Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

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Estimated reading time: 9 min.

Did you know that among the last things Jesus spoke while hanging on the cross were words directed to His mother?

Imagine her agony, despair, and terror as she stared at her firstborn son crucified by the Romans as an insurrectionist. Jesus suffered with her and desired to comfort her. As a widow’s firstborn son, he had a responsibility to her knowing He was about to die. This Digging Deeper details this heartbreaking scene to understand how Jesus met His duty to His beloved mother.

Our focus passage is: “Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home” (John 19:25-27 KJV throughout). Jesus spoke seven times from the cross, as recorded in the four gospels; this is the third and the first recorded in the Gospel of John. Only John describes this incident.

The one whom Jesus loved

The disciple to whom Jesus assigned His mother is unnamed but has been deduced to be the apostle, John, the author of this gospel account. Bob Utley’s You Can Understand the Bible Study Guide Commentary explains John’s reluctance to name himself: “Since John is not mentioned by name in the Gospel, many assume this was his way of identifying himself (cf. John 13:23; 19:26; 21:7, 20)” (e-Sword 13.0.0). It was customary in the first century to refer to oneself in the third person to avoid drawing attention to oneself.

Notice that, though His disciples had all fled and forsaken Him when He was arrested in Gethsemane (Matthew 26:56), the KJV Study Bible declares: “Four women attend the Crucifixion, and they remain while the disciples flee (except for John, who returns). Several women, including these mentioned here, have accompanied Jesus and His disciples on their journeys, taking care of their daily needs” (Tecarta Bible App). Jesus had many loyal female disciples during His ministry and at least some stood by Him in His hour of need.

“Woman!”

Modern readers of John 19:26 may think Jesus’ use of the term Woman when referring to His mother is distant and harsh. However, the Seventh-day Adventist Bible Commentary, Vol. 5  shows otherwise: “Woman – In the Orient, a customary, dignified, and respectful term of address…” (Review and Herald Publishing, 1980, p. 921). Mary was not the only woman whom Jesus addressed this way. Ellicott’s Commentary for English Readers highlights other examples: “Were proof needed of the tenderness which underlies the word as used by Him, it would be found in the other instances which the Gospels supply. It is spoken only to the Syro-Phœnician whose faith is great (Matthew 15:28); to the daughter of Abraham loosed from her infirmity (Luke 13:12); and, in this Gospel, to the Samaritan embracing the higher faith (John 4:21); perhaps to the sinner whom He does not condemn (John 8:10); to the same mother from the cross (John 19:26); and to Mary Magdalene in tears (John 20:13, 15)” (e-Sword 13.0.0).

Nonetheless, this was an unusual way for Jesus to refer to His mother, as the NET Bible explains: “The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new ‘mother-son’ relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4)” (e-Sword 13.0.0).

Another suggestion is offered by the College Press Bible Study Textbook Series: “Perhaps He did not use ‘mother’ in order to spare her an increased awareness of her maternal relationship to the One in extreme agony. But ever since He reminded her in the Temple, when He was twelve, of His unique relationship with God, He has taught her that He is much more than her son. He taught her that He was her Lord and Saviour (cf. John 2:4; Matthew 12:46-50)” (e-Sword 13.0.0).

Jesus may also have been attempting to reduce her pain and guard her security, as John Gill explains in his Exposition of the Bible: “Christ calls her not mother, but woman; not out of disrespect to her, or as ashamed of her; but partly that he might not raise, or add strength to her passions [sufferings], by a tenderness of speaking; and partly to conceal her from the mob, and lest she should be exposed to their rude insults; as also to let her know that all natural relation was now ceasing between them; though this is a title he sometimes used to give her before” (e-Sword 13.0.0).

The responsibility of a son

By speaking to His mother and John together, Jesus was fulfilling a son’s duty, as explained by the ESV Study Bible: “In keeping with biblical injunctions to honor one’s parents (Ex. 20:12; Deut. 5:16), Jesus made provision for his mother, who was almost certainly widowed and probably in her late 40s or early 50s, with little or no personal income” (Tecarta Bible App). The NIV Cultural Backgrounds Study Bible adds:”…because men controlled most legal proceedings, having a male advocate was vital. Since Jesus as the eldest son was responsible for his mother’s care, entrusting this responsibility to another before he died was important. Jesus had younger brothers (7:3–5), who would normally take the responsibility, but Jesus entrusts her care to a disciple, treating him as a member of the family (cf. Mk 3:32–35)” (Ibid.). Jesus understood this proverb: “Hearken unto thy father that begat thee, and despise not thy mother when she is old” (Proverbs 23:22).

