Nehemiah 9

Nehemiah 9:1

Those Who Could Not Prove Their Ancestry

Seventy years of Babylon has weakened the thought of inheritance and priestly privileges in the hearts of some. If we don’t appreciate both, we lose the right to it in a practical sense. God knows who belongs to Him. He knows His own. But we must prove “our genealogy” by abstaining from wickedness and pursuing … (2 Timothy 2:19-22).

In the land of exile, not much care has been taken about claims and privileges. Some are now paying for this. Those who cannot show their genealogy cannot participate in the work and priests cannot perform their service. They are not told that they are not priests, but they must wait until it is proved, that is, until the time that God can make it clear.

For us, it means that a certain confession alone is not enough. At a time when Babylon rules and deliverance from it takes place, it is important that God’s Word shows us the way in receiving believers as priests at ‘the altar’, which is the Table of the Lord. Any danger of mixing with the (Christian) world must be recognized and must not take place.

In the first days of the church no one dared to join the church that did not belong to it (Acts 5:13). Then the Spirit can still work powerfully. It is not necessary to prove that someone belongs to the church in that good condition. However, that time is long gone.

What was neglected in Babylon is now necessary to maintain. They want to remain unmixed Israel, now that they have felt what it means to have to do with the nations. They have experienced the anger and power of those from whom they previously sought help.

“The most holy things” of which may be eaten (Ezra 2:63) are the meat offering (Leviticus 6:17), the sin offering (Leviticus 6:25-26) and the trespass offering (Leviticus 7:6). That there is no priest with Urim (Urim means “lights”) and Thummim (Thummim means “perfections”) is weakness. There is also no moderation of a power they do not possess. There is faithfulness to wait for that priest to come.

For us, that priest, the Lord Jesus, has already acted. In the future, if God’s people are utterly incapable of asserting any right to the blessing, He will be there. Now there are no priests except those who are acknowledged as such by Christ (Revelation 1:6a). Any uncertainty is solved by going to Christ.

We show our genealogy among believers through our walk, the ways we go, the spirit we reveal and by serving in love. Demetrius has such a testimony, Diotrephes does not (3 John 1:9-10; 12). When the brothers and sisters see spiritual features in us, we prove our genealogy. Young people show their genealogy when they enjoy being with the saints, show interest in the meetings and what they hear there, read what builds them up spiritually and are not ashamed to confess Christ.

Nehemiah 9:2

Total of the Returned

The 42,360 returned are but a handful, and possess no strength whatsoever. Nor have they any external signs of God’s presence. There is only faith, but that is sufficient.

What is mentioned in Ezra 2:66-67 shows that God is attentive to all that is connected with His people, albeit only in a temporal sense.

Nehemiah 9:3

Total of the Returned

The 42,360 returned are but a handful, and possess no strength whatsoever. Nor have they any external signs of God’s presence. There is only faith, but that is sufficient.

What is mentioned in Ezra 2:66-67 shows that God is attentive to all that is connected with His people, albeit only in a temporal sense.

Nehemiah 9:4

Total of the Returned

The 42,360 returned are but a handful, and possess no strength whatsoever. Nor have they any external signs of God’s presence. There is only faith, but that is sufficient.

What is mentioned in Ezra 2:66-67 shows that God is attentive to all that is connected with His people, albeit only in a temporal sense.

Nehemiah 9:5

Total of the Returned

The 42,360 returned are but a handful, and possess no strength whatsoever. Nor have they any external signs of God’s presence. There is only faith, but that is sufficient.

What is mentioned in Ezra 2:66-67 shows that God is attentive to all that is connected with His people, albeit only in a temporal sense.

Nehemiah 9:6

Voluntary gifts

Whatever the condition of the house, they arrive at “the house of the LORD,” for it still exists in the eye of God. At the sight of the ruin the heads of the family voluntarily give their gifts for the house of God, stirred up by the Spirit of God. The building of the house of God is not without sacrifice from our side. Our spiritual contribution is that God and His house have a great place in our hearts.

The contribution is made “according to their ability” (Ezra 2:69; cf. 1 Corinthians 16:2). What they give is little compared to what David and the rulers gave (1 Chronicles 29:1-9). But God sees the heart. The “priestly tunics”, as it also can be translated, speak of the invisible motives by which priestly service is performed. Our motives for priestly service are formed in part by our relationships with others. This is also something the heads of families think of.

Nehemiah 9:7

Voluntary gifts

Whatever the condition of the house, they arrive at “the house of the LORD,” for it still exists in the eye of God. At the sight of the ruin the heads of the family voluntarily give their gifts for the house of God, stirred up by the Spirit of God. The building of the house of God is not without sacrifice from our side. Our spiritual contribution is that God and His house have a great place in our hearts.

The contribution is made “according to their ability” (Ezra 2:69; cf. 1 Corinthians 16:2). What they give is little compared to what David and the rulers gave (1 Chronicles 29:1-9). But God sees the heart. The “priestly tunics”, as it also can be translated, speak of the invisible motives by which priestly service is performed. Our motives for priestly service are formed in part by our relationships with others. This is also something the heads of families think of.

Nehemiah 9:8

The Cities Inhabited

They all go to the cities where they originally came from, where their ancestors lived. There is talk here of “their cities”, that is, the cities of the two tribes, and of “all Israel in their cities”, that is, the cities of the ten tribes. They live there, despite the fact that the city will have looked dead and ruined and there will have been a lot of work to be done. To live means to have come to rest. If we, as a local church, live together in accordance with our God-given blessings, we will also live in rest, peace and harmony, despite the decay in professing Christianity.

Nehemiah 9:10

Restoration of the Altar

The returned remnant begins with the rebuilding of the altar. They do not act on a command that the LORD would have given, but in faith that feels what is most important to Him. We see such a sense of faith also in Noah, who brings a sacrifice immediately after he has come upon the cleansed earth, and in David, whose heart goes out to the ark, as soon as he has ascended the throne.

The time when the rebuilding of the altar begins is the beginning of the seventh month (Ezra 3:1). That is the month of the Feast of the trumpet (Leviticus 23:24; Numbers 10:10; Numbers 29:1; Psalms 81:4). In the cycle of the feasts of the LORD in Leviticus 23, this feast is a picture of the restoration of Israel in the last days. In that month “the people gathered together as one man in Jerusalem”. When the altar or ‘The table of the Lord’ (Malachi 1:7) becomes central again to God’s people, unity is experienced (1 Corinthians 10:16-18). The unity that is expressed here does not come about by mutual agreement, by appointment, but by the working of God’s Spirit.

In this work of rebuilding the altar, Jeshua and Zerubbabel, the priest and the king, work together (Ezra 3:2). In their union we see the Lord Jesus as the true King-Priest (Zechariah 6:9-15). These priestly and royal features are important to us as believers in order to build the altar (cf. 1 Peter 2:5; 9-10). The rebuilding of the altar speaks for us of a renewed appreciation of Christ, which is expressed in a special way during the celebration of the Lord’s Supper at the Lord’s Table.

So the first thing the people who have returned do is to build the altar, not the temple or the wall around Jerusalem. The altar is the link between them and God. Christ is our altar. Any true restoration, worked by the Spirit, will always be about the glorification of Christ and His work. At the altar the people come together with God around the sacrifice. It is “the altar of the God of Israel”, not the altar of men, nor of the few who have returned.

The altar belongs to the land of God. In Babylon the people have no altar. Abraham has an altar in Canaan, not in Egypt. The altar serves “to offer burnt offerings on it”. A burnt offering is the offering offered in its entirety to God (Leviticus 1:6-9). The burnt offering speaks of Christ and His work on the cross, all of which is for the glorification of God. When we speak about this with God, we bring a burnt offering in a spiritual sense. The heart is then filled with worship.

In bringing the burnt offerings they are guided by what “is written in the law of Moses” (Ezra 3:2). There is no enquiry to provide ideas or suggestions about the most appropriate way to act in their circumstances, which are so very different from what they used to be. Habits and traditions are lost, they are left behind in Babylon. They are left with nothing but the Word. In their condition the Word is given all its power.

The same goes for us. It is only possible to return to Scriptural worship if we do as God’s Word tells us. In accordance with this principle, many left numerous national churches at the beginning of the nineteenth century in order to come together according to the will of the Lord. Everything is tested against the teachings of the apostles (cf. Jude 1:17). Believing that the will of God will be done is seen in obeying the Word, although far from all things being ordered.

The altar is placed “on its foundation” (Ezra 3:3). The foundations are still there, they seek them out. They build in that place and not in a place of their own choosing, as is often the case in professing Christianity today. This foundation lies on the threshing floor of Ornan (1 Chronicles 21:21-26; 1 Chronicles 22:1). For us, the foundation lies in Christ and His work (1 Corinthians 3:11).

Because they act out of love for God, they do not allow themselves to be terrified by the peoples of the lands around them. On the contrary, their fear of the nations brings them to God. The altar is built because there is fear of the nations around them. This is how they make God their refuge. Surrounded by enemies, Jerusalem, a city without walls, is protected by the altar of its God which was erected by the faith of the people of God. Without delay, they offered burnt offerings (no sin offerings) “morning and evening. In so doing they act in accordance with the precept of the law of Moses (Exodus 29:38-46). The power of the burnt offering is the best protection the people can wish for.

Making Christ great in our hearts and constantly presenting Him to God in the “burnt offering” character is the best defense against the enemy. Bringing a burnt offering means that we realize, and also say to God, that God is glorified through Christ and that we are pleasing to God in Christ. The awareness of the burnt offering has also disappeared in Babylon.

The celebration of the Feast of Booths also happens “as it is written” (Ezra 3:4), i.e. according to the Word of God (Leviticus 23:33-36). There is a Godly enthusiasm in offering and celebrating according to the will of God. There is no legalism of any kind. There is a holy desire to go the old paths. Offerings are brought “according to the ordinance, as each day required” (cf. Numbers 29:12-38).

The offering on the altar is not limited to this one time at the beginning of the seventh month. From now on it is done regularly, even at the other feast times of the LORD (Ezra 3:5). Offerings are brought at the beginning of each new month and at the appointed times which the LORD has sanctified for Himself, that is, the annual feasts.

In addition to all the offerings of the people as a whole, there is also the offering of a sacrifice by every one who has it in his heart. The offering by the people as a whole does not mean that the individual offering disappears. God sees both the whole and the individual in that whole. It is the same when the church comes together. The church as a whole brings spiritual sacrifices to God, while at the same time every believer has personal worship in his heart for God and Christ.

Nehemiah 9:11

Restoration of the Altar

The returned remnant begins with the rebuilding of the altar. They do not act on a command that the LORD would have given, but in faith that feels what is most important to Him. We see such a sense of faith also in Noah, who brings a sacrifice immediately after he has come upon the cleansed earth, and in David, whose heart goes out to the ark, as soon as he has ascended the throne.

