hold large assemblies. It was symbolic of the nation’s strength and military prowess.
In this wide-open area, markets were held, tribunals were conducted, prophets and teachers proclaimed their messages, and the riffraff of the town gathered. Scribes were also available in their alcove offices along the wall to read and write important or legal documents for those who were unable to do this for themselves.
Since so many important assemblages and activities were conducted in the gates of a city, a seat among the elders in the gates was a high honor. Oppression in the gates was a synonym for corruption and the miscarriage of justice. And kings held public audiences in the open area immediately inside the gates.
Yeshua likened Himself to the gate of the kingdom of G-d, saying, “I am the door; by me if any man enter in, he shall be saved, and shall go in and out, and find pasture” (Jn. 10:9)
The gate or door is the only means of entrance: only through Yeshua can men come into the presence of the Father or enter into His kingdom.
Beautiful gate: the name of one of the gates of the Temple (Act 3:2). It is supposed to have been the door that led from the court of the Gentiles to the court of the women. It was of massive structure, and covered with plates of Corinthian brass. Gate Beautiful was of elegant workmanship, forty cubits wide, it was the grand entrance to the Court of the Women, which was the general place of public worship at the time of the sacrifices. It received its name, not because it was exclusively appropriated to the women, but because the women were not allowed to go beyond it. There were smaller courts in the four corners of this; and on the north, east, and west sides were galleries supported by columns. In front of these columns were distributed the eleven treasure chests of the Temple, in addition to the two at the gate Beautiful, for the half-shekel tax.
Dung-gate: (Neh 2:13), a gate of ancient Jerusalem, on the southwest quarter. "The gate outside of which lay the piles of sweepings and off scouring of the streets," in the valley of Tophet. The Dung gate was a large drain running round the S.W. angle of the Hsaram, to its exit at the extreme S. point of “the city of David” (Zion). This drain indicates the position of the “main-drainage system” of the Temple area, and the adjacent royal buildings, from the time of Solomon and onwards. It was for the disposal of the blood of the sacrificial animal and the water of the ceremonial cleansing, in addition to the sewage from the Levitical quarters, taking all this sewage matter to the lower levels and outside the city.
East gate: (Jer 19:2), properly the Potter's gate, the gate which led to the potter's field, in the valley of Hinnom. East of the Temple and connected with it.
Ephraim, Gate of: one of the gates of Jerusalem (2Ki 14:13; 2Ch 25:23), on the side of the city looking toward Ephraim, the north side.
Fish gate 2Ch 33:14; Neh 3:3; Zep. 1:10
Gate: (1.) Of cities, as of Jerusalem (Jer 37:13; Neh 1:3; 2:3; 3:3), of Sodom (Gen 19:1), of Gaza (Judg 16:3).
(2.) Of royal palaces ( Neh 2:8).
(3.) Of the temple of Solomon (1Ki 6:34,35; 2Ki 18:16); of the Holy Place ( 1Ki 6:31,32; Ez 41:23,24); of the outer courts of the Temple, the beautiful gate ( Act 3:2).
(4.) Tombs ( Mat 27:60).
(5.) Prisons ( Act 12:10; 16:27).
(6.) Caverns (1Ki 19:13).
(7.) Camps (Ex 32:26,27; Heb 13:12).
The materials of which gates were made were,
(1.) Iron and brass (Ps 107:16; Isa 45:2; Act 12:10).
(2.) Stones and pearls (Isa 54:12; Rev 21:21).
(3.) Wood ( Judg 16:3) probably.
At the gates of cities courts of justice were frequently held, and hence "judges of the gate" are spoken of (Deut. 16:18; 17:8; 21:19; 25:6,7, etc.). At the gates prophets also frequently delivered their messages (Pro 1:21; 8:3; Isa 29:21; Jer 17:19,20; 26:10). Criminals were punished without the gates (1Ki 21:13; Act 7:59). By the "gates of righteousness" we are probably to understand those of the temple (Ps.118:19). "The gates of hell" (R.V., "gates of Hades") Mat 16:18, are generally interpreted as meaning the power of Satan, but probably they may mean the power of death, denoting that the Church of Messiah shall never die.
Horse-gate: a gate in the wall of Jerusalem, at the west end of the bridge, leading from Zion to the Temple (Neh 3:28; Jer 31:40).
Old gate: one of the gates in the north wall of Jerusalem so called because built by the Jebusites (Neh. 3:6; 12:39).
Shallecheth, "the gate of casting out," hence supposed to be the refuse gate; one of the gates of the house of the L-rd, "by the causeway of the going up" i.e., the causeway rising up from the Tyropoeon valley = valley of the cheese makers ( 1Ch 26:16).
Sheep gate, an ancient gate of Jerusalem - Neh 3:1, 32; 12:39; Jn. 5:2.
Sheep Gate, Sheep Market: an adjective, used in the grammatically feminine form, in Jn 5:2, "a gate," understood, RV, "sheep gate" (not with agora, "a market," AV, "sheep market"). In the Sept., Neh 3:1,32; 12:39. This "sheep gate" was near the Temple; the sacrifices for the Temple probably entered by it.
Sheep-gate: one of the gates of Jerusalem mentioned by Nehemiah (Neh 3:1,32; 12:39). It was in the eastern wall of the city.
