Nehemiah 11: Promises Defined
Sermon • Submitted
0 ratings
· 14 viewsNotes
Transcript
Promises Defined
Promises Defined
So, let's take time to ask ourselves, over the course of this study, "Have I changed the way I worship the Lord?" "Does my spouse, my children, my friends notice a change in my attitude and character because of how I own those promises?"
Please take time to read the following scriptures: , , , .
The Text in Context
The Text in Context
Having finished building the Jerusalem wall, Nehemiah realized the city was underpopulated and formed a plan to correct the situation ().
While the vast majority of the people were still residing in their ancestral towns (), they gathered in Jerusalem at the beginning of the seventh month and requested that God’s law be read to them.
Hearing the law resulted in a joyful celebration of obedience to it (), a prayer of confession and affirmation of God’s covenant faithfulness (), and a renewed commitment to faithfulness to God’s commands in return ().
Part of that commitment was the pledge to provide a tenth of their produce for the Levites and priests (10:37–38).
Continuing in the spirit of chapters 8–10, without further prompting from any leader, the people now address the problem of Jerusalem’s underpopulation themselves by contributing a tenth of the community to live there.
Their goal seems to be for their settlement pattern in Judea to conform to God’s promise and plan.
Moreover, Jerusalem, which was to become a holy city (),
40 The whole valley—the corpses, the ashes, and all the fields as far as the Kidron Valley to the corner of the Horse Gate to the east—will be holy to the Lord. It will never be uprooted or demolished again.”
will now be inhabited by people committed to holiness.
will now be inhabited by people committed to holiness. The lists of 12:1–26 confirm that worship at the Jerusalem temple, reestablished in and committed to as part of the pledge of , continued, led in the appropriate way by appropriate people. Outline 1. Action taken to repopulate Jerusalem (11:1–2) 2. New settlers in Jerusalem (11:3–19) a. Introduction to list (11:3–4a) b. Men from Judah (11:4b–6) c. Men from Benjamin (11:7–9) d. Priests (11:10–14) e. Levites (11:15–18) f. Gatekeepers (11:19) 3. Dwelling places of people not assigned by lot to live in Jerusalem (11:20–36) a. Introduction to list (11:20) b. People living in Jerusalem for various reasons (11:21–24) i. Temple servants (11:21) ii. Levites (11:22–23) iii. Royal official (11:24) c. Locations inhabited by Judeans throughout the region (11:25–36) i. Villages inhabited by men of Judah (11:25–30) ii. Villages inhabited by men of Benjamin (11:31–35) iii. Note about relocation of some Levites from Judah (11:36) 4. Priests and Levites who returned with Zerubbabel (12:1–9) a. Introduction to list (12:1a) b. Priests (12:1b–7) c. Levites (12:8–9) 5. Succession of high priests (12:10–11) 6. Heads of priestly families in the time of Joiakim (12:12–21) 7. Notes on the times when the heads of families were recorded (12:22–23) 8. Heads of Levitical families in the time of Joiakim (12:24–26) Historical and Cultural Background In the ancient Near East, a holy city was one believed to be founded, defended, and ruled by the god who resided in that city’s temple. The Old Testament parallels this idea by stating that God chose Jerusalem as his dwelling place () and showing that he defended it (). expands the concept of a holy city further, as noted below. Interpretive Insights 11:1 cast lots. As in (and elsewhere in the Old Testament, e.g., the settlement of the land in ), lots are cast as a way of leaving a decision to God. This way the choice of who will move to Jerusalem is not potentially affected by the wishes of influential people. the holy city. This is the first place in Ezra-Nehemiah where Jerusalem is called holy, and it is an important fulfillment of the prophetic expectation of God’s restoration of Israel. The main reason it can be seen as holy is that the temple there has been restored to proper function, making it possible again for God to dwell in it among his people. The city’s holy status is also enhanced by the fact that, since the ark of the covenant was destroyed at the time of the Babylonian exile, the city itself, rather than the ark, is to be understood as God’s throne (). As well, the people have repented and committed themselves to obeying God, so the city will be appropriately inhabited by holy people. A holy God living among his holy people is the ideal established by the Old Testament (; , etc.). Thus, this verse reflects hope for the people’s future. 11:2 volunteered to live in Jerusalem. The Hebrew verb translated “volunteered” is elsewhere used to describe a material donation voluntarily given to the temple (; ; ). English translations may make it sound as though there are two groups of people: those who are chosen to live in Jerusalem by lot and those who volunteer to do so. This may be the case, or the text may be stating that those chosen to move to Jerusalem do so willingly. Either way, in the context of the tithing theme already noted (10:37–38; 11:1), the implication is that the people moving to Jerusalem are effectively presenting themselves at the holy place as an offering to God. 11:6 men of standing. The Hebrew word translated “standing” has a wide range of meaning. In this context it is more likely to mean “military ability” (given that concern for the safety of Jerusalem was one of the reasons for adding to its population in ) or “ability” more generally. While it is hard to be sure of the exact nuance, it seems to indicate that some of Judah’s finest are living in Jerusalem. The same semantic consideration applies in verse 14. 11:30 they were living . . . Valley of Hinnom. This statement summarizes the message of verses 25–30a. Most of the villages listed in these verses are in areas not under the control of the governor of the Judean province at this time, and most were not listed among the cities in which the first returnees settled in or (see the map in the unit on ). Some may be in Arab or Edomite territory, and some may simply be in territory directly administered by a Persian governor, known as a satrap. Yet all of them were part of the land settled by the Israelites during Joshua’s conquest. The point is that even though the Judeans do not have full control of this territory, they are occupying it in anticipation of the day when they will (compare ; ). Beersheba was traditionally the southernmost boundary of Israel, and the Hinnom Valley was just outside Jerusalem. The villages of the Benjamites (vv. 31–35) extend this occupied territory further north beyond Jerusalem. In line with this theme is the verb translated “living,” which actually means “camping.” The choice seems intended to recall Joshua’s conquest, during which the Israelites camped in various places as they did battle to take the land. The narrator presents the people as in a similar transition phase, having reentered the land promised to them by God and anticipating its full restoration to their control. 12:9 stood opposite them. The references to standing opposite (here and v. 24) probably refer to an arrangement where two choirs face each other and sing alternate lines or verses of a song. Since David instituted this format (v. 24), mentioning it here implies that the Levites are conducting worship as God wished. 12:24 the man of God. In the Old Testament, this phrase usually refers to a prophet. By referring to David here as a man of God rather than as the king, the text emphasizes that the reason his directions continue to be followed is that God spoke them through him. That was more important than the political authority he had as king. Theological Insights It is easy to think of God fulfilling his promises through mighty global acts at the end of time, or even by intervening in smaller, but equally miraculous, ways in the lives of individuals today. This passage, although perhaps uninteresting at first glance, emphasizes that God works out the details of his promises through the mundane efforts of his people. In a striking way, it draws attention to the necessity of many people taking part in the outworking of God’s plans. The repopulation of Jerusalem and the settlement of Judeans in towns throughout territory historically belonging to Judah and Benjamin are both significant features of the prophesied return. So, too, is the maintenance of worship in the Jerusalem temple according to God’s prescriptions. But each of these outcomes depends on the actions of many individuals. Many ordinary people, with appropriate lineages, have to leave the towns where they have already settled and move to Jerusalem for the city to have enough people. At this point in history it is less attractive as a place of residence than the places they are moving from (few houses had been rebuilt, ), so they have to sacrifice in order to help fulfill God’s plan. Settling outside the boundaries of the contemporary Judean province (11:25–35) also takes courage. Many priests and Levites have to honor their ancestry and take up the duties God prescribed for their families through Moses and David (12:1–26), since these roles are hereditary. As they do, the future God promised his people takes on greater concrete shape. God can and will perform miracles on a grand scale. But more often he prefers to construct his promised future out of the mosaic of the ordinary, yet faithful, courageous, and sacrificial, lives of thousands of his people. Teaching the Text Moving one’s residence or attending a regular church worship service are not activities people usually think of as important accomplishments for God’s kingdom. Miraculous answers to prayer, rescuing people from addiction, and leading others to put their faith in Jesus seem to fit the description better. But this passage shows that even relatively unspectacular acts of obedience are important parts of God’s plan. For the ancient Judeans, moving to Jerusalem is probably more an inconvenience and a lot of hard work than anything miraculous. Donating a tithe of their income is one thing, but “donating themselves” to be new residents of Jerusalem takes sacrificial giving to a new level. Although there is no direct parallel to this relocating to Jerusalem for Christians, the New Testament example is of believers who give themselves to God first before making decisions about giving other things, such as money (). All believers should give of themselves in whatever way will help to do what God wants done in the world. This will often not be convenient or pleasant. Those Judeans who settle in towns where they are a minority will not have an easy time of it either. They may well encounter persecution of various kinds, but their presence in the land promised to Abraham’s descendants is an important phase in the land’s restoration to them. Christians are not called to claim real estate in the same way. Instead, they anticipate God’s kingdom coming in his will being done on earth as it is in heaven. To that end they seek to be salt and light wherever they are. That may involve anything from going to live in another country to just going to work. No matter where, they should provide an effective witness of Christ and his plans for the world, even when that may be unpopular. The lists of priests and Levites may seem uninspiring, but they confirm that godly worship continues at the Jerusalem temple from the return from exile down to the narrator’s time, and that this is an essential feature of the restoration of God’s relationship with his people. Many of the detailed prescriptions for this worship no longer apply to the New Testament church, but worship itself is still central in the life of God’s people. To enjoy his presence and praise him is among the greatest blessings God has given to believers. As Christians worship, they are already receiving God’s promises, even as they look forward to a greater experience of his presence in the future. It is no coincidence that many of the scenes of heaven in Revelation have worship as a major theme. This passage is a great reminder of the value of living as believers wherever we are and making worship a priority, even if these can seem very mundane at times. The future God promises is increasingly fleshed out as the whole church adopts this lifestyle. The lists in these chapters certainly present a structured and ordered worshiping community. The author’s intent, however, is to indicate that the structure of the community matches the design given by God in Scripture, leading toward the fulfillment of God’s plan and purposes. To see a message about the need for order within the context of renewal is likely departing from the authorial intent.