Why did Jesus not assign Mary to His half-brothers? John 7:5 reports they did not yet believe He was the Messiah. Henry Morris’ Defender’s Study Bible adds this: “It is sad to note that His brothers were not present with their mother. Presumably they had remained in Galilee while Mary had decided to journey to Jerusalem with Jesus and the other women” (e-Sword 13.0.0). The Book of Acts reports that His brothers were later part of the early church along with Mary (Acts 1:14).

Jesus was fulfilling His role as provider for His mother. The NIV Cultural Backgrounds Study Bible explains: “Testaments could entrust care for a family member to a designated person, and one who was dying could assign property or duties verbally. In contrast to many subsequent portrayals, Jesus’ cross left him close enough to the ground (like many other ancient crosses) for his mother and disciple to hear him” (Tecarta Bible App).

Why did Jesus chose John? William Barclay’s Daily Study Bible explains: “And, after all, John had a double qualification for the service Jesus entrusted to him–he was Jesus’ cousin, being Salome’s son, and he was the disciple whom Jesus loved. So Jesus committed Mary to John’s care and John to Mary’s, so that they should comfort each other’s loneliness when he was gone” (e-Sword 13.0.0).

A pierced heart

Mary’s attendance at the Cross reveals a special love of a mother for her son, even one who had been crucified by the Romans, as explained by Joseph Benson’s Commentary: “While Jesus, hanging on the cross, suffered all manner of insults and sorrows; there stood by the cross his mother — ‘Neither her own danger, nor the sadness of the spectacle, nor the reproaches and insults of the people, could restrain her from performing the last office of duty and tenderness to her divine son on the cross. Grotius justly observes that it was a noble instance of fortitude and zeal. Now a sword (according to Simeon’s prophecy, Luke 2:35) struck through her tender heart, and pierced her very soul; and perhaps the extremity of her sorrows might so overwhelm her spirits, as to render her incapable of attending the sepulchre, which we do not find that she did'” (e-Sword 13.0.0).

John 19:27 declares that John took Mary that hour to his home. One may wonder if there is any other record of John’s caring for Mary. Bob Utley’s You Can Understand the Bible Study Guide Commentary offers this: “Tradition says that John cared for Mary until her death and then he moved to Asia Minor (especially Ephesus) where he had a long and successful ministry. It is at the urging of the Ephesian elders that John, as an old man, wrote his memories of the life of Jesus (i.e., the Gospel of John)” (e-Sword 13.0.0).

This tragic crucifixion scene painfully strikes believers’ hearts. William Barclay’s Daily Study Bible offers us some final thoughts: “There is something infinitely moving in the fact that Jesus in the agony of the Cross, when the salvation of the world hung in the balance, thought of the loneliness of his mother in the days ahead. He never forgot the duties that lay to his hand. He was Mary’s eldest son, and even in the moment of his cosmic battle, he did not forget the simple things that lay near home. To the end of the day, even on the Cross, Jesus was thinking more of the sorrows of others than of his own” (e-Sword 13.0.0).

Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.

Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

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Estimated reading time: 7 min.

Did you know that the internal inscribing of God’s word, i.e., on the heart, is taught in the Old Testament?

Some may think that this is exclusively a benefit of the New Covenant (Jeremiah 31:33). However, this Digging Deeper presents Old Testament examples in which God required His law to be inscribed internally on the heart, not just externally on stone. The Almighty has always wanted His people’s motivation for obedience to come from within. Our focus verse is: “Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart” (Proverbs 3:3 KJV throughout). God’s teachings are to be imprinted deeply into the innermost being so they never slip out of memory, as will be explained further in this study.

The phrase, “the table of thine heart” appears only twice in the King James Bible and both references are in the Book of Proverbs. The other one is: “Bind them upon thy fingers, write them upon the table of thine heart” (Proverbs 7:3 KJV). In both cases, the believer is instructed to bind something to their fingers or neck. In the case of Proverbs 3:3, it is mercy and truth and in Proverbs 7:3 it is the commandments. The Book of Proverbs is filled with moral instruction for righteous living. There are other Scriptures of a similar nature that speak of God’s instruction being written in the inner person as opposed to being inscribed on stone, such as Deuteronomy 11:18-20, Proverbs 6:20-24, Jeremiah 31:33, 2 Corinthians 3:3, Hebrews 10:16. It is vital for our understanding that Hebrew often employed figurative language for depicting ways to influence human behavior.

