Welcome to the first installment of our three-part series on the timeless example of Nehemiah. If you're like me, you've probably found yourself scrolling through news feeds or chatting with friends, only to feel a deep ache in your soul over the state of our world, the division, the spiritual apathy, the crumbling foundations of faith and community. In this series, we'll dive into the Book of Nehemiah, a story of one man's God-given burden that led to extraordinary restoration. We'll explore how his example speaks directly to us as believers today, drawing parallels from the New Testament to illuminate our calling.
Our focus in this opening post is the problem or burden Nehemiah carried, as revealed in Nehemiah 1:1-3. This isn't just ancient history; it's a mirror for our own lives. We'll exegete this passage, unpacking its layers, and then connect it to Matthew 9:35-38, where Jesus models a similar compassion for the lost and calls us to action. As we journey through these texts using the English Standard Version (ESV) of the Bible, we'll highlight key words and phrases from the original Hebrew and Greek languages, explaining their depths to enrich our understanding. By the end, I pray you'll feel stirred, not overwhelmed, but empowered, to embrace your own God-ordained burdens in a harvest-ready world.
Why Nehemiah? About 1,000 years after Moses led Israel out of Egypt and roughly 400 years before Jesus' birth, the Jewish people were in dire straits. Their kingdoms had fallen: first the northern kingdom of Israel to the Assyrians, then the southern kingdom of Judah to the Babylonians. Jerusalem, once a beacon of God's presence with Solomon's magnificent temple, lay in ruins. The Babylonians had deported most of the population around 586 BC, leaving the city a ghost town for 70 years. Yet, in God's faithfulness, a remnant returned under leaders like Zerubbabel and Ezra, rebuilding the temple but leaving the city walls in rubble, a symbol of vulnerability and shame.
Nehemiah, a cupbearer to the Persian king Artaxerxes, enters the scene around 445 BC. Though physically in the opulent citadel of Susa (Shushan in some translations), his heart was tethered to Jerusalem. His story begins with a report that shatters his complacency, igniting a burden that would change everything. As believers today, we face our own "broken walls", Churches struggling with attendance, societies eroding morally, and individuals scattered without spiritual guidance. Jesus' words in Matthew 9 echo this, urging us to see the multitudes not as problems, but as a plentiful harvest needing laborers. This series will unfold in three parts: here, the burden; next, the prayerful response; and finally, the bold action. Let's begin by immersing ourselves in the text.
The Historical and Spiritual Backdrop of Nehemiah's Burden
To fully appreciate Nehemiah 1:1-3, it is essential to grasp the broader context. The exile wasn't just a political event; it was a spiritual crisis, fulfilling God's warnings in Deuteronomy about covenant unfaithfulness. After 70 years in Babylon (Jeremiah 25:11-12), Cyrus the Persian allowed a return in 538 BC. Only about 50,000 Jews, roughly 2% of the exiles, chose to go back (Ezra 2). They rebuilt the temple under Ezra's guidance, but the walls remained down, a stark reminder of defeat.
Imagine: walls weren't mere decorations in ancient cities. They provided defense, identity, and prosperity. Without them, Jerusalem was exposed to raids, its people living in fear and poverty. Earlier attempts to rebuild had been thwarted by enemies (Ezra 4:6-23), leaving the city in a state of perpetual distress. This sets the stage for Nehemiah, a man of influence in Persia yet deeply connected to his heritage.
As the narrative opens, it's the month of Chislev (November-December) in the twentieth year of Artaxerxes' reign (445 BC). Nehemiah inquires about the survivors, and the response is heartbreaking. This burden, a heavy, God-inspired concern, mirrors what many believers feel today: grief over lost souls, broken families, or cultural decay. But as we'll see in Matthew 9, such burdens are invitations to partner with God in restoration.
Exegeting Nehemiah 1:1-3: A Heart Broken for the Broken
Let's turn to the text itself and exegete it verse by verse. Exegesis refers to the process of drawing out the meaning from Scripture, considering its historical, literary, and linguistic contexts. We'll use the ESV for its fidelity to the original languages while highlighting Hebrew keywords with their transliterations, Strong's numbers, and explanations to uncover nuances.
Nehemiah 1:1 (ESV): "The words of Nehemiah the son of Hacaliah. Now it happened in the month of Chislev, in the twentieth year, as I was in Susa the citadel,"
This opening sets the memoir-like tone, "The words of Nehemiah" (dibre Nehemyah in Hebrew), indicating a personal account, much like prophetic books. Nehemiah, meaning "Yahweh comforts," was the son of Hacaliah, a name that may have meant "wait for Yahweh." The timing in Chislev (Kislev in Hebrew, from the root kasal, implying "hope" or "security," ironically contrasting the distress ahead) and the twentieth year pinpoint the historical moment.