The lists of 12:1–26 confirm that worship at the Jerusalem temple, reestablished in and committed to as part of the pledge of , continued, led in the appropriate way by appropriate people.
So I would like to go thru a quick outline thru 11 and 12
Outline
Outline
1. Action taken to repopulate Jerusalem (11:1–2)
2. New settlers in Jerusalem (11:3–19)
a. Introduction to list (11:3–4a)
b. Men from Judah (11:4b–6)
c. Men from Benjamin (11:7–9)
d. Priests (11:10–14)
e. Levites (11:15–18)
f. Gatekeepers (11:19)
3. Dwelling places of people not assigned by lot to live in Jerusalem (11:20–36)
a. Introduction to list (11:20)
b. People living in Jerusalem for various reasons (11:21–24)
i. Temple servants (11:21)
ii. Levites (11:22–23)
iii. Royal official (11:24)
c. Locations inhabited by Judeans throughout the region (11:25–36)
i. Villages inhabited by men of Judah (11:25–30)
ii. Villages inhabited by men of Benjamin (11:31–35)
iii. Note about relocation of some Levites from Judah (11:36)
4. Priests and Levites who returned with Zerubbabel (12:1–9)
a. Introduction to list (12:1a)
b. Priests (12:1b–7)
c. Levites (12:8–9)
5. Succession of high priests (12:10–11)
6. Heads of priestly families in the time of Joiakim (12:12–21)
7. Notes on the times when the heads of families were recorded (12:22–23)
8. Heads of Levitical families in the time of Joiakim (12:24–26)
So let’s read the first 3 verses to get started
1 Now the leaders of the people stayed in Jerusalem, and the rest of the people cast lots for one out of ten to come and live in Jerusalem, the holy city, while the other nine-tenths remained in their towns.
2 The people blessed all the men who volunteered to live in Jerusalem.
3 These are the heads of the province who stayed in Jerusalem (but in the villages of Judah each lived on his own property in their towns—the Israelites, priests, Levites, temple servants, and descendants of Solomon’s servants—
We will go thru the rest and target some key verses to land on for explanation and application. But before we start, let’s look at the Historical and Cultural background.
Historical and Cultural Background
Historical and Cultural Background
In the ancient Near East, a holy city was one believed to be founded, defended, and ruled by the god who resided in that city’s temple.
The Old Testament parallels this idea by stating that God chose Jerusalem as his dwelling place ()
3 The Lord said to him: I have heard your prayer and petition you have made before me. I have consecrated this temple you have built, to put my name there forever; my eyes and my heart will be there at all times.
and showing that he defended it.
and showing that he defended it (). expands the concept of a holy city further, as noted below. Interpretive Insights 11:1 cast lots. As in (and elsewhere in the Old Testament, e.g., the settlement of the land in ), lots are cast as a way of leaving a decision to God. This way the choice of who will move to Jerusalem is not potentially affected by the wishes of influential people. the holy city. This is the first place in Ezra-Nehemiah where Jerusalem is called holy, and it is an important fulfillment of the prophetic expectation of God’s restoration of Israel. The main reason it can be seen as holy is that the temple there has been restored to proper function, making it possible again for God to dwell in it among his people. The city’s holy status is also enhanced by the fact that, since the ark of the covenant was destroyed at the time of the Babylonian exile, the city itself, rather than the ark, is to be understood as God’s throne (). As well, the people have repented and committed themselves to obeying God, so the city will be appropriately inhabited by holy people. A holy God living among his holy people is the ideal established by the Old Testament (; , etc.). Thus, this verse reflects hope for the people’s future. 11:2 volunteered to live in Jerusalem. The Hebrew verb translated “volunteered” is elsewhere used to describe a material donation voluntarily given to the temple (; ; ). English translations may make it sound as though there are two groups of people: those who are chosen to live in Jerusalem by lot and those who volunteer to do so. This may be the case, or the text may be stating that those chosen to move to Jerusalem do so willingly. Either way, in the context of the tithing theme already noted (10:37–38; 11:1), the implication is that the people moving to Jerusalem are effectively presenting themselves at the holy place as an offering to God. 11:6 men of standing. The Hebrew word translated “standing” has a wide range of meaning. In this context it is more likely to mean “military ability” (given that concern for the safety of Jerusalem was one of the reasons for adding to its population in ) or “ability” more generally. While it is hard to be sure of the exact nuance, it seems to indicate that some of Judah’s finest are living in Jerusalem. The same semantic consideration applies in verse 14. 11:30 they were living . . . Valley of Hinnom. This statement summarizes the message of verses 25–30a. Most of the villages listed in these verses are in areas not under the control of the governor of the Judean province at this time, and most were not listed among the cities in which the first returnees settled in or (see the map in the unit on ). Some may be in Arab or Edomite territory, and some may simply be in territory directly administered by a Persian governor, known as a satrap. Yet all of them were part of the land settled by the Israelites during Joshua’s conquest. The point is that even though the Judeans do not have full control of this territory, they are occupying it in anticipation of the day when they will (compare ; ). Beersheba was traditionally the southernmost boundary of Israel, and the Hinnom Valley was just outside Jerusalem. The villages of the Benjamites (vv. 31–35) extend this occupied territory further north beyond Jerusalem. In line with this theme is the verb translated “living,” which actually means “camping.” The choice seems intended to recall Joshua’s conquest, during which the Israelites camped in various places as they did battle to take the land. The narrator presents the people as in a similar transition phase, having reentered the land promised to them by God and anticipating its full restoration to their control. 12:9 stood opposite them. The references to standing opposite (here and v. 24) probably refer to an arrangement where two choirs face each other and sing alternate lines or verses of a song. Since David instituted this format (v. 24), mentioning it here implies that the Levites are conducting worship as God wished. 12:24 the man of God. In the Old Testament, this phrase usually refers to a prophet. By referring to David here as a man of God rather than as the king, the text emphasizes that the reason his directions continue to be followed is that God spoke them through him. That was more important than the political authority he had as king. Theological Insights It is easy to think of God fulfilling his promises through mighty global acts at the end of time, or even by intervening in smaller, but equally miraculous, ways in the lives of individuals today. This passage, although perhaps uninteresting at first glance, emphasizes that God works out the details of his promises through the mundane efforts of his people. In a striking way, it draws attention to the necessity of many people taking part in the outworking of God’s plans. The repopulation of Jerusalem and the settlement of Judeans in towns throughout territory historically belonging to Judah and Benjamin are both significant features of the prophesied return. So, too, is the maintenance of worship in the Jerusalem temple according to God’s prescriptions. But each of these outcomes depends on the actions of many individuals. Many ordinary people, with appropriate lineages, have to leave the towns where they have already settled and move to Jerusalem for the city to have enough people. At this point in history it is less attractive as a place of residence than the places they are moving from (few houses had been rebuilt, ), so they have to sacrifice in order to help fulfill God’s plan. Settling outside the boundaries of the contemporary Judean province (11:25–35) also takes courage. Many priests and Levites have to honor their ancestry and take up the duties God prescribed for their families through Moses and David (12:1–26), since these roles are hereditary. As they do, the future God promised his people takes on greater concrete shape. God can and will perform miracles on a grand scale. But more often he prefers to construct his promised future out of the mosaic of the ordinary, yet faithful, courageous, and sacrificial, lives of thousands of his people. Teaching the Text Moving one’s residence or attending a regular church worship service are not activities people usually think of as important accomplishments for God’s kingdom. Miraculous answers to prayer, rescuing people from addiction, and leading others to put their faith in Jesus seem to fit the description better. But this passage shows that even relatively unspectacular acts of obedience are important parts of God’s plan. For the ancient Judeans, moving to Jerusalem is probably more an inconvenience and a lot of hard work than anything miraculous. Donating a tithe of their income is one thing, but “donating themselves” to be new residents of Jerusalem takes sacrificial giving to a new level. Although there is no direct parallel to this relocating to Jerusalem for Christians, the New Testament example is of believers who give themselves to God first before making decisions about giving other things, such as money (). All believers should give of themselves in whatever way will help to do what God wants done in the world. This will often not be convenient or pleasant. Those Judeans who settle in towns where they are a minority will not have an easy time of it either. They may well encounter persecution of various kinds, but their presence in the land promised to Abraham’s descendants is an important phase in the land’s restoration to them. Christians are not called to claim real estate in the same way. Instead, they anticipate God’s kingdom coming in his will being done on earth as it is in heaven. To that end they seek to be salt and light wherever they are. That may involve anything from going to live in another country to just going to work. No matter where, they should provide an effective witness of Christ and his plans for the world, even when that may be unpopular. The lists of priests and Levites may seem uninspiring, but they confirm that godly worship continues at the Jerusalem temple from the return from exile down to the narrator’s time, and that this is an essential feature of the restoration of God’s relationship with his people. Many of the detailed prescriptions for this worship no longer apply to the New Testament church, but worship itself is still central in the life of God’s people. To enjoy his presence and praise him is among the greatest blessings God has given to believers. As Christians worship, they are already receiving God’s promises, even as they look forward to a greater experience of his presence in the future. It is no coincidence that many of the scenes of heaven in Revelation have worship as a major theme. This passage is a great reminder of the value of living as believers wherever we are and making worship a priority, even if these can seem very mundane at times. The future God promises is increasingly fleshed out as the whole church adopts this lifestyle. The lists in these chapters certainly present a structured and ordered worshiping community. The author’s intent, however, is to indicate that the structure of the community matches the design given by God in Scripture, leading toward the fulfillment of God’s plan and purposes. To see a message about the need for order within the context of renewal is likely departing from the authorial intent.