Tables and Hearts

The older English word table in our primary text denotes a tablet, such as a writing tablet. The Pulpit Commentary by H.D.M. Spence and Joseph S. Exell defines it: “The table (luakh) was the tablet expressly prepared for writing by being polished, corresponding to the πινακίδον, the writing table of Luke 1:63, which, however, was probably covered with wax. The inscription was made with the stylus. The same word is used of the tables of stone, on which the ten commandments were written with the finger of God, end allusion is in all probability here made to that fact (Exodus 31:18; 34:28)” (e-Sword 13.0.0).

The NIV Cultural Backgrounds Study Bible provides additional historical background for this word: “In the ancient world, writing was often done on tablets. While in Mesopotamia writing tablets were normally made of clay, in the OT the term probably refers to wooden boards covered with wax (though the Ten Commandments were written on two stone tablets; Ex 24:12). The metaphor of the heart as a tablet (not a tablet worn on a cord over the heart as some would have it) on which one writes the law, of course, points to an internalization of God’s commands in one’s life, so that not only one’s actions but also one’s motives are pure (see also Pr. 7:3; Jer. 31:33)” (Tecarta Bible App).

Joseph S. Exell’s The Preacher’s Complete Homiletical Commentary additionally explains: “The tables were intended to be not a book only, but a type. An impress should be taken on our own hearts, that we may always have the will of God hidden within us.—Arnot” (e-Sword 13.0.0). As printing machine type leaves an impression on a sheet of paper, so God’s word is to impress our minds. The Pulpit Commentary by H. D. M. Spence and Joseph S. Exell explains the word write: “…i.e. inscribe them. mercy and truth, deeply there, impress them thoroughly and indelibly upon thine heart, so that they may never be forgotten, and may form the mainspring of your actions. The expression implies that the heart is to be in entire union with their dictates” (Ibid.).

A physical interpretation

Ellicott’s Commentary for English Readers reveals how some misunderstood the command: “These directions resemble the figurative orders with regard to the keeping of the Law in Exodus 13:9 and Deuteronomy 6:8, the literal interpretation of which led to the use of prayer-fillets and phylacteries among the Jews. Certain texts of Scripture were copied out, enclosed in a leather case, and tied at the time of prayer on the left arm and forehead” (e-Sword 13.0.0). This practice appears in the Gospels relating to Jesus’ rebuke of the Pharisees: “But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments” (Mat 23:5). The word phylacteries appears only here in our Bible.

The Biblical and Theological Dictionary by Richard Watson defines the word phylacteries as “…little scrolls of parchment, in which are written certain sentences of the law, enclosed in leather cases, and bound with thongs on the forehead and on the left arm…The command ought doubtless to be understood metaphorically, as a charge to remember it, to meditate upon it, to have it as it were continually before their eyes, and to conduct their lives by it; as when Solomon says, concerning the commandments of God in general, ‘Bind them about thy neck, write them upon the table of thy heart,” Proverbs III, 1, 3; VI, 21” (Bible Analyzer 5.4.1.22). The Bible’s figurative language was a colorful way for God to stress that His instruction was to be very much part of the worshiper’s psyche leading to observant behavior. Even some Israelites misunderstood this language genre.

The heart as the center

Proverbs 3:3 and Proverbs 7:3 state that instruction was to be written on the heart, i.e., the mind. The word heart was used multiple ways in Scripture, depending on the context. Definitions from three dictionaries will broaden our comprehension. Easton’s Bible Dictionary notes: “According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life” (e-Sword 13.0.0). The Bridgeway Bible Dictionary declares further: “Both Old and New Testaments speak repeatedly of the heart as the centre of a person’s inner life. An examination of the hundreds of references to the heart in the Bible will show that the word is not limited in its meaning to one particular part of a person” (Ibid.). The Poor Man’s Dictionary by Robert Hawker adds another aspect: “The heart in all languages is considered as the leading principle of action and of character” (Ibid.).