Nehemiah was in Susa (Shushan), the Persian winter capital, described as "the citadel" (birah in Hebrew, Strong's 1002, meaning a fortified palace or fortress). This highlights his elite status as cupbearer (Nehemiah 1:11), a trusted role involving tasting the king's wine for poison. Yet, despite his comfort, Nehemiah's inquiry shows his heart was elsewhere. For us, these challenges: Where is our focus? In our citadels of security, jobs, homes, or on God's kingdom?
Nehemiah 1:2 (ESV): "that Hanani, one of my brothers, came with certain men from Judah. And I asked them concerning the Jews who escaped, who had survived the exile, and concerning Jerusalem."
Hanani, likely a literal brother (Nehemiah 7:2), arrives with men from Judah. Nehemiah "asked" (sha'al in Hebrew, Strong's 7592, meaning to inquire diligently, often with urgency or care). He specifies "the Jews who escaped" (peletah, from palat, Strong's 6413 and 6412, implying a remnant that fled or survived calamity) and "who had survived the exile" (she'erit, from sha'ar, Strong's 7604, meaning the remaining part, emphasizing a small, vulnerable group post-captivity).
His dual concern, "concerning the Jews... and concerning Jerusalem", reveals a holistic burden: people and place. Jerusalem (Yerushalayim, Strong's 3389, possibly "foundation of peace") symbolized God's presence. Nehemiah's proactive approach models spiritual sensitivity; he didn't wait for news, but sought it out. In our era of information overload, do we inquire about the spiritual state of our cities or the lost around us?
Nehemiah 1:3 (ESV): "And they said to me, 'The remnant there in the province who had survived the exile is in great trouble and shame. The wall of Jerusalem is broken down, and its gates are destroyed by fire.'"
This verse delivers the gut punch. "The remnant" (ha-nish'arim, from sha'ar, Strong's 7604, same as above, underscoring the survivors' fragility) in "the province" (medinah, Strong's 4082, referring to the Persian administrative district, highlighting subjugation).
They are in "great trouble" (ra'ah gedolah, Strong's 7451 for ra'ah meaning evil, calamity, or distress; 1419 for gedolah meaning great in magnitude). Ra'ah conveys not just hardship but moral and physical evil, echoing the curses of Deuteronomy 28 for disobedience. Paired with "shame" (cherpah, Strong's 2781, meaning reproach, disgrace, or contempt), it paints a picture of public humiliation, scorn from neighbors, and vulnerability to attack. Cherpah often appears in Psalms (e.g., Psalm 44:13) to deride God's people.
The physical symbols amplify this: "The wall of Jerusalem is broken down" (chomat Yerushalayim meporatset, Strong's 2346 for chomat meaning protective wall; 6555 for parats meaning to break through, burst, or demolish). Parats implies violent breaching, as in the Babylonian siege (2 Kings 25:10). Walls represented security (Proverbs 25:28 compares a man without self-control to a city with broken walls).
Finally, "its gates are destroyed by fire" (sha'areha nittsu ba'esh, Strong's 8179 for sha'ar meaning gate or entrance; 3341 for yatsat meaning to kindle or burn; 784 for 'esh meaning fire). Gates were hubs of justice and commerce (Ruth 4:1); their burning (nifal perfect form of yatsat indicates completed destruction) symbolized chaos, fulfilling prophecies like Jeremiah 52:13.
This report isn't just a collection of facts; it's a spiritual diagnosis. The broken walls and gates reflect a people without defense, living in distress (ra'ah) and disgrace (cherpah). Nehemiah's burden begins here, a holy discontent that propels him to prayer and action. For believers, this exegetical dive reveals that God's people can fall into similar states: spiritually walled-off from protection, gates of community burned by sin or neglect. But hope stirs, as burdens like this are often God's call to rebuild.
Exegeting Matthew 9:35-38: Jesus' Compassion and the Call to Labor
Now, let's bridge to the New Testament. Matthew 9:35-38 captures the climax of Jesus' ministry, where His compassion mirrors Nehemiah's burden, applying it to us. This passage follows healings and controversies, demonstrating Jesus' undeterred resolve in the face of criticism. We'll exegete it, highlighting Greek terms for more profound insight.
Matthew 9:35 (ESV): "And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction."
Jesus' itinerary, "went throughout" (periēgen, from perieimi, Strong's 4022, meaning to go about or traverse), shows relentless movement. He taught (didaskōn, Strong's 1321, systematic instruction), proclaimed (kēryssōn, Strong's 2784, heralding like a town crier) the "gospel of the kingdom" (euangelion tēs basileias, Strong's 2098 and 932, good news of God's reign), and healed (therapeuōn, Strong's 2323, to serve or cure) every "disease" (noson, Strong's 3554, sickness) and "affliction" (malakian, Strong's 3119, weakness or infirmity).