expands the concept of a holy city further. We will delve into that right now...
Applying God’s Word
Applying God’s Word
11:1 cast lots.
11:1 cast lots.
1 Now the leaders of the people stayed in Jerusalem, and the rest of the people cast lots for one out of ten to come and live in Jerusalem, the holy city, while the other nine-tenths remained in their towns.
As in (and elsewhere in the Old Testament, e.g., the settlement of the land in ), lots are cast as a way of leaving a decision to God. This way the choice of who will move to Jerusalem is not potentially affected by the wishes of influential people. the holy city. This is the first place in Ezra-Nehemiah where Jerusalem is called holy, and it is an important fulfillment of the prophetic expectation of God’s restoration of Israel. The main reason it can be seen as holy is that the temple there has been restored to proper function, making it possible again for God to dwell in it among his people. The city’s holy status is also enhanced by the fact that, since the ark of the covenant was destroyed at the time of the Babylonian exile, the city itself, rather than the ark, is to be understood as God’s throne (). As well, the people have repented and committed themselves to obeying God, so the city will be appropriately inhabited by holy people. A holy God living among his holy people is the ideal established by the Old Testament (; , etc.). Thus, this verse reflects hope for the people’s future. 11:2 volunteered to live in Jerusalem. The Hebrew verb translated “volunteered” is elsewhere used to describe a material donation voluntarily given to the temple (; ; ). English translations may make it sound as though there are two groups of people: those who are chosen to live in Jerusalem by lot and those who volunteer to do so. This may be the case, or the text may be stating that those chosen to move to Jerusalem do so willingly. Either way, in the context of the tithing theme already noted (10:37–38; 11:1), the implication is that the people moving to Jerusalem are effectively presenting themselves at the holy place as an offering to God. 11:6 men of standing. The Hebrew word translated “standing” has a wide range of meaning. In this context it is more likely to mean “military ability” (given that concern for the safety of Jerusalem was one of the reasons for adding to its population in ) or “ability” more generally. While it is hard to be sure of the exact nuance, it seems to indicate that some of Judah’s finest are living in Jerusalem. The same semantic consideration applies in verse 14. 11:30 they were living . . . Valley of Hinnom. This statement summarizes the message of verses 25–30a. Most of the villages listed in these verses are in areas not under the control of the governor of the Judean province at this time, and most were not listed among the cities in which the first returnees settled in or (see the map in the unit on ). Some may be in Arab or Edomite territory, and some may simply be in territory directly administered by a Persian governor, known as a satrap. Yet all of them were part of the land settled by the Israelites during Joshua’s conquest. The point is that even though the Judeans do not have full control of this territory, they are occupying it in anticipation of the day when they will (compare ; ). Beersheba was traditionally the southernmost boundary of Israel, and the Hinnom Valley was just outside Jerusalem. The villages of the Benjamites (vv. 31–35) extend this occupied territory further north beyond Jerusalem. In line with this theme is the verb translated “living,” which actually means “camping.” The choice seems intended to recall Joshua’s conquest, during which the Israelites camped in various places as they did battle to take the land. The narrator presents the people as in a similar transition phase, having reentered the land promised to them by God and anticipating its full restoration to their control. 12:9 stood opposite them. The references to standing opposite (here and v. 24) probably refer to an arrangement where two choirs face each other and sing alternate lines or verses of a song. Since David instituted this format (v. 24), mentioning it here implies that the Levites are conducting worship as God wished. 12:24 the man of God. In the Old Testament, this phrase usually refers to a prophet. By referring to David here as a man of God rather than as the king, the text emphasizes that the reason his directions continue to be followed is that God spoke them through him. That was more important than the political authority he had as king. Theological Insights It is easy to think of God fulfilling his promises through mighty global acts at the end of time, or even by intervening in smaller, but equally miraculous, ways in the lives of individuals today. This passage, although perhaps uninteresting at first glance, emphasizes that God works out the details of his promises through the mundane efforts of his people. In a striking way, it draws attention to the necessity of many people taking part in the outworking of God’s plans. The repopulation of Jerusalem and the settlement of Judeans in towns throughout territory historically belonging to Judah and Benjamin are both significant features of the prophesied return. So, too, is the maintenance of worship in the Jerusalem temple according to God’s prescriptions. But each of these outcomes depends on the actions of many individuals. Many ordinary people, with appropriate lineages, have to leave the towns where they have already settled and move to Jerusalem for the city to have enough people. At this point in history it is less attractive as a place of residence than the places they are moving from (few houses had been rebuilt, ), so they have to sacrifice in order to help fulfill God’s plan. Settling outside the boundaries of the contemporary Judean province (11:25–35) also takes courage. Many priests and Levites have to honor their ancestry and take up the duties God prescribed for their families through Moses and David (12:1–26), since these roles are hereditary. As they do, the future God promised his people takes on greater concrete shape. God can and will perform miracles on a grand scale. But more often he prefers to construct his promised future out of the mosaic of the ordinary, yet faithful, courageous, and sacrificial, lives of thousands of his people. Teaching the Text Moving one’s residence or attending a regular church worship service are not activities people usually think of as important accomplishments for God’s kingdom. Miraculous answers to prayer, rescuing people from addiction, and leading others to put their faith in Jesus seem to fit the description better. But this passage shows that even relatively unspectacular acts of obedience are important parts of God’s plan. For the ancient Judeans, moving to Jerusalem is probably more an inconvenience and a lot of hard work than anything miraculous. Donating a tithe of their income is one thing, but “donating themselves” to be new residents of Jerusalem takes sacrificial giving to a new level. Although there is no direct parallel to this relocating to Jerusalem for Christians, the New Testament example is of believers who give themselves to God first before making decisions about giving other things, such as money (). All believers should give of themselves in whatever way will help to do what God wants done in the world. This will often not be convenient or pleasant. Those Judeans who settle in towns where they are a minority will not have an easy time of it either. They may well encounter persecution of various kinds, but their presence in the land promised to Abraham’s descendants is an important phase in the land’s restoration to them. Christians are not called to claim real estate in the same way. Instead, they anticipate God’s kingdom coming in his will being done on earth as it is in heaven. To that end they seek to be salt and light wherever they are. That may involve anything from going to live in another country to just going to work. No matter where, they should provide an effective witness of Christ and his plans for the world, even when that may be unpopular. The lists of priests and Levites may seem uninspiring, but they confirm that godly worship continues at the Jerusalem temple from the return from exile down to the narrator’s time, and that this is an essential feature of the restoration of God’s relationship with his people. Many of the detailed prescriptions for this worship no longer apply to the New Testament church, but worship itself is still central in the life of God’s people. To enjoy his presence and praise him is among the greatest blessings God has given to believers. As Christians worship, they are already receiving God’s promises, even as they look forward to a greater experience of his presence in the future. It is no coincidence that many of the scenes of heaven in Revelation have worship as a major theme. This passage is a great reminder of the value of living as believers wherever we are and making worship a priority, even if these can seem very mundane at times. The future God promises is increasingly fleshed out as the whole church adopts this lifestyle. The lists in these chapters certainly present a structured and ordered worshiping community. The author’s intent, however, is to indicate that the structure of the community matches the design given by God in Scripture, leading toward the fulfillment of God’s plan and purposes. To see a message about the need for order within the context of renewal is likely departing from the authorial intent.