The Holman KJV Study Bible clarifies what God intended: “To write something on the heart is to internalize it so that it directs one’s actions (Pro. 1:1-4; Pro. 6:20-24; Jer. 17:1; 31:31-34)” (Tecarta Bible App). Conversely, wrong attitudes can also be impressed on the heart, as the College Press Bible Study Textbook Series explains: “The heart is like a table or tablet on which can be written either good (2 Corinthians 3:3) or bad (Jeremiah 17:1)” (e-Sword 13.0.0). Jeremiah 17:1 declares that Judah’s sin was inscribed on their hearts instead of God’s law.

The inscribing process

As has been stated, action displaying character flows from a correct spiritual mindset. The NIV Study Bible explains: “These instructions are metaphors for internalizing in the very center of one’s being the character traits mentioned (see Ex 13:9; Dt 6:8–9 and notes)” (Tecarta Bible App). Christians are building godly character. This is accomplished through meditation, reflection, and internalizing God’s standards throughout the day (Joshua 1:8).

Daily Bible study and prayer are part of this inscribing process. Bible memorization (Psalm 119:11) is another method for keeping God’s word in our hearts, as explained by Gary Everett’s Study Notes on the Holy Scriptures: “It is a full time job of diligent effort to walk according to the Scriptures so we must constantly keep Bible verses on our mind in order to walk in them” (e-Sword 13.0.0). What facilitates this is explained by the Jamieson, Fausset, and Brown Commentary: “The Spirit alone can enable us to ‘write them on the table,’ i.e., the tablet, of the heart (Jeremiah 31:33)” (Ibid.). By employing God’s Spirit and rehearsing God’s Scriptures throughout the day, Christians will respond obediently to God’s instruction written on the tablets of their hearts.

Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.

Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

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Estimated reading time: 9 min.

Did you know that Paul, despite being a Roman citizen (Acts 22:28), described himself as a servant?

Roman citizenship was highly prized in the first century. But when it came to his relationship to Jesus Christ, he referred to himself as a servant. This Digging Deeper explores why Paul chose this word for himself and how he intended brethren to understand it. Modern readers will uncover its relevance. This article highlights: “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God” (Romans 1:1 KJV throughout).

Before he declared his ministerial office as an apostle, he described himself as Christ’s servant. Gary Everett’s Study Notes on the Holy Scriptures emphasizes Paul’s word order here: “Notice that Paul calls himself a servant before declaring himself an apostle. The Greek language often lacks our familiar word order of Subject-Verb-Object. Instead, the Greek places words in the order of their emphasis, or the order of importance to the thought being presented.” (e-Sword 13.0.0).

Servant, not slave

Notice that the King James Version of the Bible translates the Greek word doulos as “servant” and not “slave.” Webster’s 1828 Dictionary explains the difference: “Servant differs from slave, as the servant’s subjection to a master is voluntary, the slave’s is not. Every slave is a servant, but every servant is not a slave” (e-Sword 13.0.0). The Expository Notes of Dr. Constable agrees: “In his relationship to Jesus Christ, Paul was a bond-servant (Greek doulos). Some translators have rendered this word ‘slave,’ but Paul was a willing servant of Christ (cf. Philippians 2:7)” (Ibid.).

The Expositor’s Bible Commentary, Vol. 10, explains why the word servant is appropriate: “Some prefer the rendering ‘slave,’ but this could suggest an unwilling attachment. In Israel the citizenry regarded themselves as servants of their king, even though they were free men. Since this word doulos is used of Christ in relation to the Father (Philippians 2:7), where ‘slave’ would be inappropriate, the translation ‘servant’ is altogether fitting here. By beginning in this fashion, the writer is putting himself on the same plane as his readers. He does not seek to dominate them” (Zondervan, 1976, p. 14).

By employing the word servant, Paul compares himself to God’s Old Testament prophets, as explained by the NET Bible: “Undoubtedly the background for the concept of being the Lord’s ‘slave’ or ‘servant’ is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isaiah 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Joshua 14:7), David (Psalm 89:3; cf. 2 Samuel 7:5, 8) and Elijah (2 Kings 10:10); all these men were ‘servants (or slaves) of the Lord’” (e-Sword 13.0.0).