The time when the rebuilding of the altar begins is the beginning of the seventh month (Ezra 3:1). That is the month of the Feast of the trumpet (Leviticus 23:24; Numbers 10:10; Numbers 29:1; Psalms 81:4). In the cycle of the feasts of the LORD in Leviticus 23, this feast is a picture of the restoration of Israel in the last days. In that month “the people gathered together as one man in Jerusalem”. When the altar or ‘The table of the Lord’ (Malachi 1:7) becomes central again to God’s people, unity is experienced (1 Corinthians 10:16-18). The unity that is expressed here does not come about by mutual agreement, by appointment, but by the working of God’s Spirit.

In this work of rebuilding the altar, Jeshua and Zerubbabel, the priest and the king, work together (Ezra 3:2). In their union we see the Lord Jesus as the true King-Priest (Zechariah 6:9-15). These priestly and royal features are important to us as believers in order to build the altar (cf. 1 Peter 2:5; 9-10). The rebuilding of the altar speaks for us of a renewed appreciation of Christ, which is expressed in a special way during the celebration of the Lord’s Supper at the Lord’s Table.

So the first thing the people who have returned do is to build the altar, not the temple or the wall around Jerusalem. The altar is the link between them and God. Christ is our altar. Any true restoration, worked by the Spirit, will always be about the glorification of Christ and His work. At the altar the people come together with God around the sacrifice. It is “the altar of the God of Israel”, not the altar of men, nor of the few who have returned.

The altar belongs to the land of God. In Babylon the people have no altar. Abraham has an altar in Canaan, not in Egypt. The altar serves “to offer burnt offerings on it”. A burnt offering is the offering offered in its entirety to God (Leviticus 1:6-9). The burnt offering speaks of Christ and His work on the cross, all of which is for the glorification of God. When we speak about this with God, we bring a burnt offering in a spiritual sense. The heart is then filled with worship.

In bringing the burnt offerings they are guided by what “is written in the law of Moses” (Ezra 3:2). There is no enquiry to provide ideas or suggestions about the most appropriate way to act in their circumstances, which are so very different from what they used to be. Habits and traditions are lost, they are left behind in Babylon. They are left with nothing but the Word. In their condition the Word is given all its power.

The same goes for us. It is only possible to return to Scriptural worship if we do as God’s Word tells us. In accordance with this principle, many left numerous national churches at the beginning of the nineteenth century in order to come together according to the will of the Lord. Everything is tested against the teachings of the apostles (cf. Jude 1:17). Believing that the will of God will be done is seen in obeying the Word, although far from all things being ordered.

The altar is placed “on its foundation” (Ezra 3:3). The foundations are still there, they seek them out. They build in that place and not in a place of their own choosing, as is often the case in professing Christianity today. This foundation lies on the threshing floor of Ornan (1 Chronicles 21:21-26; 1 Chronicles 22:1). For us, the foundation lies in Christ and His work (1 Corinthians 3:11).

Because they act out of love for God, they do not allow themselves to be terrified by the peoples of the lands around them. On the contrary, their fear of the nations brings them to God. The altar is built because there is fear of the nations around them. This is how they make God their refuge. Surrounded by enemies, Jerusalem, a city without walls, is protected by the altar of its God which was erected by the faith of the people of God. Without delay, they offered burnt offerings (no sin offerings) “morning and evening. In so doing they act in accordance with the precept of the law of Moses (Exodus 29:38-46). The power of the burnt offering is the best protection the people can wish for.

Making Christ great in our hearts and constantly presenting Him to God in the “burnt offering” character is the best defense against the enemy. Bringing a burnt offering means that we realize, and also say to God, that God is glorified through Christ and that we are pleasing to God in Christ. The awareness of the burnt offering has also disappeared in Babylon.

The celebration of the Feast of Booths also happens “as it is written” (Ezra 3:4), i.e. according to the Word of God (Leviticus 23:33-36). There is a Godly enthusiasm in offering and celebrating according to the will of God. There is no legalism of any kind. There is a holy desire to go the old paths. Offerings are brought “according to the ordinance, as each day required” (cf. Numbers 29:12-38).

The offering on the altar is not limited to this one time at the beginning of the seventh month. From now on it is done regularly, even at the other feast times of the LORD (Ezra 3:5). Offerings are brought at the beginning of each new month and at the appointed times which the LORD has sanctified for Himself, that is, the annual feasts.

In addition to all the offerings of the people as a whole, there is also the offering of a sacrifice by every one who has it in his heart. The offering by the people as a whole does not mean that the individual offering disappears. God sees both the whole and the individual in that whole. It is the same when the church comes together. The church as a whole brings spiritual sacrifices to God, while at the same time every believer has personal worship in his heart for God and Christ.

Nehemiah 9:12

Restoration of the Altar

The returned remnant begins with the rebuilding of the altar. They do not act on a command that the LORD would have given, but in faith that feels what is most important to Him. We see such a sense of faith also in Noah, who brings a sacrifice immediately after he has come upon the cleansed earth, and in David, whose heart goes out to the ark, as soon as he has ascended the throne.

The time when the rebuilding of the altar begins is the beginning of the seventh month (Ezra 3:1). That is the month of the Feast of the trumpet (Leviticus 23:24; Numbers 10:10; Numbers 29:1; Psalms 81:4). In the cycle of the feasts of the LORD in Leviticus 23, this feast is a picture of the restoration of Israel in the last days. In that month “the people gathered together as one man in Jerusalem”. When the altar or ‘The table of the Lord’ (Malachi 1:7) becomes central again to God’s people, unity is experienced (1 Corinthians 10:16-18). The unity that is expressed here does not come about by mutual agreement, by appointment, but by the working of God’s Spirit.

In this work of rebuilding the altar, Jeshua and Zerubbabel, the priest and the king, work together (Ezra 3:2). In their union we see the Lord Jesus as the true King-Priest (Zechariah 6:9-15). These priestly and royal features are important to us as believers in order to build the altar (cf. 1 Peter 2:5; 9-10). The rebuilding of the altar speaks for us of a renewed appreciation of Christ, which is expressed in a special way during the celebration of the Lord’s Supper at the Lord’s Table.

So the first thing the people who have returned do is to build the altar, not the temple or the wall around Jerusalem. The altar is the link between them and God. Christ is our altar. Any true restoration, worked by the Spirit, will always be about the glorification of Christ and His work. At the altar the people come together with God around the sacrifice. It is “the altar of the God of Israel”, not the altar of men, nor of the few who have returned.

The altar belongs to the land of God. In Babylon the people have no altar. Abraham has an altar in Canaan, not in Egypt. The altar serves “to offer burnt offerings on it”. A burnt offering is the offering offered in its entirety to God (Leviticus 1:6-9). The burnt offering speaks of Christ and His work on the cross, all of which is for the glorification of God. When we speak about this with God, we bring a burnt offering in a spiritual sense. The heart is then filled with worship.

In bringing the burnt offerings they are guided by what “is written in the law of Moses” (Ezra 3:2). There is no enquiry to provide ideas or suggestions about the most appropriate way to act in their circumstances, which are so very different from what they used to be. Habits and traditions are lost, they are left behind in Babylon. They are left with nothing but the Word. In their condition the Word is given all its power.

The same goes for us. It is only possible to return to Scriptural worship if we do as God’s Word tells us. In accordance with this principle, many left numerous national churches at the beginning of the nineteenth century in order to come together according to the will of the Lord. Everything is tested against the teachings of the apostles (cf. Jude 1:17). Believing that the will of God will be done is seen in obeying the Word, although far from all things being ordered.

The altar is placed “on its foundation” (Ezra 3:3). The foundations are still there, they seek them out. They build in that place and not in a place of their own choosing, as is often the case in professing Christianity today. This foundation lies on the threshing floor of Ornan (1 Chronicles 21:21-26; 1 Chronicles 22:1). For us, the foundation lies in Christ and His work (1 Corinthians 3:11).

Because they act out of love for God, they do not allow themselves to be terrified by the peoples of the lands around them. On the contrary, their fear of the nations brings them to God. The altar is built because there is fear of the nations around them. This is how they make God their refuge. Surrounded by enemies, Jerusalem, a city without walls, is protected by the altar of its God which was erected by the faith of the people of God. Without delay, they offered burnt offerings (no sin offerings) “morning and evening. In so doing they act in accordance with the precept of the law of Moses (Exodus 29:38-46). The power of the burnt offering is the best protection the people can wish for.

Making Christ great in our hearts and constantly presenting Him to God in the “burnt offering” character is the best defense against the enemy. Bringing a burnt offering means that we realize, and also say to God, that God is glorified through Christ and that we are pleasing to God in Christ. The awareness of the burnt offering has also disappeared in Babylon.

The celebration of the Feast of Booths also happens “as it is written” (Ezra 3:4), i.e. according to the Word of God (Leviticus 23:33-36). There is a Godly enthusiasm in offering and celebrating according to the will of God. There is no legalism of any kind. There is a holy desire to go the old paths. Offerings are brought “according to the ordinance, as each day required” (cf. Numbers 29:12-38).

The offering on the altar is not limited to this one time at the beginning of the seventh month. From now on it is done regularly, even at the other feast times of the LORD (Ezra 3:5). Offerings are brought at the beginning of each new month and at the appointed times which the LORD has sanctified for Himself, that is, the annual feasts.

In addition to all the offerings of the people as a whole, there is also the offering of a sacrifice by every one who has it in his heart. The offering by the people as a whole does not mean that the individual offering disappears. God sees both the whole and the individual in that whole. It is the same when the church comes together. The church as a whole brings spiritual sacrifices to God, while at the same time every believer has personal worship in his heart for God and Christ.

Nehemiah 9:13

Restoration of the Altar

The returned remnant begins with the rebuilding of the altar. They do not act on a command that the LORD would have given, but in faith that feels what is most important to Him. We see such a sense of faith also in Noah, who brings a sacrifice immediately after he has come upon the cleansed earth, and in David, whose heart goes out to the ark, as soon as he has ascended the throne.

The time when the rebuilding of the altar begins is the beginning of the seventh month (Ezra 3:1). That is the month of the Feast of the trumpet (Leviticus 23:24; Numbers 10:10; Numbers 29:1; Psalms 81:4). In the cycle of the feasts of the LORD in Leviticus 23, this feast is a picture of the restoration of Israel in the last days. In that month “the people gathered together as one man in Jerusalem”. When the altar or ‘The table of the Lord’ (Malachi 1:7) becomes central again to God’s people, unity is experienced (1 Corinthians 10:16-18). The unity that is expressed here does not come about by mutual agreement, by appointment, but by the working of God’s Spirit.

In this work of rebuilding the altar, Jeshua and Zerubbabel, the priest and the king, work together (Ezra 3:2). In their union we see the Lord Jesus as the true King-Priest (Zechariah 6:9-15). These priestly and royal features are important to us as believers in order to build the altar (cf. 1 Peter 2:5; 9-10). The rebuilding of the altar speaks for us of a renewed appreciation of Christ, which is expressed in a special way during the celebration of the Lord’s Supper at the Lord’s Table.