As in (and elsewhere in the Old Testament, e.g., the settlement of the land in ), lots are cast as a way of leaving a decision to God.
This way the choice of who will move to Jerusalem is not potentially affected by the wishes of influential people.
the holy city.
the holy city.
This is the first place in Ezra-Nehemiah where Jerusalem is called holy, and it is an important fulfillment of the prophetic expectation of God’s restoration of Israel.
The main reason it can be seen as holy is that the temple there has been restored to proper function, making it possible again for God to dwell in it among his people.
This is the first place in Ezra-Nehemiah where Jerusalem is called holy, and it is an important fulfillment of the prophetic expectation of God’s restoration of Israel. The main reason it can be seen as holy is that the temple there has been restored to proper function, making it possible again for God to dwell in it among his people. The city’s holy status is also enhanced by the fact that, since the ark of the covenant was destroyed at the time of the Babylonian exile, the city itself, rather than the ark, is to be understood as God’s throne (). As well, the people have repented and committed themselves to obeying God, so the city will be appropriately inhabited by holy people. A holy God living among his holy people is the ideal established by the Old Testament (; , etc.). Thus, this verse reflects hope for the people’s future. 11:2 volunteered to live in Jerusalem. The Hebrew verb translated “volunteered” is elsewhere used to describe a material donation voluntarily given to the temple (; ; ). English translations may make it sound as though there are two groups of people: those who are chosen to live in Jerusalem by lot and those who volunteer to do so. This may be the case, or the text may be stating that those chosen to move to Jerusalem do so willingly. Either way, in the context of the tithing theme already noted (10:37–38; 11:1), the implication is that the people moving to Jerusalem are effectively presenting themselves at the holy place as an offering to God. 11:6 men of standing. The Hebrew word translated “standing” has a wide range of meaning. In this context it is more likely to mean “military ability” (given that concern for the safety of Jerusalem was one of the reasons for adding to its population in ) or “ability” more generally. While it is hard to be sure of the exact nuance, it seems to indicate that some of Judah’s finest are living in Jerusalem. The same semantic consideration applies in verse 14. 11:30 they were living . . . Valley of Hinnom. This statement summarizes the message of verses 25–30a. Most of the villages listed in these verses are in areas not under the control of the governor of the Judean province at this time, and most were not listed among the cities in which the first returnees settled in or (see the map in the unit on ). Some may be in Arab or Edomite territory, and some may simply be in territory directly administered by a Persian governor, known as a satrap. Yet all of them were part of the land settled by the Israelites during Joshua’s conquest. The point is that even though the Judeans do not have full control of this territory, they are occupying it in anticipation of the day when they will (compare ; ). Beersheba was traditionally the southernmost boundary of Israel, and the Hinnom Valley was just outside Jerusalem. The villages of the Benjamites (vv. 31–35) extend this occupied territory further north beyond Jerusalem. In line with this theme is the verb translated “living,” which actually means “camping.” The choice seems intended to recall Joshua’s conquest, during which the Israelites camped in various places as they did battle to take the land. The narrator presents the people as in a similar transition phase, having reentered the land promised to them by God and anticipating its full restoration to their control. 12:9 stood opposite them. The references to standing opposite (here and v. 24) probably refer to an arrangement where two choirs face each other and sing alternate lines or verses of a song. Since David instituted this format (v. 24), mentioning it here implies that the Levites are conducting worship as God wished. 12:24 the man of God. In the Old Testament, this phrase usually refers to a prophet. By referring to David here as a man of God rather than as the king, the text emphasizes that the reason his directions continue to be followed is that God spoke them through him. That was more important than the political authority he had as king. Theological Insights It is easy to think of God fulfilling his promises through mighty global acts at the end of time, or even by intervening in smaller, but equally miraculous, ways in the lives of individuals today. This passage, although perhaps uninteresting at first glance, emphasizes that God works out the details of his promises through the mundane efforts of his people. In a striking way, it draws attention to the necessity of many people taking part in the outworking of God’s plans. The repopulation of Jerusalem and the settlement of Judeans in towns throughout territory historically belonging to Judah and Benjamin are both significant features of the prophesied return. So, too, is the maintenance of worship in the Jerusalem temple according to God’s prescriptions. But each of these outcomes depends on the actions of many individuals. Many ordinary people, with appropriate lineages, have to leave the towns where they have already settled and move to Jerusalem for the city to have enough people. At this point in history it is less attractive as a place of residence than the places they are moving from (few houses had been rebuilt, ), so they have to sacrifice in order to help fulfill God’s plan. Settling outside the boundaries of the contemporary Judean province (11:25–35) also takes courage. Many priests and Levites have to honor their ancestry and take up the duties God prescribed for their families through Moses and David (12:1–26), since these roles are hereditary. As they do, the future God promised his people takes on greater concrete shape. God can and will perform miracles on a grand scale. But more often he prefers to construct his promised future out of the mosaic of the ordinary, yet faithful, courageous, and sacrificial, lives of thousands of his people. Teaching the Text Moving one’s residence or attending a regular church worship service are not activities people usually think of as important accomplishments for God’s kingdom. Miraculous answers to prayer, rescuing people from addiction, and leading others to put their faith in Jesus seem to fit the description better. But this passage shows that even relatively unspectacular acts of obedience are important parts of God’s plan. For the ancient Judeans, moving to Jerusalem is probably more an inconvenience and a lot of hard work than anything miraculous. Donating a tithe of their income is one thing, but “donating themselves” to be new residents of Jerusalem takes sacrificial giving to a new level. Although there is no direct parallel to this relocating to Jerusalem for Christians, the New Testament example is of believers who give themselves to God first before making decisions about giving other things, such as money (). All believers should give of themselves in whatever way will help to do what God wants done in the world. This will often not be convenient or pleasant. Those Judeans who settle in towns where they are a minority will not have an easy time of it either. They may well encounter persecution of various kinds, but their presence in the land promised to Abraham’s descendants is an important phase in the land’s restoration to them. Christians are not called to claim real estate in the same way. Instead, they anticipate God’s kingdom coming in his will being done on earth as it is in heaven. To that end they seek to be salt and light wherever they are. That may involve anything from going to live in another country to just going to work. No matter where, they should provide an effective witness of Christ and his plans for the world, even when that may be unpopular. The lists of priests and Levites may seem uninspiring, but they confirm that godly worship continues at the Jerusalem temple from the return from exile down to the narrator’s time, and that this is an essential feature of the restoration of God’s relationship with his people. Many of the detailed prescriptions for this worship no longer apply to the New Testament church, but worship itself is still central in the life of God’s people. To enjoy his presence and praise him is among the greatest blessings God has given to believers. As Christians worship, they are already receiving God’s promises, even as they look forward to a greater experience of his presence in the future. It is no coincidence that many of the scenes of heaven in Revelation have worship as a major theme. This passage is a great reminder of the value of living as believers wherever we are and making worship a priority, even if these can seem very mundane at times. The future God promises is increasingly fleshed out as the whole church adopts this lifestyle. The lists in these chapters certainly present a structured and ordered worshiping community. The author’s intent, however, is to indicate that the structure of the community matches the design given by God in Scripture, leading toward the fulfillment of God’s plan and purposes. To see a message about the need for order within the context of renewal is likely departing from the authorial intent.