The attitude of a doulos

Jesus referred to His followers as servants, as explained by Albert Barnes in his Notes on the Bible: “This name was what the Lord Jesus himself directed His disciples to use, as their general appellation; Matthew 10:25; 20:27; Mark 10:44. And it was the customary name which they assumed; Galatians 1:10; Colossians 4:12; 2 Peter 1:1; Jude 1:1; Acts 4:29; Titus 1:1; James 1:1” (e-Sword 13.0.0).

Daniel Whedon’s Commentary on the Old and New Testaments defines this Greek word: “Servant—Δουλος, derived from δεω, to bind, so signifying a bondsman … To be a doulos of a Divine Master is a high honour ... Just so in English we may say servant of God, but never slave of God” (e-Sword 13.0.0). In his comment on Luke 7:2, Whedon notes that this word designates: ” … any person performing a subordinate service for any reason whatever; as for hire, for love, from civil office, from religious duty, or from ownership” (Ibid.).

David Guzik’s Enduring Word Commentary establishes the attitude of service:

“i. There were several Greek words used to designate a slave, but the idea behind the word for servant (doulos) is ‘complete and utter devotion, not the abjectness which was the normal condition of the slave.’ (Morris)

ii. ‘A servant of Jesus Christ, is a higher title than monarch of the world’ (Poole)” (e-Sword 13.0.0).

Servanthood in the ancient world

Servanthood was quite a different relationship in the Greco-Roman world of the first century than what people think of slavery in the western world, as explained by the ESV Study Bible: “The Roman institution of being a ‘bondservant’ or ‘slave’ (Gk. doulos; see ESV footnote and Preface) was different from the institution of slavery in North America during the seventeenth through the nineteenth centuries. Slaves (bondservants, servants) generally were permitted to work for pay and to save enough to buy their freedom (see Matthew 25:15 where the ‘servants’ [again Gk. doulos] were entrusted with immense amounts of money and responsibility)” (Tecarta Bible App).

Servanthood was not a relationship foreign to first-century people, as explained by John D. Morris in his article “A Bondslave and a Freeman” for the Days of Praise publication: “The parallel phrase ‘bondslave of the emperor’ was commonly used in governmental and commercial circles of the day, and the readers in Rome would fully understand the meaning of the new term. The emperor of Rome not only was to be obeyed as a human slave owner and king, he also was to be worshiped as a god. Paul boldly proclaimed himself to be the bondslave of a different slave owner, the subject of a different King, and the worshiper of a different God.”

Albert Barnes in his Notes on the Bible expands this idea further: “It is often, however, applied to courtiers, or the officers that serve under a king: because in an eastern monarchy the relation of an absolute king to his courtiers corresponded nearly to that of a master and a slave. Thus, the word is expressive of dignity and honor; and the servants of a king denote officers of a high rank and station. It is applied to the prophets as those who were honored by God, or especially entrusted by him with office; Deuteronomy 34:5; Joshua 1:2; Jeremiah 25:4. The name is also given to the Messiah, Isaiah 42:1, ‘Behold my servant in whom my soul delighteth,’ etc.; Isaiah 53:11, ‘shall my righteous servant justify many'” (e-Sword 13.0.0). Jesus was the Father’s servant.

Christians as servants

Not only did Paul describe himself as Christ’s servant, but our New Testament uses this term for Christians generally, as explained by R.C.H. Lenski’s Commentary on the New Testament: “In the New Testament John, as for instance in Rev. 1:1, often employs δοῦλοι with reference to all Christians, with which passage Eph. 6:6; 1 Pet. 2:16 agree and we may add Rom. 6:16–20; 14:4, 7, 8; 1 Cor. 7:22, together with the statements that we all belong to Christ, are bought by him, and are bound to serve him (δουλεύειν)” (Bible Analyzer 5.4.1.22).

Christ’s sacrifice has set His servants free from being slaves of Satan (John 8:34; Galatians 4:3), as explained by John D. Morris in his article “A Bondslave and a Freeman” for the Days of Praise publication: “Long before Nero’s executioner freed Paul from the limitations of his physical body, Paul had been made a ‘freeman of the Lord’ (1 Corinthians 7:22). The common title of the day ‘freedman of the emperor’ designated a bondslave of the emperor who had been elevated by the emperor to a higher position. Paul had been, and all believers have been, ransomed out of the slave market of sin by Christ’s blood and have been set free from the guilt, power, and penalty of that sin.”