So the first thing the people who have returned do is to build the altar, not the temple or the wall around Jerusalem. The altar is the link between them and God. Christ is our altar. Any true restoration, worked by the Spirit, will always be about the glorification of Christ and His work. At the altar the people come together with God around the sacrifice. It is “the altar of the God of Israel”, not the altar of men, nor of the few who have returned.

The altar belongs to the land of God. In Babylon the people have no altar. Abraham has an altar in Canaan, not in Egypt. The altar serves “to offer burnt offerings on it”. A burnt offering is the offering offered in its entirety to God (Leviticus 1:6-9). The burnt offering speaks of Christ and His work on the cross, all of which is for the glorification of God. When we speak about this with God, we bring a burnt offering in a spiritual sense. The heart is then filled with worship.

In bringing the burnt offerings they are guided by what “is written in the law of Moses” (Ezra 3:2). There is no enquiry to provide ideas or suggestions about the most appropriate way to act in their circumstances, which are so very different from what they used to be. Habits and traditions are lost, they are left behind in Babylon. They are left with nothing but the Word. In their condition the Word is given all its power.

The same goes for us. It is only possible to return to Scriptural worship if we do as God’s Word tells us. In accordance with this principle, many left numerous national churches at the beginning of the nineteenth century in order to come together according to the will of the Lord. Everything is tested against the teachings of the apostles (cf. Jude 1:17). Believing that the will of God will be done is seen in obeying the Word, although far from all things being ordered.

The altar is placed “on its foundation” (Ezra 3:3). The foundations are still there, they seek them out. They build in that place and not in a place of their own choosing, as is often the case in professing Christianity today. This foundation lies on the threshing floor of Ornan (1 Chronicles 21:21-26; 1 Chronicles 22:1). For us, the foundation lies in Christ and His work (1 Corinthians 3:11).

Because they act out of love for God, they do not allow themselves to be terrified by the peoples of the lands around them. On the contrary, their fear of the nations brings them to God. The altar is built because there is fear of the nations around them. This is how they make God their refuge. Surrounded by enemies, Jerusalem, a city without walls, is protected by the altar of its God which was erected by the faith of the people of God. Without delay, they offered burnt offerings (no sin offerings) “morning and evening. In so doing they act in accordance with the precept of the law of Moses (Exodus 29:38-46). The power of the burnt offering is the best protection the people can wish for.

Making Christ great in our hearts and constantly presenting Him to God in the “burnt offering” character is the best defense against the enemy. Bringing a burnt offering means that we realize, and also say to God, that God is glorified through Christ and that we are pleasing to God in Christ. The awareness of the burnt offering has also disappeared in Babylon.

The celebration of the Feast of Booths also happens “as it is written” (Ezra 3:4), i.e. according to the Word of God (Leviticus 23:33-36). There is a Godly enthusiasm in offering and celebrating according to the will of God. There is no legalism of any kind. There is a holy desire to go the old paths. Offerings are brought “according to the ordinance, as each day required” (cf. Numbers 29:12-38).

The offering on the altar is not limited to this one time at the beginning of the seventh month. From now on it is done regularly, even at the other feast times of the LORD (Ezra 3:5). Offerings are brought at the beginning of each new month and at the appointed times which the LORD has sanctified for Himself, that is, the annual feasts.

In addition to all the offerings of the people as a whole, there is also the offering of a sacrifice by every one who has it in his heart. The offering by the people as a whole does not mean that the individual offering disappears. God sees both the whole and the individual in that whole. It is the same when the church comes together. The church as a whole brings spiritual sacrifices to God, while at the same time every believer has personal worship in his heart for God and Christ.

Nehemiah 9:14

Restoration of the Altar

The returned remnant begins with the rebuilding of the altar. They do not act on a command that the LORD would have given, but in faith that feels what is most important to Him. We see such a sense of faith also in Noah, who brings a sacrifice immediately after he has come upon the cleansed earth, and in David, whose heart goes out to the ark, as soon as he has ascended the throne.

The time when the rebuilding of the altar begins is the beginning of the seventh month (Ezra 3:1). That is the month of the Feast of the trumpet (Leviticus 23:24; Numbers 10:10; Numbers 29:1; Psalms 81:4). In the cycle of the feasts of the LORD in Leviticus 23, this feast is a picture of the restoration of Israel in the last days. In that month “the people gathered together as one man in Jerusalem”. When the altar or ‘The table of the Lord’ (Malachi 1:7) becomes central again to God’s people, unity is experienced (1 Corinthians 10:16-18). The unity that is expressed here does not come about by mutual agreement, by appointment, but by the working of God’s Spirit.

In this work of rebuilding the altar, Jeshua and Zerubbabel, the priest and the king, work together (Ezra 3:2). In their union we see the Lord Jesus as the true King-Priest (Zechariah 6:9-15). These priestly and royal features are important to us as believers in order to build the altar (cf. 1 Peter 2:5; 9-10). The rebuilding of the altar speaks for us of a renewed appreciation of Christ, which is expressed in a special way during the celebration of the Lord’s Supper at the Lord’s Table.

So the first thing the people who have returned do is to build the altar, not the temple or the wall around Jerusalem. The altar is the link between them and God. Christ is our altar. Any true restoration, worked by the Spirit, will always be about the glorification of Christ and His work. At the altar the people come together with God around the sacrifice. It is “the altar of the God of Israel”, not the altar of men, nor of the few who have returned.

The altar belongs to the land of God. In Babylon the people have no altar. Abraham has an altar in Canaan, not in Egypt. The altar serves “to offer burnt offerings on it”. A burnt offering is the offering offered in its entirety to God (Leviticus 1:6-9). The burnt offering speaks of Christ and His work on the cross, all of which is for the glorification of God. When we speak about this with God, we bring a burnt offering in a spiritual sense. The heart is then filled with worship.

In bringing the burnt offerings they are guided by what “is written in the law of Moses” (Ezra 3:2). There is no enquiry to provide ideas or suggestions about the most appropriate way to act in their circumstances, which are so very different from what they used to be. Habits and traditions are lost, they are left behind in Babylon. They are left with nothing but the Word. In their condition the Word is given all its power.

The same goes for us. It is only possible to return to Scriptural worship if we do as God’s Word tells us. In accordance with this principle, many left numerous national churches at the beginning of the nineteenth century in order to come together according to the will of the Lord. Everything is tested against the teachings of the apostles (cf. Jude 1:17). Believing that the will of God will be done is seen in obeying the Word, although far from all things being ordered.

The altar is placed “on its foundation” (Ezra 3:3). The foundations are still there, they seek them out. They build in that place and not in a place of their own choosing, as is often the case in professing Christianity today. This foundation lies on the threshing floor of Ornan (1 Chronicles 21:21-26; 1 Chronicles 22:1). For us, the foundation lies in Christ and His work (1 Corinthians 3:11).

Because they act out of love for God, they do not allow themselves to be terrified by the peoples of the lands around them. On the contrary, their fear of the nations brings them to God. The altar is built because there is fear of the nations around them. This is how they make God their refuge. Surrounded by enemies, Jerusalem, a city without walls, is protected by the altar of its God which was erected by the faith of the people of God. Without delay, they offered burnt offerings (no sin offerings) “morning and evening. In so doing they act in accordance with the precept of the law of Moses (Exodus 29:38-46). The power of the burnt offering is the best protection the people can wish for.

Making Christ great in our hearts and constantly presenting Him to God in the “burnt offering” character is the best defense against the enemy. Bringing a burnt offering means that we realize, and also say to God, that God is glorified through Christ and that we are pleasing to God in Christ. The awareness of the burnt offering has also disappeared in Babylon.

The celebration of the Feast of Booths also happens “as it is written” (Ezra 3:4), i.e. according to the Word of God (Leviticus 23:33-36). There is a Godly enthusiasm in offering and celebrating according to the will of God. There is no legalism of any kind. There is a holy desire to go the old paths. Offerings are brought “according to the ordinance, as each day required” (cf. Numbers 29:12-38).

The offering on the altar is not limited to this one time at the beginning of the seventh month. From now on it is done regularly, even at the other feast times of the LORD (Ezra 3:5). Offerings are brought at the beginning of each new month and at the appointed times which the LORD has sanctified for Himself, that is, the annual feasts.

In addition to all the offerings of the people as a whole, there is also the offering of a sacrifice by every one who has it in his heart. The offering by the people as a whole does not mean that the individual offering disappears. God sees both the whole and the individual in that whole. It is the same when the church comes together. The church as a whole brings spiritual sacrifices to God, while at the same time every believer has personal worship in his heart for God and Christ.

Nehemiah 9:15

Concern for the Foundation of the Temple

The foregoing takes place before the house of God is built (Ezra 3:6). This indicates that there must always first be the appreciation of Christ Himself and the joy in His work, before anyone gets attention and insight into the truth of the church as the house of God. Altar and temple do belong together. What is represented in the burnt offering is that the people realize that they have been accepted by God as His people. What is also necessary, however, is that the truth of the church as the house of God be established in the hearts. It is important that everyone with insight learns to take his place in the house of God. That is what God is going to bring about now.

God is now beginning to work the awareness of the importance of His house in the hearts of His people. This work is reflected in the returned people by giving money to be able to pay suitable workers and to be able to buy the necessary materials (Ezra 3:7).

When we translate this into our time, we can think of supporting all kinds of work done for the Lord. We can think of preaching the gospel. We can also think of teaching in the church through which babies in the faith receive food and the believers are brought to dedication to Christ in a place of separation from the (Christian) world.

Nehemiah 9:16

Concern for the Foundation of the Temple

The foregoing takes place before the house of God is built (Ezra 3:6). This indicates that there must always first be the appreciation of Christ Himself and the joy in His work, before anyone gets attention and insight into the truth of the church as the house of God. Altar and temple do belong together. What is represented in the burnt offering is that the people realize that they have been accepted by God as His people. What is also necessary, however, is that the truth of the church as the house of God be established in the hearts. It is important that everyone with insight learns to take his place in the house of God. That is what God is going to bring about now.

God is now beginning to work the awareness of the importance of His house in the hearts of His people. This work is reflected in the returned people by giving money to be able to pay suitable workers and to be able to buy the necessary materials (Ezra 3:7).

When we translate this into our time, we can think of supporting all kinds of work done for the Lord. We can think of preaching the gospel. We can also think of teaching in the church through which babies in the faith receive food and the believers are brought to dedication to Christ in a place of separation from the (Christian) world.

Nehemiah 9:17

The Foundation of the Temple Is Laid

In the second year after their return to the land a start is made with the building of the temple (Ezra 3:8). However, it does not say “of their coming into the land”, but “of their coming to the house of God”. That shows two things. First, it shows that the very purpose of their return to the land is the house of God at Jerusalem. In the second place we see that, although there is nothing but a ruin of that house, for faith the house is already there – or: is still there.