Strait gate: The narrow path toward righteousness, Mat 7:13,14; Lk 13:24
The gate sections of the city walls were essentially watchtowers, as well as entryways, and they were considerably greater in height than the sections of wall between them. The gates were actually towers embracing two walls and two sets of doorways - an outer wall with its huge doors as well as an inner one with its own set of doors. The gateway was actually a room within the wall, within the inner and outer gates in the form of heavy swinging doors. The gates of these cities were usually ornate and beautiful and were quite often associated with the “glory” of the city.
The actual gateway opening was in the form of a gracefully contoured arch. Beside and above the arch were panels of beautiful mosaic work done in a variety of attractive colors. The swinging doors were usually made of thick, heavy wood such as cedar, cypress or even acacia. As a rule, these were beautifully carved and brilliantly painted in a variety of colors. Sometimes they were overlaid with decorative bronze plating for greater strength and protection against fire. Attacking armies might shoot burning darts at the city gates, and if the outside gates were constructed only of wood, they would catch fire.
The huge doors, always hung in pairs arranged to swing inward, turned on great stone fittings. These are the “hinges” referred to in Proverbs 26:14. These gigantic doors were so constructed that strong wooden or metal bars could be fitted into clamps on the inside to firmly unite the two and securely “lock” them shut for protection each night or whenever there was a threat of enemy attack. To “possess the gate” (Gen. 24:60) meant to possess the city.
Immediately inside the city gate there were often beautiful cloisters. These extended along the inside wall in both directions from the exit, and here various civic activities were carried on. The area in front of the gate, inside the wall, provided a large place for public assembly and/or the marketing of food and other merchandise.
Gates of biblical cities were related to all sorts of public affairs and legal and civil transactions; it was a natural meeting place. The city gate was also the obvious place to hold large assemblies. It was symbolic of the nation’s strength and military prowess.
In this wide-open area, markets were held, tribunals were conducted, prophets and teachers proclaimed their messages, and the riffraff of the town gathered. Scribes were also available in their alcove offices along the wall to read and write important or legal documents for those who were unable to do this for themselves.
Since so many important assemblages and activities were conducted in the gates of a city, a seat among the elders in the gates was a high honor. Oppression in the gates was a synonym for corruption and the miscarriage of justice. And kings held public audiences in the open area immediately inside the gates.
Yeshua likened Himself to the gate of the kingdom of G-d, saying, “I am the door; by me if any man enter in, he shall be saved, and shall go in and out, and find pasture” (Jn. 10:9)
The gate or door is the only means of entrance: only through Yeshua can men come into the presence of the Father or enter into His kingdom.
Watch Your Countenance
[Neh. 2:2] Wherefore the king said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart. Then I was very sore afraid,
Nehemiah always pleasant and cheerful, so that the sadness of his countenance was the more taken notice of, though he was a stranger, a captive, he was easy and pleasant.
Good people should do what they can by their cheerfulness to convince the world of the pleasantness of religious ways and to roll away the reproach cast upon them as melancholy; but there is a time for all things (Ecc. 3:4).
It was deemed highly unbecoming to appear in the royal presence with any weeds or signs of sorrow (Ezra 4:2). Hence it was no wonder that the king was struck with the dejected air of his cupbearer, while that attendant, on his part, felt his confrontation increased by his deep anxiety about the issue of the conversation so abruptly begun.
1. We ought, from a principle of Believers sympathy, to concern ourselves in the sorrows and sadness of others, even of our inferiors, and not say, What is it to us? Let not masters despise their servants' grieves, but desire to make them easy. The great G-d is not pleased with the dejections and disquietedness of His people, but would have them both serve Him with gladness and eat their bread with joy.
2. It is not strange if those that are sick have sad countenances, because of what is felt and what is feared; sickness will make those grave that were most airy and gay: yet a good man, even in sickness, may be of good cheer if he knows that his sins are forgiven.
3. Freedom from sickness is so great a mercy that while we have that we ought not to be inordinately dejected under any outward burden; yet sorrow for our own sins, the sins of others, and the calamities of G-d's People, may well sadden the countenance, without sickness.
Many are melancholy and sad but can give no reason for being so, cannot tell why nor wherefore; such should reproach themselves for, and scold themselves out of, their unjust and unreasonable grieves and fears.
Countenance is referred to 53 times in the Scriptures. The word means: your face. One should beware of their facial expressions for it will show what is really going on inside of you.
One can show sadness, happiness, disgust, honor, dislike, afraid, shock, ect.
With the deaf people who read body language find that hearing people say one thing but their face says another.
The Hebrew say if you embarrass a person or anger one or do anything that cause the blood to rush to the face you have sin for mistreating your fellow brethren and contributed to their lost of control of their countenances.
Life is in the blood and it aught to be treated with respect.
Nehemiah always pleasant and cheerful, so that the sadness of his countenance was the more taken notice of, though he was a stranger, a captive, he was easy and pleasant.
Good people should do what they can by their cheerfulness to convince the world of the pleasantness of religious ways and to roll away the reproach cast upon them as melancholy; but there is a time for all things (Ecc. 3:4).
It was deemed highly unbecoming to appear in the royal presence with any weeds or signs of sorrow (Ezra 4:2). Hence it was no wonder that the king was struck with the dejected air of his cupbearer, while that attendant, on his part, felt his confrontation increased by his deep anxiety about the issue of the conversation so abruptly begun.