Paul explained that Jesus purchased Christians: “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1 Corinthians 6:19-20 KJV). Christ’s death provided the ransom price to set them free from slavery to sin, self, and Satan (Matthew 20:28; Ephesians 1:7).

Christians are servants of Jesus Christ. This is an honored position in Christ. Nonetheless, Christians owe everything to Him and are obliged to serve Him at every command. Jesus explained this discipleship: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” (Matthew 11:28-30).

A special relationship

This servanthood also implies a special relationship with Christ: “Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you” (John 15:14-15).

The Preacher’s Complete Homiletical Commentary, reconciles the competing terms servants with friends: “I call you no longer servants, etc.—Servants = δούλους … But the apostles rejoiced in His service (Romans 1:1; 2 Peter 1:1, etc.). It was, however, a free service, not that of a slave. The slave’s position admits but of one mode of action, unthinking obedience. It is far otherwise with Christ’s disciples and friends. He takes them into confidence, reveals Himself and His work to them, makes them fellow-labourers in His vineyard” (e-Sword 13.0.0). How privileged are Christians as servants of Jesus Christ! This servanthood and friendship are unlike any other in human history.

Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.

Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

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Estimated reading time: 8 min.

Did you know that about 90 years after the people of the House of Judah returned from captivity in Babylon, their capital city of Jerusalem still did not have a defensive wall around it?

The Jewish governor of Judea challenged his compatriots to unite and complete a project to protect Jerusalem and its inhabitants from their enemy’s opposition.

Decades earlier, the ancestors of these folks had built a semblance of a sacrificial altar and later a temple. But Jerusalem was undefended from hostile neighbors since it had no protective wall. The Bible records that the Jews recognized the importance of their participation to build a wall and worked with determination through the effective leadership of their governor. This Digging Deeper recounts this story to grasp an applicable lesson for God’s people who perform His work today.

Needing a wall

This building project occurred during the Persian Empire period of Old Testament history. Judea and much of the Ancient Near East were governed by this vast empire. Starting with Persia’s king, Cyrus, the people of the House of Judah were permitted to depart from the land of their captivity to rebuild their temple and city if they remained loyal to the Persian king and were peaceful contributors to the realm. Cyrus followed a policy of repatriation for the Jews and other formerly captive peoples, as noted in history.

Decades later, King Artaxerxes of Persia appointed as governor of Judea his cupbearer, Nehemiah (Nehemiah 1:11), to direct the project of rebuilding the walls around Jerusalem. The entire Book of Nehemiah details this exciting saga of Nehemiah’s leadership over God’s people who accepted this challenge. They had lacked the necessary leadership until Nehemiah arrived. The Jews were being opposed by many nearby enemies. A wall around the city was vital for their protection.

John Gill’s Exposition of the Bible summarizes Nehemiah 4: “This chapter relates, how the Jews, while building, were mocked by their enemies, to which no answer was returned but by prayer to God, and they went on notwithstanding in their work, Nehemiah 4:1 and how that their enemies conspired against them, to hinder them by force of arms, Nehemiah 4:7 to oppose which, both spiritual and temporal weapons were made use of, so that the work was still carried on, Nehemiah 4:13” (e-Sword 13.0.0).

Facing opposition

In Nehemiah 4:1, Sanballat, the satrap (governor of a whole province) for Samaria, mocked the Jews and worked to discourage their progress. Nehemiah turned to God in prayer after learning of Sanballat’s opposition (Nehemiah 4:4-5). Arno Gaebelein’s Annotated Bible notes that this “… is another of the brief ejaculatory prayers of Nehemiah. There are seven of them in this book: chapters 2:4; 4:4-6; 5:19; 6:14; 13:14, 22, 29” (e-Sword 13.0.0). Nehemiah’s effective leadership skills were the result of his constant prayer.

Our focus verse details what followed: “So built we the wall; and all the wall was joined together unto the half thereof: for the people had a mind to work” (Nehemiah 4:6 KJV throughout). Adam Clarke’s Commentary on the Bible explains the Hebrew of this passage: “The original is very emphatic: ויהי לב לעם לעשות  vayehi leb leam laasoth, ‘For the people had a heart to work.’ Their hearts were engaged in it; and where the heart is engaged, the work of God goes on well” (e-Sword 13.0.0).