The truth of the house of God is lost as far as the appreciation of man is concerned. That does not mean, however, that the church as a house and body would no longer exist. Whatever man may forget, for God and faith the house of God exists on earth. When faithful people return from human traditions to Christ and from human authority to the Word of God alone, this truth takes shape again in His eyes.

For the work of rebuilding the temple, Levites of twenty years of age and older are appointed (1 Chronicles 23:24). In the wilderness, 8,580 Levites are available for the work, here they are only 74 (Ezra 2:40). Few Levites have returned from Babylon. The rest have found their home in Babylon and stayed there. Convenience has taken away their longing for a service in Jerusalem and made them inactive.

Even today there are comparatively few believers who take their task as Levites seriously. Many believers sit in the church Sunday after Sunday just to listen, without wondering whether they can also contribute. Often it is impossible because of the church structure. But even where it is possible, many sit in a church only to consume. They cannot bear the thought that a contribution to the service would be expected of them as well! Because of this attitude, sometimes too much has to be done by too few.

Various persons are appointed to oversee the work, acting “united” (Ezra 3:9; cf. Ezra 3:1). They are co-workers of each other. This supervision is necessary so that there will be no innovations through human consultations. No new house will be built. There has always been only one house of God. It is always the same temple, but with a different glory. So it is with the church.

The laying of the foundation (Ezra 3:10) is the beginning of the building of the temple and also the guarantee of its completion. When the builders are finished with it, the priests are set, “in their apparel “, that is to say in pictures in the value of what Christ has accomplished. There is no waiting for the house to be finished. When a place for the service of God has begun to be prepared, the Spirit leads us to think of Christ, of whom David is a picture, in connection with that service.

There is also a singing “alternately together” [Darby Translation] (Ezra 3:11). Singing alternately together demonstrates that there is an interaction in the services of the believers. What one speaks out is answered and supplemented by another. Joy and thankfulness are expressed in the presence of the LORD and are pleasing to Him. For those who have known nothing but captivity, it is a great joy to come into contact with what is of God.

When God gives His church a time of reformation and revival, it is because there is a return to what Scripture says. Then, in doctrine and in worship, there comes a release from what people have come up with. The result can only be joy among the believers. Then, in the power of the Spirit, their hearts flow with praise and thanks to Him Who opened their eyes and broke their bonds.

In the praise it is sung that the LORD is “good” and that “His lovingkindness is upon Israel forever”. This praise will sound again and again during the thousand years of peace (Psalms 136:1-26). Then everything will be in accordance with God’s will, because then the Lord Jesus will reign. We can already experience this now, when Christ as Lord reigns in our hearts.

The reaction of the whole people to the singing alternately together in which the LORD is praised is a shouting “with a great shout”. The reason for this is “because the foundation of the house of the LORD was laid”. This laying of the foundation is of great significance for the people. Now there really can be building. For faith Christ is the foundation. When we see this, we will rejoice in Him and joyfully set to work to make our contribution to the building of God’s house.

Nehemiah 9:18

The Foundation of the Temple Is Laid

In the second year after their return to the land a start is made with the building of the temple (Ezra 3:8). However, it does not say “of their coming into the land”, but “of their coming to the house of God”. That shows two things. First, it shows that the very purpose of their return to the land is the house of God at Jerusalem. In the second place we see that, although there is nothing but a ruin of that house, for faith the house is already there – or: is still there.

The truth of the house of God is lost as far as the appreciation of man is concerned. That does not mean, however, that the church as a house and body would no longer exist. Whatever man may forget, for God and faith the house of God exists on earth. When faithful people return from human traditions to Christ and from human authority to the Word of God alone, this truth takes shape again in His eyes.

For the work of rebuilding the temple, Levites of twenty years of age and older are appointed (1 Chronicles 23:24). In the wilderness, 8,580 Levites are available for the work, here they are only 74 (Ezra 2:40). Few Levites have returned from Babylon. The rest have found their home in Babylon and stayed there. Convenience has taken away their longing for a service in Jerusalem and made them inactive.

Even today there are comparatively few believers who take their task as Levites seriously. Many believers sit in the church Sunday after Sunday just to listen, without wondering whether they can also contribute. Often it is impossible because of the church structure. But even where it is possible, many sit in a church only to consume. They cannot bear the thought that a contribution to the service would be expected of them as well! Because of this attitude, sometimes too much has to be done by too few.

Various persons are appointed to oversee the work, acting “united” (Ezra 3:9; cf. Ezra 3:1). They are co-workers of each other. This supervision is necessary so that there will be no innovations through human consultations. No new house will be built. There has always been only one house of God. It is always the same temple, but with a different glory. So it is with the church.

The laying of the foundation (Ezra 3:10) is the beginning of the building of the temple and also the guarantee of its completion. When the builders are finished with it, the priests are set, “in their apparel “, that is to say in pictures in the value of what Christ has accomplished. There is no waiting for the house to be finished. When a place for the service of God has begun to be prepared, the Spirit leads us to think of Christ, of whom David is a picture, in connection with that service.

There is also a singing “alternately together” [Darby Translation] (Ezra 3:11). Singing alternately together demonstrates that there is an interaction in the services of the believers. What one speaks out is answered and supplemented by another. Joy and thankfulness are expressed in the presence of the LORD and are pleasing to Him. For those who have known nothing but captivity, it is a great joy to come into contact with what is of God.

When God gives His church a time of reformation and revival, it is because there is a return to what Scripture says. Then, in doctrine and in worship, there comes a release from what people have come up with. The result can only be joy among the believers. Then, in the power of the Spirit, their hearts flow with praise and thanks to Him Who opened their eyes and broke their bonds.

In the praise it is sung that the LORD is “good” and that “His lovingkindness is upon Israel forever”. This praise will sound again and again during the thousand years of peace (Psalms 136:1-26). Then everything will be in accordance with God’s will, because then the Lord Jesus will reign. We can already experience this now, when Christ as Lord reigns in our hearts.

The reaction of the whole people to the singing alternately together in which the LORD is praised is a shouting “with a great shout”. The reason for this is “because the foundation of the house of the LORD was laid”. This laying of the foundation is of great significance for the people. Now there really can be building. For faith Christ is the foundation. When we see this, we will rejoice in Him and joyfully set to work to make our contribution to the building of God’s house.

Nehemiah 9:19

The Foundation of the Temple Is Laid

In the second year after their return to the land a start is made with the building of the temple (Ezra 3:8). However, it does not say “of their coming into the land”, but “of their coming to the house of God”. That shows two things. First, it shows that the very purpose of their return to the land is the house of God at Jerusalem. In the second place we see that, although there is nothing but a ruin of that house, for faith the house is already there – or: is still there.

The truth of the house of God is lost as far as the appreciation of man is concerned. That does not mean, however, that the church as a house and body would no longer exist. Whatever man may forget, for God and faith the house of God exists on earth. When faithful people return from human traditions to Christ and from human authority to the Word of God alone, this truth takes shape again in His eyes.

For the work of rebuilding the temple, Levites of twenty years of age and older are appointed (1 Chronicles 23:24). In the wilderness, 8,580 Levites are available for the work, here they are only 74 (Ezra 2:40). Few Levites have returned from Babylon. The rest have found their home in Babylon and stayed there. Convenience has taken away their longing for a service in Jerusalem and made them inactive.

Even today there are comparatively few believers who take their task as Levites seriously. Many believers sit in the church Sunday after Sunday just to listen, without wondering whether they can also contribute. Often it is impossible because of the church structure. But even where it is possible, many sit in a church only to consume. They cannot bear the thought that a contribution to the service would be expected of them as well! Because of this attitude, sometimes too much has to be done by too few.

Various persons are appointed to oversee the work, acting “united” (Ezra 3:9; cf. Ezra 3:1). They are co-workers of each other. This supervision is necessary so that there will be no innovations through human consultations. No new house will be built. There has always been only one house of God. It is always the same temple, but with a different glory. So it is with the church.

The laying of the foundation (Ezra 3:10) is the beginning of the building of the temple and also the guarantee of its completion. When the builders are finished with it, the priests are set, “in their apparel “, that is to say in pictures in the value of what Christ has accomplished. There is no waiting for the house to be finished. When a place for the service of God has begun to be prepared, the Spirit leads us to think of Christ, of whom David is a picture, in connection with that service.

There is also a singing “alternately together” [Darby Translation] (Ezra 3:11). Singing alternately together demonstrates that there is an interaction in the services of the believers. What one speaks out is answered and supplemented by another. Joy and thankfulness are expressed in the presence of the LORD and are pleasing to Him. For those who have known nothing but captivity, it is a great joy to come into contact with what is of God.

When God gives His church a time of reformation and revival, it is because there is a return to what Scripture says. Then, in doctrine and in worship, there comes a release from what people have come up with. The result can only be joy among the believers. Then, in the power of the Spirit, their hearts flow with praise and thanks to Him Who opened their eyes and broke their bonds.

In the praise it is sung that the LORD is “good” and that “His lovingkindness is upon Israel forever”. This praise will sound again and again during the thousand years of peace (Psalms 136:1-26). Then everything will be in accordance with God’s will, because then the Lord Jesus will reign. We can already experience this now, when Christ as Lord reigns in our hearts.

The reaction of the whole people to the singing alternately together in which the LORD is praised is a shouting “with a great shout”. The reason for this is “because the foundation of the house of the LORD was laid”. This laying of the foundation is of great significance for the people. Now there really can be building. For faith Christ is the foundation. When we see this, we will rejoice in Him and joyfully set to work to make our contribution to the building of God’s house.

Nehemiah 9:20

The Foundation of the Temple Is Laid

In the second year after their return to the land a start is made with the building of the temple (Ezra 3:8). However, it does not say “of their coming into the land”, but “of their coming to the house of God”. That shows two things. First, it shows that the very purpose of their return to the land is the house of God at Jerusalem. In the second place we see that, although there is nothing but a ruin of that house, for faith the house is already there – or: is still there.

The truth of the house of God is lost as far as the appreciation of man is concerned. That does not mean, however, that the church as a house and body would no longer exist. Whatever man may forget, for God and faith the house of God exists on earth. When faithful people return from human traditions to Christ and from human authority to the Word of God alone, this truth takes shape again in His eyes.

For the work of rebuilding the temple, Levites of twenty years of age and older are appointed (1 Chronicles 23:24). In the wilderness, 8,580 Levites are available for the work, here they are only 74 (Ezra 2:40). Few Levites have returned from Babylon. The rest have found their home in Babylon and stayed there. Convenience has taken away their longing for a service in Jerusalem and made them inactive.

Even today there are comparatively few believers who take their task as Levites seriously. Many believers sit in the church Sunday after Sunday just to listen, without wondering whether they can also contribute. Often it is impossible because of the church structure. But even where it is possible, many sit in a church only to consume. They cannot bear the thought that a contribution to the service would be expected of them as well! Because of this attitude, sometimes too much has to be done by too few.