1. We ought, from a principle of Believers sympathy, to concern ourselves in the sorrows and sadness of others, even of our inferiors, and not say, What is it to us? Let not masters despise their servants' grieves, but desire to make them easy. The great G-d is not pleased with the dejections and disquietedness of His people, but would have them both serve Him with gladness and eat their bread with joy.
2. It is not strange if those that are sick have sad countenances, because of what is felt and what is feared; sickness will make those grave that were most airy and gay: yet a good man, even in sickness, may be of good cheer if he knows that his sins are forgiven.
3. Freedom from sickness is so great a mercy that while we have that we ought not to be inordinately dejected under any outward burden; yet sorrow for our own sins, the sins of others, and the calamities of G-d's People, may well sadden the countenance, without sickness.
Many are melancholy and sad but can give no reason for being so, cannot tell why nor wherefore; such should reproach themselves for, and scold themselves out of, their unjust and unreasonable grieves and fears.
Countenance is referred to 53 times in the Scriptures. The word means: your face. One should beware of their facial expressions for it will show what is really going on inside of you.
One can show sadness, happiness, disgust, honor, dislike, afraid, shock, ect.
With the deaf people who read body language find that hearing people say one thing but their face says another.
The Hebrew say if you embarrass a person or anger one or do anything that cause the blood to rush to the face you have sin for mistreating your fellow brethren and contributed to their lost of control of their countenances.
Life is in the blood and it aught to be treated with respect.
King's Cup-bearer
[Neh. 1;1] The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,
Although he is a layperson, he stands with the great prophets in interceding for his people and in calling then to be faithful to the Sinai covenant. He is never included among the prophets in the Hebrew Bible, but his call has a ‘prophetic character’ to it.
This extremely pious and patriotic Jew is to be carefully distinguished from two other persons of the same name. One of whom is mentioned as helping to rebuild the walls of Jerusalem (3:16), and the other is noticed in the list of those who accompanied Zerubbabel in the first detachment of returning exiles (Ezra 2:2; Neh. 7:7). Though little is known of his genealogy, it is highly probable that he was a descendant of the tribe of Judah and the royal family of David. Who Hachaliah his father was is not known; the Arabic version adds, the high priest, without any foundation; though some have thought that Nehemiah was a priest, from a passage in.
In the month Chisleu answering to the close of November and the larger part of December (the ninth month). “That you also might keep it, as the Feast of the Tabernacles, and of the fire, which was given us when Neemias offered sacrifice, after that he had builded the Temple and the altar.'' (2 Maccabees 1:18)
In the twentieth year was not of Nehemiah's age, for, if he went up with Zerubbabel, he must be many years older; but in the twentieth year of the reign of Artaxerxes
Shushan the palace was the capital of ancient Susiana, east of the Tigris, a province of Persia. From the time of Cyrus it was the favorite winter residence of the Persian kings.
A city in Persia, the royal seat of the kings of it; as Ecbatana was in the summer time, this in the spring, as Cyrus made it, according to Xenophon; but others say it was their seat in winter, and this was the season now when Nehemiah was with the king there; for Chisleu was a winter month.
He would have the fairer opportunity of serving his country by his interest in the king and those about him. He is not forward to tell us what great promotion he had at court. It is not till the end of the chapter that he tells us he was the king's cup-bearer (a place of great trust, as well as of honor and profit), when he could not avoid the mentioning of it because of the following story; but at first he only said, I was in Shushan the palace.
We may hence learn to be humble and modest, and slow to speak of our own advancements. But in the providences of G-d concerning him we may observe, to our comfort;
1. That when G-d has work to do and He will never want instruments to do it.
2. That those whom G-d designs to employ in His service He will find out proper ways both to fit for it and to call to it.
3. That G-d has His remnant in all places; we read of Obadiah in the house of Ahab, saints in Caesar's household, and a devout Nehemiah in Shushan the palace.
4. That G-d can make the courts of princes sometimes nurseries and sometimes sanctuaries to the friends and patrons of the Believers's cause.
In company with Nehemiah are those leaders in the community who are sincere in their desire to turn fully to Yahweh; they are the ones who now delight to fear (to love or to be loyal to) the name of Yahweh. Observe that he terms fear and love often have approximately the same meaning in the OT Deut. 10:12.
Grant him mercy which is divine favor. The right words, the right approach must be used; untactful speech or any alienating behavior could result in the king opposing Nehemiah’s plans and prays that G-d will give him success, that is, help him to make effective use of his resources. That he will be as skillful as possible in making his presentation before the king.
G-d is with the wise person, with those who give serious thought to action, who understand that words and actions have implications. Wisdom literature often contrasts the wise and the foolish. These terms have little to do with formal education; they relate to use one’s head, understanding how life runs. The wise person is one who gives careful thought to his speech. Proverbs 22:11, 10:14, and 14:16, 18:2 observes that the one who is pure in heart and whose speech is gracious will have the king as his friend. In contrast the fool gives no thought to his speech and actions; he babbles, and throws off restraint, takes no pleasure in understanding, and finally brings ruin upon himself. The Bible emphasizes that lasting success can never be had without the help of G-d, but it is equally insistent that people are not passive receptacles who are pushed around by G-d. G-d’s servants are expected to use all the resources they have to accomplish their service for Him. So Nehemiah has given careful thought to his plans.