David Guzik’s Enduring Word Commentary makes this vital point about the result of Nehemiah’s prayer: “The immediate answer to the prayer made no difference in the enemies. The prayer was answered in the people of God doing the work. Nehemiah’s prayer asked God to take care of his enemies, and God answered by taking care of His people… We often miss God’s answer of our prayers, because we pray for Him to do a work in the lives of others we are in conflict with – and He answers by moving in our lives, but we resist that moving. It is as if He tried to give us a mind to work in a situation, but we resisted it” (e-Sword 13.0.0).

Prayer and hard work

Commenting on the importance of joining prayer to work, The Bible Knowledge Commentary, Old Testament asserts: “After praying, Nehemiah and the Jews continued with the work. Some Christians pray and then wait for things to happen, but not Nehemiah! As in all his efforts, he blended the divine perspective with the human. He faced Sanballat’s opposition with both prayer and hard work. Once he committed the problem to the Lord, he trusted God to help them achieve their goal” (Victor Publishing, 2000, p. 682). This combination of prayer and work empowers God’s people to perform His will.

HandFuls on Purpose, Vol. 06, (1) by James Smith and Robert Lee provides three vital actions taken by these Jews:

“1. A Mind to Work (Nehemiah 4:6). They had no mind to sit moping over their difficulties, or to spend their time in mere talk or fault-finding. The love of God constrained them…

2. A Heart to Pray. ‘Nevertheless, we made our prayers unto God’ (Nehemiah 4:9). A working mind should always be accompanied with a praying heart…

3. An Eye to Watch. ‘We set a watch against them day and night’ (Nehemiah 4:9). Watching and praying are frequently linked together in the Scriptures of truth (see Matthew 26:41; Mark 13:33; Ephesians 6:18; 1 Peter 4:7)” (Bible Analyzer 5.4.1.22).

Christians need to join prayer with watchfulness, as K.L. Brooks’ Summarized Bible declares: “Nehemiah 4:13. Having prayed, they set a watch. We cannot secure ourselves by prayer, without watchfulness. Matthew 26:41. Prayer without watchfulness is presumption. Watchfulness without prayer is hypocrisy” (e-Sword 13.0.0). This is an example of faith as displayed by works. Brooks continues with another lesson on watchfulness: “God’s people are often a despised people, loaded with contempt, but the reproaches of enemies should rather quicken them to duty than drive them from it. Those who cast contempt on God’s people, in reality despise God Himself and prepare for themselves everlasting shame” (Ibid.).

Completing the job

The good news is that these pioneers did complete the wall they had built only halfway in chapter 4: “So the wall was finished in the twenty and fifth day of the month Elul, in fifty and two days” (Nehemiah 6:15 KJV). Fifty-two days was record time. Nehemiah’s leadership in this project was vital. Charles Simeon’s Homileticae explains the state of the project before he came: “The walls of Jerusalem still continued in their desolate condition, notwithstanding the Jews had returned thither about ninety years: but, at the instigation of one single man, the people combined; and engaging heartily in the work, they effected in a short space of time what had appeared utterly impracticable: Nehemiah says, ‘So built we the wall; for the people had a mind to work’” (e-Sword 13.0.0).

Ger deKoning’s KingComments makes some pointed remarks on Nehemiah 4 that Christians must consider: “There is a kind of people who stand by and comment from the sidelines, but disappear when there is opposition. Some also want to contribute in an easy way, so they avoid effort. They send money – and insist on getting proof of payment in order to be able to use the gift as a tax-deductible item – and in doing so they think they can redeem their service in the kingdom of God. But they do not have a heart to work. Work in and for the church is not regulated by a collective labor agreement” (BPBible 0.5.3.1).

God’s people have always faced opposition from those who insist their work must be stopped. The Popular Commentary by Paul Kretzman provides the proper response: “Those who undertake the work of the Lord in true faith will not permit the ridicule of the enemies to discourage them, but will piously trust in the power of God to support them” (e-Sword 13.0.0). A New Testament admonition parallels this lesson from Nehemiah: “Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (1 Corinthians 15:58 KJV).

As Christians approach the very end of the age, this will be even more important for God’s work to be completed through them. Matthew Henry’s Commentary on the Whole Bible offers two final lessons: “1. Good work goes on well when people have a mind to it. 2. The reproaches of enemies should rather quicken us to our duty than drive us from it” (e-Sword 13.0.0).

Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.