Various persons are appointed to oversee the work, acting “united” (Ezra 3:9; cf. Ezra 3:1). They are co-workers of each other. This supervision is necessary so that there will be no innovations through human consultations. No new house will be built. There has always been only one house of God. It is always the same temple, but with a different glory. So it is with the church.

The laying of the foundation (Ezra 3:10) is the beginning of the building of the temple and also the guarantee of its completion. When the builders are finished with it, the priests are set, “in their apparel “, that is to say in pictures in the value of what Christ has accomplished. There is no waiting for the house to be finished. When a place for the service of God has begun to be prepared, the Spirit leads us to think of Christ, of whom David is a picture, in connection with that service.

There is also a singing “alternately together” [Darby Translation] (Ezra 3:11). Singing alternately together demonstrates that there is an interaction in the services of the believers. What one speaks out is answered and supplemented by another. Joy and thankfulness are expressed in the presence of the LORD and are pleasing to Him. For those who have known nothing but captivity, it is a great joy to come into contact with what is of God.

When God gives His church a time of reformation and revival, it is because there is a return to what Scripture says. Then, in doctrine and in worship, there comes a release from what people have come up with. The result can only be joy among the believers. Then, in the power of the Spirit, their hearts flow with praise and thanks to Him Who opened their eyes and broke their bonds.

In the praise it is sung that the LORD is “good” and that “His lovingkindness is upon Israel forever”. This praise will sound again and again during the thousand years of peace (Psalms 136:1-26). Then everything will be in accordance with God’s will, because then the Lord Jesus will reign. We can already experience this now, when Christ as Lord reigns in our hearts.

The reaction of the whole people to the singing alternately together in which the LORD is praised is a shouting “with a great shout”. The reason for this is “because the foundation of the house of the LORD was laid”. This laying of the foundation is of great significance for the people. Now there really can be building. For faith Christ is the foundation. When we see this, we will rejoice in Him and joyfully set to work to make our contribution to the building of God’s house.

Nehemiah 9:21

Mixed Feelings

Those who today think of the church of God in the beginning can understand the weeping of the elders (Ezra 3:12). This is the case with those who have been more deeply introduced to the truth of the Scriptures about the church. They see how far one is from the ideal church life, that many believers live on in the old routine of what has been handed down by the fathers. With the young people there is another expression. They experience for the first time that something of the church as the house of God becomes visible, even in a time of weakness and decay.

Youth is a period of enthusiasm and exuberance of spirit, while old age is a time of reflection. Both are necessary. The danger of the youth is to see the future too carelessly, to make plans too enthusiastically, while the elderly are in danger of clinging too much to the past. It is important that they both understand each other. Young people would do well to ask the advice of older people when they are looking for a new work. For the elderly it is sometimes difficult to recognize a special work that God has entrusted to young people and in which they will not be able to share for long. Sometimes they also forget their own youth. Elderly people who rejoice in what God works in young people will be able to make their indispensable contribution.

God rejoices in the joy of His people and understands the tears of the elderly. There is room for both expressions of feeling. They merge together in one big sound (Ezra 3:13). This is the true expression of the state of affairs. Both feelings express the reality that is within them. The Spirit approves of this. This is harmony and not discord. It must have made an overwhelming impression. A whole people, one part of which loudly expresses their sorrow and the other part loudly expresses their joy, on the same occasion and with a commitment that is equally great to both sides.

The number that can remember the glory of the first or previous house, that is the temple of Solomon, is small. Their crying must have been irresistible and loud if it can mingle so well with the cheers of the majority. We must not regard them as ungrateful and melancholic, as if they would spoil the enjoyment of the others because of this great event. It shows us the other side that cannot be missed. However blessed a revival may be, our joy is tempered by the remembrance of the grace and power revealed under the apostolic energy, as we see in the beginning of the book of Acts.

Nehemiah 9:22

Mixed Feelings

Those who today think of the church of God in the beginning can understand the weeping of the elders (Ezra 3:12). This is the case with those who have been more deeply introduced to the truth of the Scriptures about the church. They see how far one is from the ideal church life, that many believers live on in the old routine of what has been handed down by the fathers. With the young people there is another expression. They experience for the first time that something of the church as the house of God becomes visible, even in a time of weakness and decay.

Youth is a period of enthusiasm and exuberance of spirit, while old age is a time of reflection. Both are necessary. The danger of the youth is to see the future too carelessly, to make plans too enthusiastically, while the elderly are in danger of clinging too much to the past. It is important that they both understand each other. Young people would do well to ask the advice of older people when they are looking for a new work. For the elderly it is sometimes difficult to recognize a special work that God has entrusted to young people and in which they will not be able to share for long. Sometimes they also forget their own youth. Elderly people who rejoice in what God works in young people will be able to make their indispensable contribution.

God rejoices in the joy of His people and understands the tears of the elderly. There is room for both expressions of feeling. They merge together in one big sound (Ezra 3:13). This is the true expression of the state of affairs. Both feelings express the reality that is within them. The Spirit approves of this. This is harmony and not discord. It must have made an overwhelming impression. A whole people, one part of which loudly expresses their sorrow and the other part loudly expresses their joy, on the same occasion and with a commitment that is equally great to both sides.

The number that can remember the glory of the first or previous house, that is the temple of Solomon, is small. Their crying must have been irresistible and loud if it can mingle so well with the cheers of the majority. We must not regard them as ungrateful and melancholic, as if they would spoil the enjoyment of the others because of this great event. It shows us the other side that cannot be missed. However blessed a revival may be, our joy is tempered by the remembrance of the grace and power revealed under the apostolic energy, as we see in the beginning of the book of Acts.

Nehemiah 9:24

Introduction

When the people start building the temple, the enemy comes into action. God does not intervene. He acknowledges the reign of the nations, which has come because of the unfaithfulness of His people. Although He does not intervene, He is not indifferent to what His people do and what happens to them. He waits until the time is ripe for His people to be stirred back into action.

Enemies Want to Cooperate

As soon as the foundation is laid, the enemies appear on the scene, as they did at the beginning of the church (Ezra 4:1-2). The first attack does not come from the inside, but from the outside. As soon as there is a blessing from God somewhere on earth, the devil with his trickery and enmity immediately comes. The Spirit of God calls the men who wish to help build the temple, “enemies”. Their words sound friendly, but the Spirit immediately shows their true character. They are enemies. They seek the destruction of the few who have returned.

Their tactics are those of the devil trying to gain influence through wiles. Once they had gained a foothold in the city of God, their trickery would have succeeded and they would be able to carry out their pernicious work. Their plan is not to build, but to demolish. For the small and weak remnant, it is a temptation. The offer increases the number of hands for building. The building would be easier and faster. At least it would seem that way. The reality, however, is that their strength would diminish. The security and strength of the people lie in their separation to God. If that is forgotten, Christians will engage in worldly issues, which will be at the expense of building God’s house.

The enemies claim that they call upon the same God and have also brought sacrifices (Ezra 4:2). They take a friendly attitude, they want to make friendship. Here comes Satan “as an angel of light” (2 Corinthians 11:14), while in Ezra 4:4 we see him “as a roaring lion” (1 Peter 5:8).

Esarhaddon is the son of Sennacherib and has taken away the rebellious tribes of Israel (2 Kings 17:6-8). Through him other nations were brought to Samaria. A mixture of religions has arisen, in which they worship the LORD and also serve their idols (2 Kings 17:41). According to their own confession, the adversaries do not belong to the people of God, even though they are in the land. They also know nothing of salvation through blood, they do not know God’s mighty deeds for His people. What they know they have heard of.

The offer to work together is a trap. The remnant sees through the trick and unmasks them as false workers (cf. Revelation 2:2; 2 Corinthians 11:13). The building of the temple should not be done by anyone but members of God’s people. Their answer is: “We ourselves” (Ezra 4:3). This is not a narrow-mindedness, but faithfulness to the LORD.

The church has forgotten that. Her history shows that she even consciously has been seeking the help of the world. We should not give up the special place of the church of God because we are only a weak remnant. We must never give up the principle that only those who are members of the body of Christ can take their place of responsibility in the work of the Lord. We must not give in to the spirit of our time.

The last words of Ezra 4:3 are a humbling confession of their position of bondage among the nations. Enclosed in them is the lack of former glory and the presence of weakness, both as a result of their failure and the judgment of God on it. Faith, however, counts on the grace that is present in God and that has made a new beginning possible. That is why there is also a courageous action and a refusal to connect with those who do not belong to God’s people. They speak in the spirit of what God says to the ungodly in Psalms 50 (Psalms 50:16).

After the refusal, the true nature of the enemies reveals itself (Ezra 4:4). The flesh hates not to be counted in the work of God. Now the adversaries try through intimidation to disturb the work. The adversary does not consist of an incident, but persists as long as Cyrus lives (Ezra 4:5).

Nehemiah 9:25

Introduction

When the people start building the temple, the enemy comes into action. God does not intervene. He acknowledges the reign of the nations, which has come because of the unfaithfulness of His people. Although He does not intervene, He is not indifferent to what His people do and what happens to them. He waits until the time is ripe for His people to be stirred back into action.

Enemies Want to Cooperate

As soon as the foundation is laid, the enemies appear on the scene, as they did at the beginning of the church (Ezra 4:1-2). The first attack does not come from the inside, but from the outside. As soon as there is a blessing from God somewhere on earth, the devil with his trickery and enmity immediately comes. The Spirit of God calls the men who wish to help build the temple, “enemies”. Their words sound friendly, but the Spirit immediately shows their true character. They are enemies. They seek the destruction of the few who have returned.

Their tactics are those of the devil trying to gain influence through wiles. Once they had gained a foothold in the city of God, their trickery would have succeeded and they would be able to carry out their pernicious work. Their plan is not to build, but to demolish. For the small and weak remnant, it is a temptation. The offer increases the number of hands for building. The building would be easier and faster. At least it would seem that way. The reality, however, is that their strength would diminish. The security and strength of the people lie in their separation to God. If that is forgotten, Christians will engage in worldly issues, which will be at the expense of building God’s house.

The enemies claim that they call upon the same God and have also brought sacrifices (Ezra 4:2). They take a friendly attitude, they want to make friendship. Here comes Satan “as an angel of light” (2 Corinthians 11:14), while in Ezra 4:4 we see him “as a roaring lion” (1 Peter 5:8).

Esarhaddon is the son of Sennacherib and has taken away the rebellious tribes of Israel (2 Kings 17:6-8). Through him other nations were brought to Samaria. A mixture of religions has arisen, in which they worship the LORD and also serve their idols (2 Kings 17:41). According to their own confession, the adversaries do not belong to the people of God, even though they are in the land. They also know nothing of salvation through blood, they do not know God’s mighty deeds for His people. What they know they have heard of.