The city’s holy status is also enhanced by the fact that, since the ark of the covenant was destroyed at the time of the Babylonian exile, the city itself, rather than the ark, is to be understood as God’s throne ().
16 When you multiply and increase in the land, in those days—this is the Lord’s declaration—no one will say again, “The ark of the Lord’s covenant.” It will never come to mind, and no one will remember or miss it. Another one will not be made.
17 At that time Jerusalem will be called The Lord’s Throne, and all the nations will be gathered to it, to the name of the Lord in Jerusalem. They will cease to follow the stubbornness of their evil hearts.
As well, the people have repented and committed themselves to obeying God, so the city will be appropriately inhabited by holy people. A holy God living among his holy people is the ideal established by the Old Testament (; , etc.). Thus, this verse reflects hope for the people’s future. 11:2 volunteered to live in Jerusalem. The Hebrew verb translated “volunteered” is elsewhere used to describe a material donation voluntarily given to the temple (; ; ). English translations may make it sound as though there are two groups of people: those who are chosen to live in Jerusalem by lot and those who volunteer to do so. This may be the case, or the text may be stating that those chosen to move to Jerusalem do so willingly. Either way, in the context of the tithing theme already noted (10:37–38; 11:1), the implication is that the people moving to Jerusalem are effectively presenting themselves at the holy place as an offering to God. 11:6 men of standing. The Hebrew word translated “standing” has a wide range of meaning. In this context it is more likely to mean “military ability” (given that concern for the safety of Jerusalem was one of the reasons for adding to its population in ) or “ability” more generally. While it is hard to be sure of the exact nuance, it seems to indicate that some of Judah’s finest are living in Jerusalem. The same semantic consideration applies in verse 14. 11:30 they were living . . . Valley of Hinnom. This statement summarizes the message of verses 25–30a. Most of the villages listed in these verses are in areas not under the control of the governor of the Judean province at this time, and most were not listed among the cities in which the first returnees settled in or (see the map in the unit on ). Some may be in Arab or Edomite territory, and some may simply be in territory directly administered by a Persian governor, known as a satrap. Yet all of them were part of the land settled by the Israelites during Joshua’s conquest. The point is that even though the Judeans do not have full control of this territory, they are occupying it in anticipation of the day when they will (compare ; ). Beersheba was traditionally the southernmost boundary of Israel, and the Hinnom Valley was just outside Jerusalem. The villages of the Benjamites (vv. 31–35) extend this occupied territory further north beyond Jerusalem. In line with this theme is the verb translated “living,” which actually means “camping.” The choice seems intended to recall Joshua’s conquest, during which the Israelites camped in various places as they did battle to take the land. The narrator presents the people as in a similar transition phase, having reentered the land promised to them by God and anticipating its full restoration to their control. 12:9 stood opposite them. The references to standing opposite (here and v. 24) probably refer to an arrangement where two choirs face each other and sing alternate lines or verses of a song. Since David instituted this format (v. 24), mentioning it here implies that the Levites are conducting worship as God wished. 12:24 the man of God. In the Old Testament, this phrase usually refers to a prophet. By referring to David here as a man of God rather than as the king, the text emphasizes that the reason his directions continue to be followed is that God spoke them through him. That was more important than the political authority he had as king. Theological Insights It is easy to think of God fulfilling his promises through mighty global acts at the end of time, or even by intervening in smaller, but equally miraculous, ways in the lives of individuals today. This passage, although perhaps uninteresting at first glance, emphasizes that God works out the details of his promises through the mundane efforts of his people. In a striking way, it draws attention to the necessity of many people taking part in the outworking of God’s plans. The repopulation of Jerusalem and the settlement of Judeans in towns throughout territory historically belonging to Judah and Benjamin are both significant features of the prophesied return. So, too, is the maintenance of worship in the Jerusalem temple according to God’s prescriptions. But each of these outcomes depends on the actions of many individuals. Many ordinary people, with appropriate lineages, have to leave the towns where they have already settled and move to Jerusalem for the city to have enough people. At this point in history it is less attractive as a place of residence than the places they are moving from (few houses had been rebuilt, ), so they have to sacrifice in order to help fulfill God’s plan. Settling outside the boundaries of the contemporary Judean province (11:25–35) also takes courage. Many priests and Levites have to honor their ancestry and take up the duties God prescribed for their families through Moses and David (12:1–26), since these roles are hereditary. As they do, the future God promised his people takes on greater concrete shape. God can and will perform miracles on a grand scale. But more often he prefers to construct his promised future out of the mosaic of the ordinary, yet faithful, courageous, and sacrificial, lives of thousands of his people. Teaching the Text Moving one’s residence or attending a regular church worship service are not activities people usually think of as important accomplishments for God’s kingdom. Miraculous answers to prayer, rescuing people from addiction, and leading others to put their faith in Jesus seem to fit the description better. But this passage shows that even relatively unspectacular acts of obedience are important parts of God’s plan. For the ancient Judeans, moving to Jerusalem is probably more an inconvenience and a lot of hard work than anything miraculous. Donating a tithe of their income is one thing, but “donating themselves” to be new residents of Jerusalem takes sacrificial giving to a new level. Although there is no direct parallel to this relocating to Jerusalem for Christians, the New Testament example is of believers who give themselves to God first before making decisions about giving other things, such as money (). All believers should give of themselves in whatever way will help to do what God wants done in the world. This will often not be convenient or pleasant. Those Judeans who settle in towns where they are a minority will not have an easy time of it either. They may well encounter persecution of various kinds, but their presence in the land promised to Abraham’s descendants is an important phase in the land’s restoration to them. Christians are not called to claim real estate in the same way. Instead, they anticipate God’s kingdom coming in his will being done on earth as it is in heaven. To that end they seek to be salt and light wherever they are. That may involve anything from going to live in another country to just going to work. No matter where, they should provide an effective witness of Christ and his plans for the world, even when that may be unpopular. The lists of priests and Levites may seem uninspiring, but they confirm that godly worship continues at the Jerusalem temple from the return from exile down to the narrator’s time, and that this is an essential feature of the restoration of God’s relationship with his people. Many of the detailed prescriptions for this worship no longer apply to the New Testament church, but worship itself is still central in the life of God’s people. To enjoy his presence and praise him is among the greatest blessings God has given to believers. As Christians worship, they are already receiving God’s promises, even as they look forward to a greater experience of his presence in the future. It is no coincidence that many of the scenes of heaven in Revelation have worship as a major theme. This passage is a great reminder of the value of living as believers wherever we are and making worship a priority, even if these can seem very mundane at times. The future God promises is increasingly fleshed out as the whole church adopts this lifestyle. The lists in these chapters certainly present a structured and ordered worshiping community. The author’s intent, however, is to indicate that the structure of the community matches the design given by God in Scripture, leading toward the fulfillment of God’s plan and purposes. To see a message about the need for order within the context of renewal is likely departing from the authorial intent.
As well, the people have repented and committed themselves to obeying God, so the city will be appropriately inhabited by holy people.
A holy God living among his holy people is the ideal established by the Old Testament (; , etc.). Thus, this verse reflects hope for the people’s future.
11:2 volunteered to live in Jerusalem.
11:2 volunteered to live in Jerusalem.
2 The people blessed all the men who volunteered to live in Jerusalem.
The Hebrew verb translated “volunteered” is elsewhere used to describe a material donation voluntarily given to the temple (; ; ).