This plea underscores the divine-human partnership. Nehemiah prays for success as he goes to speak to this man, saying that even though the king is the very powerful ruler of Persia, he is only a mortal man, G-d is stronger and wiser; He will prevail. Often we let the Goliaths of this world get by with their pretensions of being more than what they are: human beings. Belief in the G-d of Abraham and Moses does, at least, three things for us:
1. It prevents one from being drawn into acceptance of the divine pretensions of the powerful Joseph, and Nehemiah respect the foreign rulers yet keep their identity as people of G-d.
2. It keeps alive hope for the surprises of history because G-d’s plans often overrule those made by people – even kings.
3. It renews the inner vitality so that he weak becomes strong.
In the court of the Persian king, Nehemiah observed the royal courtesies if it pleases the king, and if your servant has found favor in your sight (2:5), but in reality, Nehemiah knows that this king stands under the kingship of G-d and is but flesh and blood – a creature created by G-d.
This officer, in the ancient Oriental courts, was always a person of rank and importance; and, from the confidential nature of his duties and his frequent access to the royal presence, he possessed great influence. His title of cupbearer to the king, such a person was trusted and respected official – one who had close contact with the king and his family. Nehemiah could have continued living among the elite, but he left the good life to share the sufferings of the Jewish community. He who had it made in life did not forget his own people.
We have here Nehemiah's prayer, a prayer that has reference to all the prayers which he had for some time before been putting up to G-d day and night, while he continued his sorrows for the desolations of Jerusalem, and withal to the petition he was now intending to present to the king his master for his favor to Jerusalem. We may observe in this prayer;
I. His humble and reverent address to G-d, in which he prostrates himself before Him, and gives unto Him the glory due unto His name, 1:5. It is much the same with that of Daniel, 9:4. It teaches us to draw near to G-d.
2. With a holy awe of His majesty and glory, remembering that he is the G-d of heaven, infinitely above us, and sovereign L-rd over us. And that He is the great and terrible G-d, infinitely excelling all the principalities and powers both of the upper and of the lower world, angels and kings. He is a G-d to be worshipped with fear by all His people, and whose powerful wrath all His enemies have reason to be afraid of. Even the terrors of the L-rd are improvable for the comfort and encouragement of those that trust in Him.
3. With a holy confidence in His grace and truth, for He keepeth covenant and mercy for those that love Him, not only the mercy that is promised, but even more than He promised: nothing shall be thought too much to be done for those that love Him and keep His commandments.
The cup-bear performed their duty of presenting the wine to their royal master. Having washed the cup in the king's presence and poured into their left hand a little of the wine, which they drank in his presence, if there was any poison in it, the king might not be harmed.
Although he is a layperson, he stands with the great prophets in interceding for his people and in calling then to be faithful to the Sinai covenant. He is never included among the prophets in the Hebrew Bible, but his call has a ‘prophetic character’ to it.
This extremely pious and patriotic Jew is to be carefully distinguished from two other persons of the same name. One of whom is mentioned as helping to rebuild the walls of Jerusalem (3:16), and the other is noticed in the list of those who accompanied Zerubbabel in the first detachment of returning exiles (Ezra 2:2; Neh. 7:7). Though little is known of his genealogy, it is highly probable that he was a descendant of the tribe of Judah and the royal family of David. Who Hachaliah his father was is not known; the Arabic version adds, the high priest, without any foundation; though some have thought that Nehemiah was a priest, from a passage in.
In the month Chisleu answering to the close of November and the larger part of December (the ninth month). “That you also might keep it, as the Feast of the Tabernacles, and of the fire, which was given us when Neemias offered sacrifice, after that he had builded the Temple and the altar.'' (2 Maccabees 1:18)
In the twentieth year was not of Nehemiah's age, for, if he went up with Zerubbabel, he must be many years older; but in the twentieth year of the reign of Artaxerxes
Shushan the palace was the capital of ancient Susiana, east of the Tigris, a province of Persia. From the time of Cyrus it was the favorite winter residence of the Persian kings.
A city in Persia, the royal seat of the kings of it; as Ecbatana was in the summer time, this in the spring, as Cyrus made it, according to Xenophon; but others say it was their seat in winter, and this was the season now when Nehemiah was with the king there; for Chisleu was a winter month.
He would have the fairer opportunity of serving his country by his interest in the king and those about him. He is not forward to tell us what great promotion he had at court. It is not till the end of the chapter that he tells us he was the king's cup-bearer (a place of great trust, as well as of honor and profit), when he could not avoid the mentioning of it because of the following story; but at first he only said, I was in Shushan the palace.
We may hence learn to be humble and modest, and slow to speak of our own advancements. But in the providences of G-d concerning him we may observe, to our comfort;
1. That when G-d has work to do and He will never want instruments to do it.
2. That those whom G-d designs to employ in His service He will find out proper ways both to fit for it and to call to it.
3. That G-d has His remnant in all places; we read of Obadiah in the house of Ahab, saints in Caesar's household, and a devout Nehemiah in Shushan the palace.
4. That G-d can make the courts of princes sometimes nurseries and sometimes sanctuaries to the friends and patrons of the Believers's cause.
