NEHEMIAH 2 (FROM CAC'S NOTES)
NEHEMIAH 2 (FROM CAC’S NOTES)
The place of Artaxerxes in Nehemiah 2 is that of one on whom Nehemiah was dependent for all that he desired to do for Jerusalem. So that he appears to represent divine actings providing for the city and its wall being built. He only appears in this chapter and in a brief mention in chapter 13, God providing but using a Persian king as acting on His behalf. He was a king set up by God and every such king in some sense represents divine authority. I think the teaching of it for us is that in a day of departure and ruin we must have divine authority for what we do.
Nehemiah’s desire was to have written authority, and the reference to every scripture being divinely inspired in 2 Timothy 3 would correspond in our circumstances. Nehemiah introduces himself as the king’s cupbearer. His office was to minister to the king’s pleasure. Note the references in 2 Timothy: “Strive diligently to present thyself approved to God”; “He shall be a vessel to honour, sanctified, serviceable to the Master”; “A bondman of the Lord”; “The man of God”. The one who will be serviceable in a day of run must be characterised thus. And he will be a sad man, spiritually sad, because he is thinking of the ruin of God’s city and its walls and gates. Nehemiah had not been thus before; it was a new exercise to him. Perhaps it is new to many of us, but we shall not serve God’s interests if we do not take it up. Nehemiah had a good reason to be sad, and we have more reason, for the ruin is more terrible today than it was then, because the thing ruined was so much more beautiful and glorious in its original state.
Nehemiah was not content to be a sad mourner over the [p. 248] ruins. There are many such today. They grieve over what they see and hear, but they do nothing. Nehemiah made request that he might be sent “that I may build it”.
Then there must be material for building. I think this would be what is in Christ Jesus (2 Timothy). Faithful men. Those pursuing righteousness, faith, love, peace, calling on the Lord out of a pure heart.
The captains of a force of horsemen would now be spiritual power. “Power and love and wise discretion”. “Strong in the grace which is in Christ Jesus”.
But we find opposition — men grieved that the welfare of the children of Israel should be sought. Nehemiah keeps his exercises to himself. He goes out by the valley-gate, which suggests a lowly spirit, a spirit of meekness.
Jackal-fountain — or dragon well — suggests an evil power which has been working, a spring of evil teaching, perhaps, like Hymenaeus or Philetus in 2 Timothy 2: 17, 18. The dung-gate would speak of all that flesh could boast in being carried out (Philippians 3).
The fountain-gate and the king’s pool seem to suggest supplies of refreshment formerly known but now inaccessible. The fountain-gate is near Siloam (chapter 3: 15) and the king’s garden.
The first thing is to see the extent of the ruin privately, but to go out and come in by the valley-gate. Paul goes out by the valley-gate to see the ruin at Corinth. “Out of much tribulation and distress of heart I wrote to you, with many tears”. “And now tell you even weeping”.
John, before writing to the assemblies, has to fall at His feet as dead. The jackal-fountain or dragon well would have reference to evil teaching — no resurrection of the dead, the teachings of men and law teaching; that woman Jezebel; the doctrine of Balaam, of Nicolaitanes, many antichrists, etc. They have to be driven out; they are all in Scripture. The dung-gate is the absolute rejection of what might be a gain to us according to flesh (Philippians 3).
[p. 249] The fountain-gate is full of beautiful suggestions (chapter 3: 15). Siloam is the prophetic word which speaks of Immanuel, God with His people. The Lord sent the blind man there and he came seeing. The king’s garden would intimate that the fountain ministers to fruitfulness for the king, and the stairs go down from the city of David at that point from Zion, all that God has set up in grace and power being in Christ.
It seems to suggest that there is an ascent from near the fountain-gate and the king’s garden to mount Zion. It is necessary to take account of all that has been rendered unavailable. Zion is resurrection at the present time.