The Hebrew verb translated “volunteered” is elsewhere used to describe a material donation voluntarily given to the temple (; ; ). English translations may make it sound as though there are two groups of people: those who are chosen to live in Jerusalem by lot and those who volunteer to do so. This may be the case, or the text may be stating that those chosen to move to Jerusalem do so willingly. Either way, in the context of the tithing theme already noted (10:37–38; 11:1), the implication is that the people moving to Jerusalem are effectively presenting themselves at the holy place as an offering to God. 11:6 men of standing. The Hebrew word translated “standing” has a wide range of meaning. In this context it is more likely to mean “military ability” (given that concern for the safety of Jerusalem was one of the reasons for adding to its population in ) or “ability” more generally. While it is hard to be sure of the exact nuance, it seems to indicate that some of Judah’s finest are living in Jerusalem. The same semantic consideration applies in verse 14. 11:30 they were living . . . Valley of Hinnom. This statement summarizes the message of verses 25–30a. Most of the villages listed in these verses are in areas not under the control of the governor of the Judean province at this time, and most were not listed among the cities in which the first returnees settled in or (see the map in the unit on ). Some may be in Arab or Edomite territory, and some may simply be in territory directly administered by a Persian governor, known as a satrap. Yet all of them were part of the land settled by the Israelites during Joshua’s conquest. The point is that even though the Judeans do not have full control of this territory, they are occupying it in anticipation of the day when they will (compare ; ). Beersheba was traditionally the southernmost boundary of Israel, and the Hinnom Valley was just outside Jerusalem. The villages of the Benjamites (vv. 31–35) extend this occupied territory further north beyond Jerusalem. In line with this theme is the verb translated “living,” which actually means “camping.” The choice seems intended to recall Joshua’s conquest, during which the Israelites camped in various places as they did battle to take the land. The narrator presents the people as in a similar transition phase, having reentered the land promised to them by God and anticipating its full restoration to their control. 12:9 stood opposite them. The references to standing opposite (here and v. 24) probably refer to an arrangement where two choirs face each other and sing alternate lines or verses of a song. Since David instituted this format (v. 24), mentioning it here implies that the Levites are conducting worship as God wished. 12:24 the man of God. In the Old Testament, this phrase usually refers to a prophet. By referring to David here as a man of God rather than as the king, the text emphasizes that the reason his directions continue to be followed is that God spoke them through him. That was more important than the political authority he had as king. Theological Insights It is easy to think of God fulfilling his promises through mighty global acts at the end of time, or even by intervening in smaller, but equally miraculous, ways in the lives of individuals today. This passage, although perhaps uninteresting at first glance, emphasizes that God works out the details of his promises through the mundane efforts of his people. In a striking way, it draws attention to the necessity of many people taking part in the outworking of God’s plans. The repopulation of Jerusalem and the settlement of Judeans in towns throughout territory historically belonging to Judah and Benjamin are both significant features of the prophesied return. So, too, is the maintenance of worship in the Jerusalem temple according to God’s prescriptions. But each of these outcomes depends on the actions of many individuals. Many ordinary people, with appropriate lineages, have to leave the towns where they have already settled and move to Jerusalem for the city to have enough people. At this point in history it is less attractive as a place of residence than the places they are moving from (few houses had been rebuilt, ), so they have to sacrifice in order to help fulfill God’s plan. Settling outside the boundaries of the contemporary Judean province (11:25–35) also takes courage. Many priests and Levites have to honor their ancestry and take up the duties God prescribed for their families through Moses and David (12:1–26), since these roles are hereditary. As they do, the future God promised his people takes on greater concrete shape. God can and will perform miracles on a grand scale. But more often he prefers to construct his promised future out of the mosaic of the ordinary, yet faithful, courageous, and sacrificial, lives of thousands of his people. Teaching the Text Moving one’s residence or attending a regular church worship service are not activities people usually think of as important accomplishments for God’s kingdom. Miraculous answers to prayer, rescuing people from addiction, and leading others to put their faith in Jesus seem to fit the description better. But this passage shows that even relatively unspectacular acts of obedience are important parts of God’s plan. For the ancient Judeans, moving to Jerusalem is probably more an inconvenience and a lot of hard work than anything miraculous. Donating a tithe of their income is one thing, but “donating themselves” to be new residents of Jerusalem takes sacrificial giving to a new level. Although there is no direct parallel to this relocating to Jerusalem for Christians, the New Testament example is of believers who give themselves to God first before making decisions about giving other things, such as money (). All believers should give of themselves in whatever way will help to do what God wants done in the world. This will often not be convenient or pleasant. Those Judeans who settle in towns where they are a minority will not have an easy time of it either. They may well encounter persecution of various kinds, but their presence in the land promised to Abraham’s descendants is an important phase in the land’s restoration to them. Christians are not called to claim real estate in the same way. Instead, they anticipate God’s kingdom coming in his will being done on earth as it is in heaven. To that end they seek to be salt and light wherever they are. That may involve anything from going to live in another country to just going to work. No matter where, they should provide an effective witness of Christ and his plans for the world, even when that may be unpopular. The lists of priests and Levites may seem uninspiring, but they confirm that godly worship continues at the Jerusalem temple from the return from exile down to the narrator’s time, and that this is an essential feature of the restoration of God’s relationship with his people. Many of the detailed prescriptions for this worship no longer apply to the New Testament church, but worship itself is still central in the life of God’s people. To enjoy his presence and praise him is among the greatest blessings God has given to believers. As Christians worship, they are already receiving God’s promises, even as they look forward to a greater experience of his presence in the future. It is no coincidence that many of the scenes of heaven in Revelation have worship as a major theme. This passage is a great reminder of the value of living as believers wherever we are and making worship a priority, even if these can seem very mundane at times. The future God promises is increasingly fleshed out as the whole church adopts this lifestyle. The lists in these chapters certainly present a structured and ordered worshiping community. The author’s intent, however, is to indicate that the structure of the community matches the design given by God in Scripture, leading toward the fulfillment of God’s plan and purposes. To see a message about the need for order within the context of renewal is likely departing from the authorial intent.
English translations may make it sound as though there are two groups of people: those who are chosen to live in Jerusalem by lot and those who volunteer to do so.
This may be the case, or the text may be stating that those chosen to move to Jerusalem do so willingly.
Either way, in the context of the tithing theme already noted (10:37–38; 11:1), the implication is that the people moving to Jerusalem are effectively presenting themselves at the holy place as an offering to God.
11:6 capable men.
11:6 capable men.
6 The total number of Perez’s descendants, who settled in Jerusalem, was 468 capable men.
The Hebrew word translated “standing” has a wide range of meaning. In this context it is more likely to mean “military ability” (given that concern for the safety of Jerusalem was one of the reasons for adding to its population in ) or “ability” more generally. While it is hard to be sure of the exact nuance, it seems to indicate that some of Judah’s finest are living in Jerusalem. The same semantic consideration applies in verse 14. 11:30 they were living . . . Valley of Hinnom. This statement summarizes the message of verses 25–30a. Most of the villages listed in these verses are in areas not under the control of the governor of the Judean province at this time, and most were not listed among the cities in which the first returnees settled in or (see the map in the unit on ). Some may be in Arab or Edomite territory, and some may simply be in territory directly administered by a Persian governor, known as a satrap. Yet all of them were part of the land settled by the Israelites during Joshua’s conquest. The point is that even though the Judeans do not have full control of this territory, they are occupying it in anticipation of the day when they will (compare ; ). Beersheba was traditionally the southernmost boundary of Israel, and the Hinnom Valley was just outside Jerusalem. The villages of the Benjamites (vv. 31–35) extend this occupied territory further north beyond Jerusalem. In line with this theme is the verb translated “living,” which actually means “camping.” The choice seems intended to recall Joshua’s conquest, during which the Israelites camped in various places as they did battle to take the land. The narrator presents the people as in a similar transition phase, having reentered the land promised to them by God and anticipating its full restoration to their control. 12:9 stood opposite them. The references to standing opposite (here and v. 24) probably refer to an arrangement where two choirs face each other and sing alternate lines or verses of a song. Since David instituted this format (v. 24), mentioning it here implies that the Levites are conducting worship as God wished. 12:24 the man of God. In the Old Testament, this phrase usually refers to a prophet. By referring to David here as a man of God rather than as the king, the text emphasizes that the reason his directions continue to be followed is that God spoke them through him. That was more important than the political authority he had as king. Theological Insights It is easy to think of God fulfilling his promises through mighty global acts at the end of time, or even by intervening in smaller, but equally miraculous, ways in the lives of individuals today. This passage, although perhaps uninteresting at first glance, emphasizes that God works out the details of his promises through the mundane efforts of his people. In a striking way, it draws attention to the necessity of many people taking part in the outworking of God’s plans. The repopulation of Jerusalem and the settlement of Judeans in towns throughout territory historically belonging to Judah and Benjamin are both significant features of the prophesied return. So, too, is the maintenance of worship in the Jerusalem temple according to God’s prescriptions. But each of these outcomes depends on the actions of many individuals. Many ordinary people, with appropriate lineages, have to leave the towns where they have already settled and move to Jerusalem for the city to have enough people. At this point in history it is less attractive as a place of residence than the places they are moving from (few houses had been rebuilt, ), so they have to sacrifice in order to help fulfill God’s plan. Settling outside the boundaries of the contemporary Judean province (11:25–35) also takes courage. Many priests and Levites have to honor their ancestry and take up the duties God prescribed for their families through Moses and David (12:1–26), since these roles are hereditary. As they do, the future God promised his people takes on greater concrete shape. God can and will perform miracles on a grand scale. But more often he prefers to construct his promised future out of the mosaic of the ordinary, yet faithful, courageous, and sacrificial, lives of thousands of his people. Teaching the Text Moving one’s residence or attending a regular church worship service are not activities people usually think of as important accomplishments for God’s kingdom. Miraculous answers to prayer, rescuing people from addiction, and leading others to put their faith in Jesus seem to fit the description better. But this passage shows that even relatively unspectacular acts of obedience are important parts of God’s plan. For the ancient Judeans, moving to Jerusalem is probably more an inconvenience and a lot of hard work than anything miraculous. Donating a tithe of their income is one thing, but “donating themselves” to be new residents of Jerusalem takes sacrificial giving to a new level. Although there is no direct parallel to this relocating to Jerusalem for Christians, the New Testament example is of believers who give themselves to God first before making decisions about giving other things, such as money (). All believers should give of themselves in whatever way will help to do what God wants done in the world. This will often not be convenient or pleasant. Those Judeans who settle in towns where they are a minority will not have an easy time of it either. They may well encounter persecution of various kinds, but their presence in the land promised to Abraham’s descendants is an important phase in the land’s restoration to them. Christians are not called to claim real estate in the same way. Instead, they anticipate God’s kingdom coming in his will being done on earth as it is in heaven. To that end they seek to be salt and light wherever they are. That may involve anything from going to live in another country to just going to work. No matter where, they should provide an effective witness of Christ and his plans for the world, even when that may be unpopular. The lists of priests and Levites may seem uninspiring, but they confirm that godly worship continues at the Jerusalem temple from the return from exile down to the narrator’s time, and that this is an essential feature of the restoration of God’s relationship with his people. Many of the detailed prescriptions for this worship no longer apply to the New Testament church, but worship itself is still central in the life of God’s people. To enjoy his presence and praise him is among the greatest blessings God has given to believers. As Christians worship, they are already receiving God’s promises, even as they look forward to a greater experience of his presence in the future. It is no coincidence that many of the scenes of heaven in Revelation have worship as a major theme. This passage is a great reminder of the value of living as believers wherever we are and making worship a priority, even if these can seem very mundane at times. The future God promises is increasingly fleshed out as the whole church adopts this lifestyle. The lists in these chapters certainly present a structured and ordered worshiping community. The author’s intent, however, is to indicate that the structure of the community matches the design given by God in Scripture, leading toward the fulfillment of God’s plan and purposes. To see a message about the need for order within the context of renewal is likely departing from the authorial intent.