The offer to work together is a trap. The remnant sees through the trick and unmasks them as false workers (cf. Revelation 2:2; 2 Corinthians 11:13). The building of the temple should not be done by anyone but members of God’s people. Their answer is: “We ourselves” (Ezra 4:3). This is not a narrow-mindedness, but faithfulness to the LORD.

The church has forgotten that. Her history shows that she even consciously has been seeking the help of the world. We should not give up the special place of the church of God because we are only a weak remnant. We must never give up the principle that only those who are members of the body of Christ can take their place of responsibility in the work of the Lord. We must not give in to the spirit of our time.

The last words of Ezra 4:3 are a humbling confession of their position of bondage among the nations. Enclosed in them is the lack of former glory and the presence of weakness, both as a result of their failure and the judgment of God on it. Faith, however, counts on the grace that is present in God and that has made a new beginning possible. That is why there is also a courageous action and a refusal to connect with those who do not belong to God’s people. They speak in the spirit of what God says to the ungodly in Psalms 50 (Psalms 50:16).

After the refusal, the true nature of the enemies reveals itself (Ezra 4:4). The flesh hates not to be counted in the work of God. Now the adversaries try through intimidation to disturb the work. The adversary does not consist of an incident, but persists as long as Cyrus lives (Ezra 4:5).

Nehemiah 9:26

Introduction

When the people start building the temple, the enemy comes into action. God does not intervene. He acknowledges the reign of the nations, which has come because of the unfaithfulness of His people. Although He does not intervene, He is not indifferent to what His people do and what happens to them. He waits until the time is ripe for His people to be stirred back into action.

Enemies Want to Cooperate

As soon as the foundation is laid, the enemies appear on the scene, as they did at the beginning of the church (Ezra 4:1-2). The first attack does not come from the inside, but from the outside. As soon as there is a blessing from God somewhere on earth, the devil with his trickery and enmity immediately comes. The Spirit of God calls the men who wish to help build the temple, “enemies”. Their words sound friendly, but the Spirit immediately shows their true character. They are enemies. They seek the destruction of the few who have returned.

Their tactics are those of the devil trying to gain influence through wiles. Once they had gained a foothold in the city of God, their trickery would have succeeded and they would be able to carry out their pernicious work. Their plan is not to build, but to demolish. For the small and weak remnant, it is a temptation. The offer increases the number of hands for building. The building would be easier and faster. At least it would seem that way. The reality, however, is that their strength would diminish. The security and strength of the people lie in their separation to God. If that is forgotten, Christians will engage in worldly issues, which will be at the expense of building God’s house.

The enemies claim that they call upon the same God and have also brought sacrifices (Ezra 4:2). They take a friendly attitude, they want to make friendship. Here comes Satan “as an angel of light” (2 Corinthians 11:14), while in Ezra 4:4 we see him “as a roaring lion” (1 Peter 5:8).

Esarhaddon is the son of Sennacherib and has taken away the rebellious tribes of Israel (2 Kings 17:6-8). Through him other nations were brought to Samaria. A mixture of religions has arisen, in which they worship the LORD and also serve their idols (2 Kings 17:41). According to their own confession, the adversaries do not belong to the people of God, even though they are in the land. They also know nothing of salvation through blood, they do not know God’s mighty deeds for His people. What they know they have heard of.

The offer to work together is a trap. The remnant sees through the trick and unmasks them as false workers (cf. Revelation 2:2; 2 Corinthians 11:13). The building of the temple should not be done by anyone but members of God’s people. Their answer is: “We ourselves” (Ezra 4:3). This is not a narrow-mindedness, but faithfulness to the LORD.

The church has forgotten that. Her history shows that she even consciously has been seeking the help of the world. We should not give up the special place of the church of God because we are only a weak remnant. We must never give up the principle that only those who are members of the body of Christ can take their place of responsibility in the work of the Lord. We must not give in to the spirit of our time.

The last words of Ezra 4:3 are a humbling confession of their position of bondage among the nations. Enclosed in them is the lack of former glory and the presence of weakness, both as a result of their failure and the judgment of God on it. Faith, however, counts on the grace that is present in God and that has made a new beginning possible. That is why there is also a courageous action and a refusal to connect with those who do not belong to God’s people. They speak in the spirit of what God says to the ungodly in Psalms 50 (Psalms 50:16).

After the refusal, the true nature of the enemies reveals itself (Ezra 4:4). The flesh hates not to be counted in the work of God. Now the adversaries try through intimidation to disturb the work. The adversary does not consist of an incident, but persists as long as Cyrus lives (Ezra 4:5).

Nehemiah 9:27

Introduction

When the people start building the temple, the enemy comes into action. God does not intervene. He acknowledges the reign of the nations, which has come because of the unfaithfulness of His people. Although He does not intervene, He is not indifferent to what His people do and what happens to them. He waits until the time is ripe for His people to be stirred back into action.

Enemies Want to Cooperate

As soon as the foundation is laid, the enemies appear on the scene, as they did at the beginning of the church (Ezra 4:1-2). The first attack does not come from the inside, but from the outside. As soon as there is a blessing from God somewhere on earth, the devil with his trickery and enmity immediately comes. The Spirit of God calls the men who wish to help build the temple, “enemies”. Their words sound friendly, but the Spirit immediately shows their true character. They are enemies. They seek the destruction of the few who have returned.

Their tactics are those of the devil trying to gain influence through wiles. Once they had gained a foothold in the city of God, their trickery would have succeeded and they would be able to carry out their pernicious work. Their plan is not to build, but to demolish. For the small and weak remnant, it is a temptation. The offer increases the number of hands for building. The building would be easier and faster. At least it would seem that way. The reality, however, is that their strength would diminish. The security and strength of the people lie in their separation to God. If that is forgotten, Christians will engage in worldly issues, which will be at the expense of building God’s house.

The enemies claim that they call upon the same God and have also brought sacrifices (Ezra 4:2). They take a friendly attitude, they want to make friendship. Here comes Satan “as an angel of light” (2 Corinthians 11:14), while in Ezra 4:4 we see him “as a roaring lion” (1 Peter 5:8).

Esarhaddon is the son of Sennacherib and has taken away the rebellious tribes of Israel (2 Kings 17:6-8). Through him other nations were brought to Samaria. A mixture of religions has arisen, in which they worship the LORD and also serve their idols (2 Kings 17:41). According to their own confession, the adversaries do not belong to the people of God, even though they are in the land. They also know nothing of salvation through blood, they do not know God’s mighty deeds for His people. What they know they have heard of.

The offer to work together is a trap. The remnant sees through the trick and unmasks them as false workers (cf. Revelation 2:2; 2 Corinthians 11:13). The building of the temple should not be done by anyone but members of God’s people. Their answer is: “We ourselves” (Ezra 4:3). This is not a narrow-mindedness, but faithfulness to the LORD.

The church has forgotten that. Her history shows that she even consciously has been seeking the help of the world. We should not give up the special place of the church of God because we are only a weak remnant. We must never give up the principle that only those who are members of the body of Christ can take their place of responsibility in the work of the Lord. We must not give in to the spirit of our time.

The last words of Ezra 4:3 are a humbling confession of their position of bondage among the nations. Enclosed in them is the lack of former glory and the presence of weakness, both as a result of their failure and the judgment of God on it. Faith, however, counts on the grace that is present in God and that has made a new beginning possible. That is why there is also a courageous action and a refusal to connect with those who do not belong to God’s people. They speak in the spirit of what God says to the ungodly in Psalms 50 (Psalms 50:16).

After the refusal, the true nature of the enemies reveals itself (Ezra 4:4). The flesh hates not to be counted in the work of God. Now the adversaries try through intimidation to disturb the work. The adversary does not consist of an incident, but persists as long as Cyrus lives (Ezra 4:5).

Nehemiah 9:28

Introduction

When the people start building the temple, the enemy comes into action. God does not intervene. He acknowledges the reign of the nations, which has come because of the unfaithfulness of His people. Although He does not intervene, He is not indifferent to what His people do and what happens to them. He waits until the time is ripe for His people to be stirred back into action.

Enemies Want to Cooperate

As soon as the foundation is laid, the enemies appear on the scene, as they did at the beginning of the church (Ezra 4:1-2). The first attack does not come from the inside, but from the outside. As soon as there is a blessing from God somewhere on earth, the devil with his trickery and enmity immediately comes. The Spirit of God calls the men who wish to help build the temple, “enemies”. Their words sound friendly, but the Spirit immediately shows their true character. They are enemies. They seek the destruction of the few who have returned.

Their tactics are those of the devil trying to gain influence through wiles. Once they had gained a foothold in the city of God, their trickery would have succeeded and they would be able to carry out their pernicious work. Their plan is not to build, but to demolish. For the small and weak remnant, it is a temptation. The offer increases the number of hands for building. The building would be easier and faster. At least it would seem that way. The reality, however, is that their strength would diminish. The security and strength of the people lie in their separation to God. If that is forgotten, Christians will engage in worldly issues, which will be at the expense of building God’s house.

The enemies claim that they call upon the same God and have also brought sacrifices (Ezra 4:2). They take a friendly attitude, they want to make friendship. Here comes Satan “as an angel of light” (2 Corinthians 11:14), while in Ezra 4:4 we see him “as a roaring lion” (1 Peter 5:8).

Esarhaddon is the son of Sennacherib and has taken away the rebellious tribes of Israel (2 Kings 17:6-8). Through him other nations were brought to Samaria. A mixture of religions has arisen, in which they worship the LORD and also serve their idols (2 Kings 17:41). According to their own confession, the adversaries do not belong to the people of God, even though they are in the land. They also know nothing of salvation through blood, they do not know God’s mighty deeds for His people. What they know they have heard of.

The offer to work together is a trap. The remnant sees through the trick and unmasks them as false workers (cf. Revelation 2:2; 2 Corinthians 11:13). The building of the temple should not be done by anyone but members of God’s people. Their answer is: “We ourselves” (Ezra 4:3). This is not a narrow-mindedness, but faithfulness to the LORD.

The church has forgotten that. Her history shows that she even consciously has been seeking the help of the world. We should not give up the special place of the church of God because we are only a weak remnant. We must never give up the principle that only those who are members of the body of Christ can take their place of responsibility in the work of the Lord. We must not give in to the spirit of our time.

The last words of Ezra 4:3 are a humbling confession of their position of bondage among the nations. Enclosed in them is the lack of former glory and the presence of weakness, both as a result of their failure and the judgment of God on it. Faith, however, counts on the grace that is present in God and that has made a new beginning possible. That is why there is also a courageous action and a refusal to connect with those who do not belong to God’s people. They speak in the spirit of what God says to the ungodly in Psalms 50 (Psalms 50:16).

After the refusal, the true nature of the enemies reveals itself (Ezra 4:4). The flesh hates not to be counted in the work of God. Now the adversaries try through intimidation to disturb the work. The adversary does not consist of an incident, but persists as long as Cyrus lives (Ezra 4:5).