In company with Nehemiah are those leaders in the community who are sincere in their desire to turn fully to Yahweh; they are the ones who now delight to fear (to love or to be loyal to) the name of Yahweh. Observe that he terms fear and love often have approximately the same meaning in the OT Deut. 10:12.
Grant him mercy which is divine favor. The right words, the right approach must be used; untactful speech or any alienating behavior could result in the king opposing Nehemiah’s plans and prays that G-d will give him success, that is, help him to make effective use of his resources. That he will be as skillful as possible in making his presentation before the king.
G-d is with the wise person, with those who give serious thought to action, who understand that words and actions have implications. Wisdom literature often contrasts the wise and the foolish. These terms have little to do with formal education; they relate to use one’s head, understanding how life runs. The wise person is one who gives careful thought to his speech. Proverbs 22:11, 10:14, and 14:16, 18:2 observes that the one who is pure in heart and whose speech is gracious will have the king as his friend. In contrast the fool gives no thought to his speech and actions; he babbles, and throws off restraint, takes no pleasure in understanding, and finally brings ruin upon himself. The Bible emphasizes that lasting success can never be had without the help of G-d, but it is equally insistent that people are not passive receptacles who are pushed around by G-d. G-d’s servants are expected to use all the resources they have to accomplish their service for Him. So Nehemiah has given careful thought to his plans.
This plea underscores the divine-human partnership. Nehemiah prays for success as he goes to speak to this man, saying that even though the king is the very powerful ruler of Persia, he is only a mortal man, G-d is stronger and wiser; He will prevail. Often we let the Goliaths of this world get by with their pretensions of being more than what they are: human beings. Belief in the G-d of Abraham and Moses does, at least, three things for us:
1. It prevents one from being drawn into acceptance of the divine pretensions of the powerful Joseph, and Nehemiah respect the foreign rulers yet keep their identity as people of G-d.
2. It keeps alive hope for the surprises of history because G-d’s plans often overrule those made by people – even kings.
3. It renews the inner vitality so that he weak becomes strong.
In the court of the Persian king, Nehemiah observed the royal courtesies if it pleases the king, and if your servant has found favor in your sight (2:5), but in reality, Nehemiah knows that this king stands under the kingship of G-d and is but flesh and blood – a creature created by G-d.
This officer, in the ancient Oriental courts, was always a person of rank and importance; and, from the confidential nature of his duties and his frequent access to the royal presence, he possessed great influence. His title of cupbearer to the king, such a person was trusted and respected official – one who had close contact with the king and his family. Nehemiah could have continued living among the elite, but he left the good life to share the sufferings of the Jewish community. He who had it made in life did not forget his own people.
We have here Nehemiah's prayer, a prayer that has reference to all the prayers which he had for some time before been putting up to G-d day and night, while he continued his sorrows for the desolations of Jerusalem, and withal to the petition he was now intending to present to the king his master for his favor to Jerusalem. We may observe in this prayer;
I. His humble and reverent address to G-d, in which he prostrates himself before Him, and gives unto Him the glory due unto His name, 1:5. It is much the same with that of Daniel, 9:4. It teaches us to draw near to G-d.
2. With a holy awe of His majesty and glory, remembering that he is the G-d of heaven, infinitely above us, and sovereign L-rd over us. And that He is the great and terrible G-d, infinitely excelling all the principalities and powers both of the upper and of the lower world, angels and kings. He is a G-d to be worshipped with fear by all His people, and whose powerful wrath all His enemies have reason to be afraid of. Even the terrors of the L-rd are improvable for the comfort and encouragement of those that trust in Him.
3. With a holy confidence in His grace and truth, for He keepeth covenant and mercy for those that love Him, not only the mercy that is promised, but even more than He promised: nothing shall be thought too much to be done for those that love Him and keep His commandments.
The cup-bear performed their duty of presenting the wine to their royal master. Having washed the cup in the king's presence and poured into their left hand a little of the wine, which they drank in his presence, if there was any poison in it, the king might not be harmed.
Nehemiah Interduction
The word Nehemiah means Jehovah has comforted. The book was written by Nehemiah and Ezra. The events happened 12 years after Ezra and covers 12 years. There are 9 major prayers in the book.
The key words are:
1. 41 times gate 4. 34 times builders
2. 36 times wall 5. 23 times work
3. 35 times repair 6. 8 times prayer
The for-fold message of Nehemiah is:
1. G-dly leadership and a mind to work gets accomplish.
2. Principles of rebuilding.
3. G-d finishes what he started.
4. His example of giving up luxury.
There were 12 gates in Jerusalem that were repaired or rebuilt. Note 10 major gates:
1. Sheep 6. Fountain
2. Fish 7. East
3. Old (main) 8. Horse
4. Valley 9. Miphrad (appointed place)
5. Dung 10. Water
Eight things about ancient city gates: (Gen. 23:10)
1. Legal transactions done at the gates.
2. Elder meet there (Deut. 21:19)
3. King met with their subjects (2 Sam. 19)
4. Priest and prophets gave words (2 Kg. 7 and Neh. 8).
5. Criminals punish outside (1 Kg. 22).
6. Strengthen by towers. (2 Chron. 26).
7. Gate meant cities by them.
8. Gate meant power be hind it.
Eight things about the character of Nehemiah:
1. Prov. 27:23 knew the condition of his people.
2. 8:10 keep the joy of the L-rd.
