The book of Nehemiah is closely tied to the book of Ezra; in fact, the two form a single book in the Hebrew Scriptures. Thirteen years had passed since Ezra’s return to Jerusalem and he was still to be found in that city (Ezra 7:7; Neh. 2:1; 8:1). The book of Nehemiah, however, opens in the courts of the palace at Shushan (in present day Iran) where we find Nehemiah, the cup-bearer, in the service of king Artaxerxes.
In comparing the individuals — Ezra and Nehemiah — we find them to be quite different in temperament. Ezra seems more subdued; he was the ready scribe and the priest of God. Ezra was sent to Jerusalem to restore things ecclesiastically. He was to inquire concerning Judah and Jerusalem according to the Law of God and to teach those that did not know it (Ezra 7:14,25). For this work, he was perfectly fitted. Nehemiah, on the other hand, was a man of action and, it would appear, a natural leader. His position in the court of the king may well have had some bearing on this. Often God uses seemingly insignificant circumstances in our lives to prepare us for greater things. In contrast with Ezra, Nehemiah’s return to Jerusalem was connected with the restoration of the civil state of things. One should be careful in elevating the one over the other; each walked according to the measure of faith that they had received. Why was it necessary for God to send Nehemiah to Jerusalem when Ezra was already there? Had Ezra failed? No, each had a role that the other could not fulfill.
We should avoid ranking our brethren, and worse still, exalting ourselves. “For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise” (2 Cor. 10:12).
It is human nature to delve into things that we have not seen and to promote one’s sense of spirituality and superiority; but let us be clear, this is not of God. “Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, and not holding the Head” (Col. 2:18-19). It was this very thing that led to the Gnostic errors that the Apostle John had to counter through his epistles late in his life. This is not to say that all believers are spiritually minded or that all exhibit the same degree of maturity. We see this clearly in the books we are presently considering. Those who made the sacrifice to leave Babylon and return to the land were exercised to do so. Some, however, seemed to be satisfied with merely being there — they were at God’s center, were they not? Others, however, were willing to put their necks to the work, and of some we read, “they were counted faithful” (Neh. 13:13). Sad to say, there were also those for whom this place of privilege meant very little, and their behaviour only served to undermine that feeble testimony that God in His grace had permitted.
In the New Testament, James, Cephas, and John were conspicuous as being pillars in the assembly (Gal. 2:9). For one, however, to take a superior view of their position amongst their brethren, and to lord it over God’s heritage, is condemned by the Apostle Peter (1 Peter 5:3). The Lord did not ask Peter to condescend to feed His sheep, but rather it was to flow from Peter’s affection for Christ. Anything that exalts man, whether it is myself or another, detracts from Christ. “He must increase, but I must decrease” (John 3:30).