Nehemiah 9:29

Accusations Against the Jews

Ezra 4:6-23 describe how the enemies are successful in stopping the work of the building of the temple. In the days of Ahasuerus or Arthahsasta, they write a letter to him in which they accuse the Jews. They do this as soon as he is king (Ezra 4:6). So they don’t waste any time.

In order to carry out their purpose to stop the building of the temple the enemies join forces. From the enumeration of who these enemies are (Ezra 4:7-10), it becomes clear that all nations commit themselves in their purpose to stop the building of the temple. However much they may differ from each other, they are one in their striving against what is from and for God. In their enmity they unite (Psalms 2:2). Thus Herod and Pilate become “friends with one another” in their rejection of the Lord Jesus, “for before they had been enemies with each other” (Luke 23:12).

In their accusation, a copy of which has been preserved and is now quoted (Ezra 4:11), they mention several things that are intended to convince the king that construction should be stopped. In doing so, they use the necessary lies. The accusation that the Jews are rebuilding the city (Ezra 4:12) is a lie. It is about the temple and for that Cyrus has precisely given the order. Also the financial disadvantage that the king would suffer because the people “will not pay tribute, custom or toll” any longer (Ezra 4:13), is a lie.

As for themselves, the enemies praise themselves at Ahasuerus as loyal subjects (Ezra 4:14). They pretend to care about the honor and the importance of his reign. Saying that they “are in the service of the palace” they say that they are paid by the king’s court and that without what they get from the palace they would not be able to live. They pretend that they are so grateful to the king that they now warn him about what the Jews are doing, because that is to “the king’s dishonor” and it is not fitting for them to see that .

Similarly, enmity against Christ is often wrapped up in a hypocritical love for worldly rulers. The Jews hate the Roman regime but, because it serves their evil plans to kill Christ, they can shout: “We have no king but Caesar” (John 19:15).

Unfortunately, the accusation of a black past (Ezra 4:15) is partly true. The last kings of the two tribes, Jehoiakim and Zedekiah, rebelled against their rulers to whom the LORD has surrendered them. The danger of loss of territory the enemies write about (Ezra 4:16), has also been made up again. They pull out all the stops to get the king to issue the commandment that the building of the temple should be stopped.

Nehemiah 9:30

Accusations Against the Jews

Ezra 4:6-23 describe how the enemies are successful in stopping the work of the building of the temple. In the days of Ahasuerus or Arthahsasta, they write a letter to him in which they accuse the Jews. They do this as soon as he is king (Ezra 4:6). So they don’t waste any time.

In order to carry out their purpose to stop the building of the temple the enemies join forces. From the enumeration of who these enemies are (Ezra 4:7-10), it becomes clear that all nations commit themselves in their purpose to stop the building of the temple. However much they may differ from each other, they are one in their striving against what is from and for God. In their enmity they unite (Psalms 2:2). Thus Herod and Pilate become “friends with one another” in their rejection of the Lord Jesus, “for before they had been enemies with each other” (Luke 23:12).

In their accusation, a copy of which has been preserved and is now quoted (Ezra 4:11), they mention several things that are intended to convince the king that construction should be stopped. In doing so, they use the necessary lies. The accusation that the Jews are rebuilding the city (Ezra 4:12) is a lie. It is about the temple and for that Cyrus has precisely given the order. Also the financial disadvantage that the king would suffer because the people “will not pay tribute, custom or toll” any longer (Ezra 4:13), is a lie.

As for themselves, the enemies praise themselves at Ahasuerus as loyal subjects (Ezra 4:14). They pretend to care about the honor and the importance of his reign. Saying that they “are in the service of the palace” they say that they are paid by the king’s court and that without what they get from the palace they would not be able to live. They pretend that they are so grateful to the king that they now warn him about what the Jews are doing, because that is to “the king’s dishonor” and it is not fitting for them to see that .

Similarly, enmity against Christ is often wrapped up in a hypocritical love for worldly rulers. The Jews hate the Roman regime but, because it serves their evil plans to kill Christ, they can shout: “We have no king but Caesar” (John 19:15).

Unfortunately, the accusation of a black past (Ezra 4:15) is partly true. The last kings of the two tribes, Jehoiakim and Zedekiah, rebelled against their rulers to whom the LORD has surrendered them. The danger of loss of territory the enemies write about (Ezra 4:16), has also been made up again. They pull out all the stops to get the king to issue the commandment that the building of the temple should be stopped.

Nehemiah 9:31

Accusations Against the Jews

Ezra 4:6-23 describe how the enemies are successful in stopping the work of the building of the temple. In the days of Ahasuerus or Arthahsasta, they write a letter to him in which they accuse the Jews. They do this as soon as he is king (Ezra 4:6). So they don’t waste any time.

In order to carry out their purpose to stop the building of the temple the enemies join forces. From the enumeration of who these enemies are (Ezra 4:7-10), it becomes clear that all nations commit themselves in their purpose to stop the building of the temple. However much they may differ from each other, they are one in their striving against what is from and for God. In their enmity they unite (Psalms 2:2). Thus Herod and Pilate become “friends with one another” in their rejection of the Lord Jesus, “for before they had been enemies with each other” (Luke 23:12).

In their accusation, a copy of which has been preserved and is now quoted (Ezra 4:11), they mention several things that are intended to convince the king that construction should be stopped. In doing so, they use the necessary lies. The accusation that the Jews are rebuilding the city (Ezra 4:12) is a lie. It is about the temple and for that Cyrus has precisely given the order. Also the financial disadvantage that the king would suffer because the people “will not pay tribute, custom or toll” any longer (Ezra 4:13), is a lie.

As for themselves, the enemies praise themselves at Ahasuerus as loyal subjects (Ezra 4:14). They pretend to care about the honor and the importance of his reign. Saying that they “are in the service of the palace” they say that they are paid by the king’s court and that without what they get from the palace they would not be able to live. They pretend that they are so grateful to the king that they now warn him about what the Jews are doing, because that is to “the king’s dishonor” and it is not fitting for them to see that .

Similarly, enmity against Christ is often wrapped up in a hypocritical love for worldly rulers. The Jews hate the Roman regime but, because it serves their evil plans to kill Christ, they can shout: “We have no king but Caesar” (John 19:15).

Unfortunately, the accusation of a black past (Ezra 4:15) is partly true. The last kings of the two tribes, Jehoiakim and Zedekiah, rebelled against their rulers to whom the LORD has surrendered them. The danger of loss of territory the enemies write about (Ezra 4:16), has also been made up again. They pull out all the stops to get the king to issue the commandment that the building of the temple should be stopped.

Nehemiah 9:32

Accusations Against the Jews

Ezra 4:6-23 describe how the enemies are successful in stopping the work of the building of the temple. In the days of Ahasuerus or Arthahsasta, they write a letter to him in which they accuse the Jews. They do this as soon as he is king (Ezra 4:6). So they don’t waste any time.

In order to carry out their purpose to stop the building of the temple the enemies join forces. From the enumeration of who these enemies are (Ezra 4:7-10), it becomes clear that all nations commit themselves in their purpose to stop the building of the temple. However much they may differ from each other, they are one in their striving against what is from and for God. In their enmity they unite (Psalms 2:2). Thus Herod and Pilate become “friends with one another” in their rejection of the Lord Jesus, “for before they had been enemies with each other” (Luke 23:12).

In their accusation, a copy of which has been preserved and is now quoted (Ezra 4:11), they mention several things that are intended to convince the king that construction should be stopped. In doing so, they use the necessary lies. The accusation that the Jews are rebuilding the city (Ezra 4:12) is a lie. It is about the temple and for that Cyrus has precisely given the order. Also the financial disadvantage that the king would suffer because the people “will not pay tribute, custom or toll” any longer (Ezra 4:13), is a lie.

As for themselves, the enemies praise themselves at Ahasuerus as loyal subjects (Ezra 4:14). They pretend to care about the honor and the importance of his reign. Saying that they “are in the service of the palace” they say that they are paid by the king’s court and that without what they get from the palace they would not be able to live. They pretend that they are so grateful to the king that they now warn him about what the Jews are doing, because that is to “the king’s dishonor” and it is not fitting for them to see that .

Similarly, enmity against Christ is often wrapped up in a hypocritical love for worldly rulers. The Jews hate the Roman regime but, because it serves their evil plans to kill Christ, they can shout: “We have no king but Caesar” (John 19:15).

Unfortunately, the accusation of a black past (Ezra 4:15) is partly true. The last kings of the two tribes, Jehoiakim and Zedekiah, rebelled against their rulers to whom the LORD has surrendered them. The danger of loss of territory the enemies write about (Ezra 4:16), has also been made up again. They pull out all the stops to get the king to issue the commandment that the building of the temple should be stopped.

Nehemiah 9:33

Accusations Against the Jews

Ezra 4:6-23 describe how the enemies are successful in stopping the work of the building of the temple. In the days of Ahasuerus or Arthahsasta, they write a letter to him in which they accuse the Jews. They do this as soon as he is king (Ezra 4:6). So they don’t waste any time.

In order to carry out their purpose to stop the building of the temple the enemies join forces. From the enumeration of who these enemies are (Ezra 4:7-10), it becomes clear that all nations commit themselves in their purpose to stop the building of the temple. However much they may differ from each other, they are one in their striving against what is from and for God. In their enmity they unite (Psalms 2:2). Thus Herod and Pilate become “friends with one another” in their rejection of the Lord Jesus, “for before they had been enemies with each other” (Luke 23:12).

In their accusation, a copy of which has been preserved and is now quoted (Ezra 4:11), they mention several things that are intended to convince the king that construction should be stopped. In doing so, they use the necessary lies. The accusation that the Jews are rebuilding the city (Ezra 4:12) is a lie. It is about the temple and for that Cyrus has precisely given the order. Also the financial disadvantage that the king would suffer because the people “will not pay tribute, custom or toll” any longer (Ezra 4:13), is a lie.

As for themselves, the enemies praise themselves at Ahasuerus as loyal subjects (Ezra 4:14). They pretend to care about the honor and the importance of his reign. Saying that they “are in the service of the palace” they say that they are paid by the king’s court and that without what they get from the palace they would not be able to live. They pretend that they are so grateful to the king that they now warn him about what the Jews are doing, because that is to “the king’s dishonor” and it is not fitting for them to see that .

Similarly, enmity against Christ is often wrapped up in a hypocritical love for worldly rulers. The Jews hate the Roman regime but, because it serves their evil plans to kill Christ, they can shout: “We have no king but Caesar” (John 19:15).

Unfortunately, the accusation of a black past (Ezra 4:15) is partly true. The last kings of the two tribes, Jehoiakim and Zedekiah, rebelled against their rulers to whom the LORD has surrendered them. The danger of loss of territory the enemies write about (Ezra 4:16), has also been made up again. They pull out all the stops to get the king to issue the commandment that the building of the temple should be stopped.