3. Was a cupbearer (rich and with honor).
4. Sign the people to work were they live.
5. Got organization.
6. Knew the secret not to stop working.
7. Not fooled by religious games and words.
8. Sid he was doing it for the L-rd.
Jewish history begins with Abraham at about 2,000 B.E., but it wasn’t until 1,000 years later under three kings, Saul, David, Solomon that Israel became recognized as a world leader and power. In fact it was under King David 40 ear reign that Israel was recognized as a world military power. G-d became angry with the rule of King Solomon that after his death Israel was divided into two kingdoms. The Ten tribes settled in Samaria (Israel) and two in Jerusalem (Judah). It was a terrible division very similar to when the United States went through its Civil War.
Four things about the Great revival in his day:
1. Obey the Law and revival begins.
2. Cooperation among the people.
3. Equal amount of time, do the Word and read the Word.
4. Leading men sign a covenant to work and sealed it.
5. Jobs for everyone work hard - better treatment.
Five things about Mt. Gerizim:
1. Head quarters of the Samaritans.
2. Highest of the entire hill (strongest).
3. Rival Temple between Samaritans and Judah
4. Samaritans claim this was were Abraham sacrifice Isaac (wrong)
5. Samaritans still worship there today.
Six things about the Samaritans: Half -Jews.
1. Part of the 10 Northern tribes (Israel).
2. 721 B.E. 27,000 people (Pagans) to intermarry.
3. Built their own Temple because Judah wouldn’t let in theirs.
4. Woman at the well was from Samaria
5. Good Samaritan by the road side was Samaria.
6. Does anything good come out of Samaria.
7. Was called a dog.
Cudbear - tasted the wine by pouring in the palm of his hand to make sure it was not poison. Held cup in left hand and a fly swatter in the right hand to fan the king. “If you drank anything poison and eat it will not kill you” was for believing cudbears.
People backslid because:
1. Their leader left for seven days.
2. The people made a place for his enemy.
3. They intermarried.
4. They stop tithing.
5. They did not keep the Sabbath.
Samaritans do not intermarry now today but marry only in their own group - cousins’ ext. (Almost died out). They keep the feasts and only recognize the Torah.
An early Jewish tradition considered the books of Ezra and Nehemiah to be 'one book', which was entitled “Ezra.”
This circumstance raised the question: Why was not a biblical book named for Nehemiah? The answer was twofold:
1. He was too proud (13:31)
2. He was too critical of other leaders who served before him (5:15).
Nevertheless, some in the rabbinic tradition appreciated him for he was considered to be a prophet and he was associated with David and Hezekiah.
Nehemiah’s name is also absent from the NT although Acts 4:24 probably alludes to 9:6
G-d’s promises for the future seldom come to pass unless some person catches the vision and works with Him to bring the future to reality. Nehemiah was such a person; he caught the vision of a restored, secure Jewish community.
The key words are:
1. 41 times gate 4. 34 times builders
2. 36 times wall 5. 23 times work
3. 35 times repair 6. 8 times prayer
The for-fold message of Nehemiah is:
1. G-dly leadership and a mind to work gets accomplish.
2. Principles of rebuilding.
3. G-d finishes what he started.
4. His example of giving up luxury.
There were 12 gates in Jerusalem that were repaired or rebuilt. Note 10 major gates:
1. Sheep 6. Fountain
2. Fish 7. East
3. Old (main) 8. Horse
4. Valley 9. Miphrad (appointed place)
5. Dung 10. Water
Eight things about ancient city gates: (Gen. 23:10)
1. Legal transactions done at the gates.
2. Elder meet there (Deut. 21:19)
3. King met with their subjects (2 Sam. 19)
4. Priest and prophets gave words (2 Kg. 7 and Neh. 8).
5. Criminals punish outside (1 Kg. 22).
6. Strengthen by towers. (2 Chron. 26).
7. Gate meant cities by them.
8. Gate meant power be hind it.
Eight things about the character of Nehemiah:
1. Prov. 27:23 knew the condition of his people.
2. 8:10 keep the joy of the L-rd.
3. Was a cupbearer (rich and with honor).
4. Sign the people to work were they live.
5. Got organization.
6. Knew the secret not to stop working.
7. Not fooled by religious games and words.
8. Sid he was doing it for the L-rd.
Jewish history begins with Abraham at about 2,000 B.E., but it wasn’t until 1,000 years later under three kings, Saul, David, Solomon that Israel became recognized as a world leader and power. In fact it was under King David 40 ear reign that Israel was recognized as a world military power. G-d became angry with the rule of King Solomon that after his death Israel was divided into two kingdoms. The Ten tribes settled in Samaria (Israel) and two in Jerusalem (Judah). It was a terrible division very similar to when the United States went through its Civil War.
Four things about the Great revival in his day:
1. Obey the Law and revival begins.
2. Cooperation among the people.
3. Equal amount of time, do the Word and read the Word.
4. Leading men sign a covenant to work and sealed it.
5. Jobs for everyone work hard - better treatment.
Five things about Mt. Gerizim:
1. Head quarters of the Samaritans.
2. Highest of the entire hill (strongest).
3. Rival Temple between Samaritans and Judah
4. Samaritans claim this was were Abraham sacrifice Isaac (wrong)
5. Samaritans still worship there today.
Six things about the Samaritans: Half -Jews.