The Hebrew word translated “capable” has a wide range of meaning.
In this context it is more likely to mean “military ability” (given that concern for the safety of Jerusalem was one of the reasons for adding to its population in ) or “ability” more generally.
While it is hard to be sure of the exact nuance, it seems to indicate that some of Judah’s finest are living in Jerusalem.
The same semantic consideration applies in verse 14.
11:30 so they settled . . . Hinnom Valley.
11:30 so they settled . . . Hinnom Valley.
30 Zanoah and Adullam with their settlements; in Lachish with its fields and Azekah and its surrounding villages. So they settled from Beer-sheba to Hinnom Valley.
This statement summarizes the message of verses 25–30a.
Most of the villages listed in these verses are in areas not under the control of the governor of the Judean province at this time, and most were not listed among the cities in which the first returnees settled in or .
Some may be in Arab or Edomite territory, and some may simply be in territory directly administered by a Persian governor, known as a satrap.
Yet all of them were part of the land settled by the Israelites during Joshua’s conquest.
The point is that even though the Judeans do not have full control of this territory, they are occupying it in anticipation of the day when they will.
Beersheba was traditionally the southernmost boundary of Israel, and the Hinnom Valley was just outside Jerusalem.
The villages of the Benjamites (vv. 31–35) extend this occupied territory further north beyond Jerusalem.
In line with this theme is the verb translated “living” from settled, which actually means “camping.”
The choice seems intended to recall Joshua’s conquest, during which the Israelites camped in various places as they did battle to take the land.
The writer presents the people as in a similar transition phase, having reentered the land promised to them by God and anticipating its full restoration to their control.
12:9 stood opposite them.
12:9 stood opposite them.
9 Bakbukiah, Unni, and their relatives stood opposite them in the services.
The references to standing opposite (here and v. 24) probably refer to an arrangement where two choirs face each other and sing alternate lines or verses of a song.
Since David instituted this format (v. 24), mentioning it here implies that the Levites are conducting worship as God wished.
12:24 the man of God.
12:24 the man of God.
24 The heads of the Levites—Hashabiah, Sherebiah, and Jeshua son of Kadmiel, along with their relatives opposite them—gave praise and thanks, division by division, as David the man of God had prescribed.
In the Old Testament, this phrase usually refers to a prophet. By referring to David here as a man of God rather than as the king, the text emphasizes that the reason his directions continue to be followed is that God spoke them through him. That was more important than the political authority he had as king. Theological Insights It is easy to think of God fulfilling his promises through mighty global acts at the end of time, or even by intervening in smaller, but equally miraculous, ways in the lives of individuals today. This passage, although perhaps uninteresting at first glance, emphasizes that God works out the details of his promises through the mundane efforts of his people. In a striking way, it draws attention to the necessity of many people taking part in the outworking of God’s plans. The repopulation of Jerusalem and the settlement of Judeans in towns throughout territory historically belonging to Judah and Benjamin are both significant features of the prophesied return. So, too, is the maintenance of worship in the Jerusalem temple according to God’s prescriptions. But each of these outcomes depends on the actions of many individuals. Many ordinary people, with appropriate lineages, have to leave the towns where they have already settled and move to Jerusalem for the city to have enough people. At this point in history it is less attractive as a place of residence than the places they are moving from (few houses had been rebuilt, ), so they have to sacrifice in order to help fulfill God’s plan. Settling outside the boundaries of the contemporary Judean province (11:25–35) also takes courage. Many priests and Levites have to honor their ancestry and take up the duties God prescribed for their families through Moses and David (12:1–26), since these roles are hereditary. As they do, the future God promised his people takes on greater concrete shape. God can and will perform miracles on a grand scale. But more often he prefers to construct his promised future out of the mosaic of the ordinary, yet faithful, courageous, and sacrificial, lives of thousands of his people. Teaching the Text Moving one’s residence or attending a regular church worship service are not activities people usually think of as important accomplishments for God’s kingdom. Miraculous answers to prayer, rescuing people from addiction, and leading others to put their faith in Jesus seem to fit the description better. But this passage shows that even relatively unspectacular acts of obedience are important parts of God’s plan. For the ancient Judeans, moving to Jerusalem is probably more an inconvenience and a lot of hard work than anything miraculous. Donating a tithe of their income is one thing, but “donating themselves” to be new residents of Jerusalem takes sacrificial giving to a new level. Although there is no direct parallel to this relocating to Jerusalem for Christians, the New Testament example is of believers who give themselves to God first before making decisions about giving other things, such as money (). All believers should give of themselves in whatever way will help to do what God wants done in the world. This will often not be convenient or pleasant. Those Judeans who settle in towns where they are a minority will not have an easy time of it either. They may well encounter persecution of various kinds, but their presence in the land promised to Abraham’s descendants is an important phase in the land’s restoration to them. Christians are not called to claim real estate in the same way. Instead, they anticipate God’s kingdom coming in his will being done on earth as it is in heaven. To that end they seek to be salt and light wherever they are. That may involve anything from going to live in another country to just going to work. No matter where, they should provide an effective witness of Christ and his plans for the world, even when that may be unpopular. The lists of priests and Levites may seem uninspiring, but they confirm that godly worship continues at the Jerusalem temple from the return from exile down to the narrator’s time, and that this is an essential feature of the restoration of God’s relationship with his people. Many of the detailed prescriptions for this worship no longer apply to the New Testament church, but worship itself is still central in the life of God’s people. To enjoy his presence and praise him is among the greatest blessings God has given to believers. As Christians worship, they are already receiving God’s promises, even as they look forward to a greater experience of his presence in the future. It is no coincidence that many of the scenes of heaven in Revelation have worship as a major theme. This passage is a great reminder of the value of living as believers wherever we are and making worship a priority, even if these can seem very mundane at times. The future God promises is increasingly fleshed out as the whole church adopts this lifestyle. The lists in these chapters certainly present a structured and ordered worshiping community. The author’s intent, however, is to indicate that the structure of the community matches the design given by God in Scripture, leading toward the fulfillment of God’s plan and purposes. To see a message about the need for order within the context of renewal is likely departing from the authorial intent.
In the Old Testament, this phrase usually refers to a prophet.
By referring to David here as a man of God rather than as the king, the text emphasizes that the reason his directions continue to be followed is that God spoke them through him.
That was more important than the political authority he had as king.
Theological Insights
Theological Insights
It is easy to think of God fulfilling his promises through mighty global acts at the end of time, or even by intervening in smaller, but equally miraculous, ways in the lives of individuals today.