Nehemiah 9:34

Accusations Against the Jews

Ezra 4:6-23 describe how the enemies are successful in stopping the work of the building of the temple. In the days of Ahasuerus or Arthahsasta, they write a letter to him in which they accuse the Jews. They do this as soon as he is king (Ezra 4:6). So they don’t waste any time.

In order to carry out their purpose to stop the building of the temple the enemies join forces. From the enumeration of who these enemies are (Ezra 4:7-10), it becomes clear that all nations commit themselves in their purpose to stop the building of the temple. However much they may differ from each other, they are one in their striving against what is from and for God. In their enmity they unite (Psalms 2:2). Thus Herod and Pilate become “friends with one another” in their rejection of the Lord Jesus, “for before they had been enemies with each other” (Luke 23:12).

In their accusation, a copy of which has been preserved and is now quoted (Ezra 4:11), they mention several things that are intended to convince the king that construction should be stopped. In doing so, they use the necessary lies. The accusation that the Jews are rebuilding the city (Ezra 4:12) is a lie. It is about the temple and for that Cyrus has precisely given the order. Also the financial disadvantage that the king would suffer because the people “will not pay tribute, custom or toll” any longer (Ezra 4:13), is a lie.

As for themselves, the enemies praise themselves at Ahasuerus as loyal subjects (Ezra 4:14). They pretend to care about the honor and the importance of his reign. Saying that they “are in the service of the palace” they say that they are paid by the king’s court and that without what they get from the palace they would not be able to live. They pretend that they are so grateful to the king that they now warn him about what the Jews are doing, because that is to “the king’s dishonor” and it is not fitting for them to see that .

Similarly, enmity against Christ is often wrapped up in a hypocritical love for worldly rulers. The Jews hate the Roman regime but, because it serves their evil plans to kill Christ, they can shout: “We have no king but Caesar” (John 19:15).

Unfortunately, the accusation of a black past (Ezra 4:15) is partly true. The last kings of the two tribes, Jehoiakim and Zedekiah, rebelled against their rulers to whom the LORD has surrendered them. The danger of loss of territory the enemies write about (Ezra 4:16), has also been made up again. They pull out all the stops to get the king to issue the commandment that the building of the temple should be stopped.

Nehemiah 9:35

Accusations Against the Jews

Ezra 4:6-23 describe how the enemies are successful in stopping the work of the building of the temple. In the days of Ahasuerus or Arthahsasta, they write a letter to him in which they accuse the Jews. They do this as soon as he is king (Ezra 4:6). So they don’t waste any time.

In order to carry out their purpose to stop the building of the temple the enemies join forces. From the enumeration of who these enemies are (Ezra 4:7-10), it becomes clear that all nations commit themselves in their purpose to stop the building of the temple. However much they may differ from each other, they are one in their striving against what is from and for God. In their enmity they unite (Psalms 2:2). Thus Herod and Pilate become “friends with one another” in their rejection of the Lord Jesus, “for before they had been enemies with each other” (Luke 23:12).

In their accusation, a copy of which has been preserved and is now quoted (Ezra 4:11), they mention several things that are intended to convince the king that construction should be stopped. In doing so, they use the necessary lies. The accusation that the Jews are rebuilding the city (Ezra 4:12) is a lie. It is about the temple and for that Cyrus has precisely given the order. Also the financial disadvantage that the king would suffer because the people “will not pay tribute, custom or toll” any longer (Ezra 4:13), is a lie.

As for themselves, the enemies praise themselves at Ahasuerus as loyal subjects (Ezra 4:14). They pretend to care about the honor and the importance of his reign. Saying that they “are in the service of the palace” they say that they are paid by the king’s court and that without what they get from the palace they would not be able to live. They pretend that they are so grateful to the king that they now warn him about what the Jews are doing, because that is to “the king’s dishonor” and it is not fitting for them to see that .

Similarly, enmity against Christ is often wrapped up in a hypocritical love for worldly rulers. The Jews hate the Roman regime but, because it serves their evil plans to kill Christ, they can shout: “We have no king but Caesar” (John 19:15).

Unfortunately, the accusation of a black past (Ezra 4:15) is partly true. The last kings of the two tribes, Jehoiakim and Zedekiah, rebelled against their rulers to whom the LORD has surrendered them. The danger of loss of territory the enemies write about (Ezra 4:16), has also been made up again. They pull out all the stops to get the king to issue the commandment that the building of the temple should be stopped.

Nehemiah 9:36

Accusations Against the Jews

Ezra 4:6-23 describe how the enemies are successful in stopping the work of the building of the temple. In the days of Ahasuerus or Arthahsasta, they write a letter to him in which they accuse the Jews. They do this as soon as he is king (Ezra 4:6). So they don’t waste any time.

In order to carry out their purpose to stop the building of the temple the enemies join forces. From the enumeration of who these enemies are (Ezra 4:7-10), it becomes clear that all nations commit themselves in their purpose to stop the building of the temple. However much they may differ from each other, they are one in their striving against what is from and for God. In their enmity they unite (Psalms 2:2). Thus Herod and Pilate become “friends with one another” in their rejection of the Lord Jesus, “for before they had been enemies with each other” (Luke 23:12).

In their accusation, a copy of which has been preserved and is now quoted (Ezra 4:11), they mention several things that are intended to convince the king that construction should be stopped. In doing so, they use the necessary lies. The accusation that the Jews are rebuilding the city (Ezra 4:12) is a lie. It is about the temple and for that Cyrus has precisely given the order. Also the financial disadvantage that the king would suffer because the people “will not pay tribute, custom or toll” any longer (Ezra 4:13), is a lie.

As for themselves, the enemies praise themselves at Ahasuerus as loyal subjects (Ezra 4:14). They pretend to care about the honor and the importance of his reign. Saying that they “are in the service of the palace” they say that they are paid by the king’s court and that without what they get from the palace they would not be able to live. They pretend that they are so grateful to the king that they now warn him about what the Jews are doing, because that is to “the king’s dishonor” and it is not fitting for them to see that .

Similarly, enmity against Christ is often wrapped up in a hypocritical love for worldly rulers. The Jews hate the Roman regime but, because it serves their evil plans to kill Christ, they can shout: “We have no king but Caesar” (John 19:15).

Unfortunately, the accusation of a black past (Ezra 4:15) is partly true. The last kings of the two tribes, Jehoiakim and Zedekiah, rebelled against their rulers to whom the LORD has surrendered them. The danger of loss of territory the enemies write about (Ezra 4:16), has also been made up again. They pull out all the stops to get the king to issue the commandment that the building of the temple should be stopped.

Nehemiah 9:37

Accusations Against the Jews

Ezra 4:6-23 describe how the enemies are successful in stopping the work of the building of the temple. In the days of Ahasuerus or Arthahsasta, they write a letter to him in which they accuse the Jews. They do this as soon as he is king (Ezra 4:6). So they don’t waste any time.

In order to carry out their purpose to stop the building of the temple the enemies join forces. From the enumeration of who these enemies are (Ezra 4:7-10), it becomes clear that all nations commit themselves in their purpose to stop the building of the temple. However much they may differ from each other, they are one in their striving against what is from and for God. In their enmity they unite (Psalms 2:2). Thus Herod and Pilate become “friends with one another” in their rejection of the Lord Jesus, “for before they had been enemies with each other” (Luke 23:12).

In their accusation, a copy of which has been preserved and is now quoted (Ezra 4:11), they mention several things that are intended to convince the king that construction should be stopped. In doing so, they use the necessary lies. The accusation that the Jews are rebuilding the city (Ezra 4:12) is a lie. It is about the temple and for that Cyrus has precisely given the order. Also the financial disadvantage that the king would suffer because the people “will not pay tribute, custom or toll” any longer (Ezra 4:13), is a lie.

As for themselves, the enemies praise themselves at Ahasuerus as loyal subjects (Ezra 4:14). They pretend to care about the honor and the importance of his reign. Saying that they “are in the service of the palace” they say that they are paid by the king’s court and that without what they get from the palace they would not be able to live. They pretend that they are so grateful to the king that they now warn him about what the Jews are doing, because that is to “the king’s dishonor” and it is not fitting for them to see that .

Similarly, enmity against Christ is often wrapped up in a hypocritical love for worldly rulers. The Jews hate the Roman regime but, because it serves their evil plans to kill Christ, they can shout: “We have no king but Caesar” (John 19:15).

Unfortunately, the accusation of a black past (Ezra 4:15) is partly true. The last kings of the two tribes, Jehoiakim and Zedekiah, rebelled against their rulers to whom the LORD has surrendered them. The danger of loss of territory the enemies write about (Ezra 4:16), has also been made up again. They pull out all the stops to get the king to issue the commandment that the building of the temple should be stopped.

Nehemiah 9:38

Accusations Against the Jews

Ezra 4:6-23 describe how the enemies are successful in stopping the work of the building of the temple. In the days of Ahasuerus or Arthahsasta, they write a letter to him in which they accuse the Jews. They do this as soon as he is king (Ezra 4:6). So they don’t waste any time.

In order to carry out their purpose to stop the building of the temple the enemies join forces. From the enumeration of who these enemies are (Ezra 4:7-10), it becomes clear that all nations commit themselves in their purpose to stop the building of the temple. However much they may differ from each other, they are one in their striving against what is from and for God. In their enmity they unite (Psalms 2:2). Thus Herod and Pilate become “friends with one another” in their rejection of the Lord Jesus, “for before they had been enemies with each other” (Luke 23:12).

In their accusation, a copy of which has been preserved and is now quoted (Ezra 4:11), they mention several things that are intended to convince the king that construction should be stopped. In doing so, they use the necessary lies. The accusation that the Jews are rebuilding the city (Ezra 4:12) is a lie. It is about the temple and for that Cyrus has precisely given the order. Also the financial disadvantage that the king would suffer because the people “will not pay tribute, custom or toll” any longer (Ezra 4:13), is a lie.

As for themselves, the enemies praise themselves at Ahasuerus as loyal subjects (Ezra 4:14). They pretend to care about the honor and the importance of his reign. Saying that they “are in the service of the palace” they say that they are paid by the king’s court and that without what they get from the palace they would not be able to live. They pretend that they are so grateful to the king that they now warn him about what the Jews are doing, because that is to “the king’s dishonor” and it is not fitting for them to see that .

Similarly, enmity against Christ is often wrapped up in a hypocritical love for worldly rulers. The Jews hate the Roman regime but, because it serves their evil plans to kill Christ, they can shout: “We have no king but Caesar” (John 19:15).

Unfortunately, the accusation of a black past (Ezra 4:15) is partly true. The last kings of the two tribes, Jehoiakim and Zedekiah, rebelled against their rulers to whom the LORD has surrendered them. The danger of loss of territory the enemies write about (Ezra 4:16), has also been made up again. They pull out all the stops to get the king to issue the commandment that the building of the temple should be stopped.