1. Part of the 10 Northern tribes (Israel).
2. 721 B.E. 27,000 people (Pagans) to intermarry.
3. Built their own Temple because Judah wouldn’t let in theirs.
4. Woman at the well was from Samaria
5. Good Samaritan by the road side was Samaria.
6. Does anything good come out of Samaria.
7. Was called a dog.
Cudbear - tasted the wine by pouring in the palm of his hand to make sure it was not poison. Held cup in left hand and a fly swatter in the right hand to fan the king. “If you drank anything poison and eat it will not kill you” was for believing cudbears.
People backslid because:
1. Their leader left for seven days.
2. The people made a place for his enemy.
3. They intermarried.
4. They stop tithing.
5. They did not keep the Sabbath.
Samaritans do not intermarry now today but marry only in their own group - cousins’ ext. (Almost died out). They keep the feasts and only recognize the Torah.
An early Jewish tradition considered the books of Ezra and Nehemiah to be 'one book', which was entitled “Ezra.”
This circumstance raised the question: Why was not a biblical book named for Nehemiah? The answer was twofold:
1. He was too proud (13:31)
2. He was too critical of other leaders who served before him (5:15).
Nevertheless, some in the rabbinic tradition appreciated him for he was considered to be a prophet and he was associated with David and Hezekiah.
Nehemiah’s name is also absent from the NT although Acts 4:24 probably alludes to 9:6
G-d’s promises for the future seldom come to pass unless some person catches the vision and works with Him to bring the future to reality. Nehemiah was such a person; he caught the vision of a restored, secure Jewish community.
Forgiveness
A blank cashier’s check is the price already paid by the Father Himself for our repented sins (Heb. 2:14-18). In essence a blank check by which we can redeem ourselves from destruction promised for the commission of sin. Y’Shua has filled each of our accounts upon which we may draw to ‘pay’ for each transgression we commit. And Y’Shua has made just one rule to which each Believer must adhere in order to use their ‘account’ of mercy and grace. We each must voluntarily acknowledge and convict ourselves of each transgression, turn aside from the part of the path that led us to that transgression, and petition Him for forgiveness AFTER we have taken a different way. No prudent earthly investor would be foolish enough to expect a healthy return from a stingy investment.
Forgiveness is only possible after a soul makes the commitment to change the circumstances which foster that specific sin. It would be foolish to assume forgiveness to be ours if we were not assuming at the same time that we would be making good the accompanying commitment to avoid that specific sin, and the circumstances that lead to it. Forgiveness is not possible unless we do the procedure His way.
But AFTER that beginning commitment, the Father frown intensely upon one who uses the method of tendering a request for forgiveness without a specific examination of individual weakness that caused the transgression. We are to recognize, admit them, and turn away and TAKE ANOTHER PATH to wherever we were spiritually headed.
After one has come to Y’Shua, petitioning Him for Salvation, that soul makes a ‘bargain’ with the G-dhead. The ‘deal’ is, “….You save me from the fires of the lake, and I promise to be obedient….”. Our accountability will be during our personal judgment at the White Throne is whether we have kept our part of this ‘bargain’.
Changing one’s path IS repentance; and it is the ‘bargain’ we make with Y’Shua to be saved. It is the sure evidence of deception to believe that forgiveness can be given under other circumstances. But cultivating skill in a repentive nature is no guarantee a soul will not immediately transgress again. But improving that skill means two things that are very important to the Father’s plan for us.
Such improvements means we are not so likely to sin that particular sin so soon.
We have a longer period of time by which we can set the example for others and increase credibility of what we say, should they come to us for counsel and spiritual guidance.
But it should be said that neither of these things are intended by the Father’s master plan to increase our intrinsic worth to ourselves; only to others who have not traveled quite as much spiritual ‘road’ as yet.
We therefore will have no excuse if we do not understand His instruction because of incomplete study. The stone blocks of our spiritual constructs are not to be laid in place by the Father, He will supply the sticks and bricks but we are to do the labor. It is perhaps more easily said this way: He is the one supplying the stone brocks and we are charged to supply the mortar of discipline. We cannot blame anyone but our incomplete studies of our own individual weaknesses, for all of the disasters that can befall us in the spiritual world. He has, by His epic, prepared us well for battle.
The individual soul must tirelessly regain the spiritually obedient process until the habit of avoidance involves more of each soul’s personal history than the time spent by flesh’s unwillingness to correct itself. Obedience is all about correcting mistakes.
Nehemiah 4:5 “And cover not their iniquity, and let not their sin be blotted out from before thee: for they have provoked thee to anger before the builders.”
Nehemiah pleads that the malicious acts not be allowed to fade quietly into the past and be forgotten. “Let there be no easy forgive and forget response to those who have caused so much pain.”
He is asking G-d to remember the victims of these cruel acts. The pain would double if there was not hope that someday G-d would call those oppressors to account for their wickedness. The Bible depicts G-d as gracious and forgiving, but this view of the divine L-rd does not mean that He advertises ‘cheap grace’ or ‘quick and easy forgiveness’.
G-d has an ear and a heart for those who suffer - for the victims. He holds oppressors responsible and will bring them to judgment. “Forgiveness” that quickly assures the oppressor that G-d will forgive has no sense of the victim’s hurt, it is uncaring and cruel.