It is easy to think of God fulfilling his promises through mighty global acts at the end of time, or even by intervening in smaller, but equally miraculous, ways in the lives of individuals today. This passage, although perhaps uninteresting at first glance, emphasizes that God works out the details of his promises through the mundane efforts of his people. In a striking way, it draws attention to the necessity of many people taking part in the outworking of God’s plans. The repopulation of Jerusalem and the settlement of Judeans in towns throughout territory historically belonging to Judah and Benjamin are both significant features of the prophesied return. So, too, is the maintenance of worship in the Jerusalem temple according to God’s prescriptions. But each of these outcomes depends on the actions of many individuals. Many ordinary people, with appropriate lineages, have to leave the towns where they have already settled and move to Jerusalem for the city to have enough people. At this point in history it is less attractive as a place of residence than the places they are moving from (few houses had been rebuilt, ), so they have to sacrifice in order to help fulfill God’s plan. Settling outside the boundaries of the contemporary Judean province (11:25–35) also takes courage. Many priests and Levites have to honor their ancestry and take up the duties God prescribed for their families through Moses and David (12:1–26), since these roles are hereditary. As they do, the future God promised his people takes on greater concrete shape. God can and will perform miracles on a grand scale. But more often he prefers to construct his promised future out of the mosaic of the ordinary, yet faithful, courageous, and sacrificial, lives of thousands of his people. Teaching the Text Moving one’s residence or attending a regular church worship service are not activities people usually think of as important accomplishments for God’s kingdom. Miraculous answers to prayer, rescuing people from addiction, and leading others to put their faith in Jesus seem to fit the description better. But this passage shows that even relatively unspectacular acts of obedience are important parts of God’s plan. For the ancient Judeans, moving to Jerusalem is probably more an inconvenience and a lot of hard work than anything miraculous. Donating a tithe of their income is one thing, but “donating themselves” to be new residents of Jerusalem takes sacrificial giving to a new level. Although there is no direct parallel to this relocating to Jerusalem for Christians, the New Testament example is of believers who give themselves to God first before making decisions about giving other things, such as money (). All believers should give of themselves in whatever way will help to do what God wants done in the world. This will often not be convenient or pleasant. Those Judeans who settle in towns where they are a minority will not have an easy time of it either. They may well encounter persecution of various kinds, but their presence in the land promised to Abraham’s descendants is an important phase in the land’s restoration to them. Christians are not called to claim real estate in the same way. Instead, they anticipate God’s kingdom coming in his will being done on earth as it is in heaven. To that end they seek to be salt and light wherever they are. That may involve anything from going to live in another country to just going to work. No matter where, they should provide an effective witness of Christ and his plans for the world, even when that may be unpopular. The lists of priests and Levites may seem uninspiring, but they confirm that godly worship continues at the Jerusalem temple from the return from exile down to the narrator’s time, and that this is an essential feature of the restoration of God’s relationship with his people. Many of the detailed prescriptions for this worship no longer apply to the New Testament church, but worship itself is still central in the life of God’s people. To enjoy his presence and praise him is among the greatest blessings God has given to believers. As Christians worship, they are already receiving God’s promises, even as they look forward to a greater experience of his presence in the future. It is no coincidence that many of the scenes of heaven in Revelation have worship as a major theme. This passage is a great reminder of the value of living as believers wherever we are and making worship a priority, even if these can seem very mundane at times. The future God promises is increasingly fleshed out as the whole church adopts this lifestyle. The lists in these chapters certainly present a structured and ordered worshiping community. The author’s intent, however, is to indicate that the structure of the community matches the design given by God in Scripture, leading toward the fulfillment of God’s plan and purposes. To see a message about the need for order within the context of renewal is likely departing from the authorial intent.
What we read thru today, although perhaps uninteresting at first glance, emphasizes that God works out the details of his promises through the mundane efforts of his people.
In a striking way, it draws attention to the necessity of many people taking part in the outworking of God’s plans.
The repopulation of Jerusalem and the settlement of Judeans in towns throughout territory historically belonging to Judah and Benjamin are both significant features of the prophesied return.
So, too, is the maintenance of worship in the Jerusalem temple according to God’s prescriptions.
But each of these outcomes depends on the actions of many individuals.
Many ordinary people, with appropriate lineages, have to leave the towns where they have already settled and move to Jerusalem for the city to have enough people.
At this point in history it is less attractive as a place of residence than the places they are moving from (few houses had been rebuilt, ), so they have to sacrifice in order to help fulfill God’s plan.
Settling outside the boundaries of the contemporary Judean province (11:25–35) also takes courage.
Many priests and Levites have to honor their ancestry and take up the duties God prescribed for their families through Moses and David (12:1–26), since these roles are hereditary.
As they do, the future God promised his people takes on greater concrete shape.
God can and will perform miracles on a grand scale.
But more often he prefers to construct his promised future out of the mosaic of the ordinary, yet faithful, courageous, and sacrificial, lives of thousands of his people.
Landing the Plane
Landing the Plane
True or False...
Moving one’s residence or attending a regular church worship service are not activities people usually think of as important accomplishments for God’s kingdom.
Miraculous answers to prayer, rescuing people from addiction, and leading others to put their faith in Jesus seem to fit the description better.
However this passage shows that even relatively unspectacular acts of obedience are important parts of God’s plan.
For the ancient Judeans, moving to Jerusalem is probably more an inconvenience and a lot of hard work than anything miraculous.
Donating a tithe of their income is one thing, but “donating themselves” to be new residents of Jerusalem takes sacrificial giving to a new level.
Although there is no direct parallel to this relocating to Jerusalem for Christians, the New Testament example is of believers who give themselves to God first before making decisions about giving other things, such as money ().
All followers of Christ should give of themselves in whatever way will help to do what God wants done in their marriage, their families, their work, their city…etc.
More often than not, this will often not be convenient or pleasant. We are not willing to sacrifice for the small, mundane chores for our families but would rather instead sacrifice our time and efforts doing something to be highly noticed and/or recognized.
Where does Worship begin in your Soul?
Those Judeans who settle in towns where they are a minority will not have an easy time of it either. They may well encounter persecution of various kinds, but their presence in the land promised to Abraham’s descendants is an important phase in the land’s restoration to them.
Christians are not called to claim real estate in the same way. Instead, they anticipate God’s kingdom coming in his will being done on earth as it is in heaven.
To that end they seek to be salt and light wherever they are.
Question:
“Are you being Salt and Light to where God has called you, where no one else has been called?”
This passage is a great reminder of the value of living as believers wherever we are and making worship a priority, even if these can seem very mundane at times.
The future God promises is increasingly fleshed out as the whole church adopts this lifestyle.
The lists in these chapters certainly present a structured and ordered worshiping community.
The author’s intent, however, is to indicate that the structure of the community matches the design given by God in Scripture, leading toward the fulfillment of God’s plan and purposes.
To see a message about the need for order within the context of renewal is likely departing from the author's intent.
Final Application
Final Application
We must give our whole selves sacrificially to the Lord.
Marriage: Imagine a marriage in which one spouse agreed to promise only one half of himself or herself to the other. Half their time, half their affections, half their earnings, half of their children, one arm, one leg, one ear to listen, and so on.
What kind of marriage would that be?
How would the other spouse feel about that arrangement, giving all and getting half?
If we cannot imagine that working on a human level, then how can people do that to God?
We are the bride and he is the bridegroom.
He deserves all we have and all we are, and we cannot pick and choose which parts of ourselves he has purchased by his blood. If we want all of ourselves to be saved, then he should receive the sacrifice of our whole selves in sacrificial worship.
Let’s read and as we close.
46 “Why do you call me ‘Lord, Lord,’ and don’t do the things I say?
47 I will show you what someone is like who comes to me, hears my words, and acts on them:
48 He is like a man building a house, who dug deep and laid the foundation on the rock. When the flood came, the river crashed against that house and couldn’t shake it, because it was well built.
49 But the one who hears and does not act is like a man who built a house on the ground without a foundation. The river crashed against it, and immediately it collapsed. And the destruction of that house was great.”
Bible: is a great text to support this concept.
1 Therefore, brothers and sisters, in view of the mercies of God, I urge you to present your bodies as a living sacrifice, holy and pleasing to God; this is your true worship.
2 Do not be conformed to this age, but be transformed by the renewing of your mind, so that you may discern what is the good, pleasing, and perfect will of God.
Remember the question at the beginning:
"Have I changed the way I worship the Lord?" "Does my spouse, my children, my friends notice a change in my attitude and character because of how I own those promises?"
Let’s close in prayer...