This triad, comprising teaching, preaching, and healing, fulfills Isaiah 61:1-2, announcing the arrival of the kingdom. For us, it embodies holistic ministry, addressing the mind, spirit, and body.
Matthew 9:36 (ESV): "When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd."
Here, the emotional core: "saw" (idōn, from horaō, Strong's 3708, perceiving deeply). "He had compassion" (esplanchnisthē, from splagchnizomai, Strong's 4697, aorist passive indicative, to be moved in the bowels or inward parts, denoting gut-wrenching pity). Splagchnizomai, unique to biblical Greek, captures visceral empathy, as in the prodigal's father (Luke 15:20). It's not detached; it propels action.
Because they were "harassed" (eskylmenoi, from skylō, Strong's 4660, perfect participle, to flay, vex, or trouble, implying mangled by life's burdens) and "helpless" (errimmenoi, from rhiptō, Strong's 4496, to throw down or scatter, suggesting prostrated exhaustion). This echoes the woes of the Old Testament under poor leaders (Ezekiel 34:5-6).
"Like sheep without a shepherd" (hōsei probata mē echonta poimena, Strong's 5616 for hōsei meaning as if; 4263 for probata, sheep; 3361 for mē, not; 4166 for poimena, shepherd). Sheep (probata) are vulnerable without guidance; poimen implies feeder and protector. Israel had "shepherds" (Pharisees, scribes), but they were worthless (Jeremiah 23:1). Jesus positions Himself as the Good Shepherd (John 10:11).
This compassion parallels Nehemiah's grief over ra'ah and cherpah, recognizing spiritual brokenness and taking action.
Matthew 9:37-38 (ESV): "Then he said to his disciples, 'The harvest is plentiful, but the laborers are few; therefore, pray earnestly to the Lord of the harvest to send out laborers into his harvest.'"
Shifting to opportunity: "Harvest" (therismos, Strong's 2326, reaping time) is "plentiful" (polys, Strong's 4183, abundant). But "laborers" (ergatai, Strong's 2040, workers) are "few" (oligoi, Strong's 3641, small in number).
"Therefore pray earnestly" (deēthēte oun, from deomai, Strong's 1189, to beg or implore urgently) to the "Lord of the harvest" (kyriou tou therismou), God Himself. "To send out" (ekbalē, from ekballō, Strong's 1544, to thrust or cast out, implying forceful commissioning, as in expelling demons).
This isn't passive; it's a command. The harvest (lost souls) is ready, but workers are scarce. Like Nehemiah, we're to pray and be willing to go.
Connecting Nehemiah's Burden to Our Lives
Nehemiah's burden in 1:1-3, grief over the remnant's ra'ah (distress) and cherpah (shame), the parats (broken) walls, and burned gates, finds New Testament fulfillment in Jesus' splagchnizomai (compassion) for the eskylmenoi (harassed) and errimmenoi (helpless) crowds, like probata (sheep) without poimena (shepherd).
Both reveal God's heart for restoration. Nehemiah saw physical and spiritual ruin; Jesus saw souls as a therismos (harvest) needing ergatai (laborers). For believers today, this holds profound significance.
First, recognize burdens as divine prompts. Nehemiah's inquiry led to action; Jesus' seeing led to compassion. What breaks your heart? Poverty, addiction, church decline? That's your ra'ah to address.
Second, understand the depth of the original languages. Ra'ah isn't mild trouble; it's calamity calling for intervention. Splagchnizomai isn't sympathy, it's gut-level mercy demanding response. We're not to moralize but emulate.
Third, apply to modern contexts. Our "walls" might be family boundaries eroded by media, or church "gates" burned by scandal. Like Jerusalem's survivors in Cherpah, many live in shame, as addicts, the depressed, the marginalized. Jesus calls us to see them as a harvest, not a hassle.
Fourth, pray for laborers. Ekballō implies God thrusts us out. Volunteer in ministry, share the gospel, rebuild communities. As Romans 8:37 says, we're more than conquerors, not mere survivors.
Finally, avoid complacency. Nehemiah left luxury; Jesus ignored critics. In a world of distractions, let burdens fuel prayerful action.
Looking Ahead
We've unpacked Nehemiah's burden and its echo in Jesus' compassion, exegeting the texts and mining original languages for treasure. This isn't ancient irrelevance; it's our blueprint for impact.
In Part 2, we'll explore Nehemiah's response, fervent prayer, and how it aligns with Jesus' intercession. Until then, ask God to reveal your burden. May we rise as laborers in His harvest.
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