Believing in a G-d who cares, Nehemiah prayed for release; and calls for justice for anger grows out of long-term suffering; it rises from facing unyielding, unprincipled opponents who try to destroy you. The deeds of these people deserve the judgment that is coming to them. G-d hears the cry of His people.
Nehemiah prays for G-d’s protection, but knows enough to be prepared. G-d will go through trials with you but expects you to do your part. Nehemiah has to stay armed night and day from his oppressors, never letting his guard down, always keeping one eye open.
Have you been keep down having to always be on your guard from the adversary? Feeling like the adversary is out to destroy you, trying to constantly trip you up from being all that you were meant to be? Dodging the fiery darts? Remember he is the father of lies and there is hope for you - Ephesians 6:16. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
Be assured G-d hears your cries and will walk with you through life’s journey, and He will bring your oppressors to account for He is a just G-d as well as a loving G-d. It is all in His timing for:
Isa 54:17 No weapon that is formed against thee shall prosper; and every tongue [that] shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the
L-RD, and their righteousness is of Me, saith the L-RD.
Forgiveness is only possible after a soul makes the commitment to change the circumstances which foster that specific sin. It would be foolish to assume forgiveness to be ours if we were not assuming at the same time that we would be making good the accompanying commitment to avoid that specific sin, and the circumstances that lead to it. Forgiveness is not possible unless we do the procedure His way.
But AFTER that beginning commitment, the Father frown intensely upon one who uses the method of tendering a request for forgiveness without a specific examination of individual weakness that caused the transgression. We are to recognize, admit them, and turn away and TAKE ANOTHER PATH to wherever we were spiritually headed.
After one has come to Y’Shua, petitioning Him for Salvation, that soul makes a ‘bargain’ with the G-dhead. The ‘deal’ is, “….You save me from the fires of the lake, and I promise to be obedient….”. Our accountability will be during our personal judgment at the White Throne is whether we have kept our part of this ‘bargain’.
Changing one’s path IS repentance; and it is the ‘bargain’ we make with Y’Shua to be saved. It is the sure evidence of deception to believe that forgiveness can be given under other circumstances. But cultivating skill in a repentive nature is no guarantee a soul will not immediately transgress again. But improving that skill means two things that are very important to the Father’s plan for us.
Such improvements means we are not so likely to sin that particular sin so soon.
We have a longer period of time by which we can set the example for others and increase credibility of what we say, should they come to us for counsel and spiritual guidance.
But it should be said that neither of these things are intended by the Father’s master plan to increase our intrinsic worth to ourselves; only to others who have not traveled quite as much spiritual ‘road’ as yet.
We therefore will have no excuse if we do not understand His instruction because of incomplete study. The stone blocks of our spiritual constructs are not to be laid in place by the Father, He will supply the sticks and bricks but we are to do the labor. It is perhaps more easily said this way: He is the one supplying the stone brocks and we are charged to supply the mortar of discipline. We cannot blame anyone but our incomplete studies of our own individual weaknesses, for all of the disasters that can befall us in the spiritual world. He has, by His epic, prepared us well for battle.
The individual soul must tirelessly regain the spiritually obedient process until the habit of avoidance involves more of each soul’s personal history than the time spent by flesh’s unwillingness to correct itself. Obedience is all about correcting mistakes.
Nehemiah 4:5 “And cover not their iniquity, and let not their sin be blotted out from before thee: for they have provoked thee to anger before the builders.”
Nehemiah pleads that the malicious acts not be allowed to fade quietly into the past and be forgotten. “Let there be no easy forgive and forget response to those who have caused so much pain.”
He is asking G-d to remember the victims of these cruel acts. The pain would double if there was not hope that someday G-d would call those oppressors to account for their wickedness. The Bible depicts G-d as gracious and forgiving, but this view of the divine L-rd does not mean that He advertises ‘cheap grace’ or ‘quick and easy forgiveness’.
G-d has an ear and a heart for those who suffer - for the victims. He holds oppressors responsible and will bring them to judgment. “Forgiveness” that quickly assures the oppressor that G-d will forgive has no sense of the victim’s hurt, it is uncaring and cruel.
Believing in a G-d who cares, Nehemiah prayed for release; and calls for justice for anger grows out of long-term suffering; it rises from facing unyielding, unprincipled opponents who try to destroy you. The deeds of these people deserve the judgment that is coming to them. G-d hears the cry of His people.
Nehemiah prays for G-d’s protection, but knows enough to be prepared. G-d will go through trials with you but expects you to do your part. Nehemiah has to stay armed night and day from his oppressors, never letting his guard down, always keeping one eye open.
Have you been keep down having to always be on your guard from the adversary? Feeling like the adversary is out to destroy you, trying to constantly trip you up from being all that you were meant to be? Dodging the fiery darts? Remember he is the father of lies and there is hope for you - Ephesians 6:16. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
Be assured G-d hears your cries and will walk with you through life’s journey, and He will bring your oppressors to account for He is a just G-d as well as a loving G-d. It is all in His timing for:
Isa 54:17 No weapon that is formed against thee shall prosper; and every tongue [that] shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the
L-RD, and their righteousness is of Me, saith the L-RD.
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