Redeeming Genealogies

What this episode covers

Most commentaries recognize a transition point here in Nehemiah 7. One scholar even sees it as the climax of the book. I know, personally, I have been excited to preach the next chapter. From my perspective, we’re standing on the precipice of the pinnacle of Nehemiah. We have already seen a list of names in chapter three. Is there really much more that can be said that has not already been mentioned? This particular list—with minor exceptions—appears in Ezra 2. Why bore you with this long list of names? Why include it twice? Does God really expect us to find something “profitable for teaching” here (2 Tim 3:16)? Sections like this, and every difficult text in Scripture, is tremendously important to read and teach. I trust you will be edified by our study this morning. › Before we read the chapter, we need to explore the value of biblical genealogies. Genealogies Defy Mythology I love how O. Palmer Robertson says, “Genealogies defy mythology.” Unlike other ancient stories, Scripture deals with real people and verifiable experiences. Biblical genealogies differ in content but consistently maintain continuity with previous covenants. God’s redemptive plan has not changed. One of the surprising aspects of most of the biblical genealogies, including this list as well as the genealogies of Jesus found in Matthew and Luke, is the number of non-Hebrew names. On the one hand, we know that the Messianic line of David traced through a few prominent Gentiles. David’s great grandmother was Ruth the Moabite, who was the daughter-in-law of Rahab the prostitute from Jericho. In the case of the list in Ezra/Nehemiah, the non-Hebraic names likely reveal that their exilic masters had renamed them (see Dan 1:7). But, we will also see that some of the returnees could not prove their ancestry (Neh 7:61-65), including some of the priests. That certainly opens the door for Gentile converts to be included among the number of returnees. Later in the book we will find that many exiled families—even among the returnees—had mixed marriages with foreigners. Israel had lost much of its religious distinctiveness in exile. Only a small percentage of those carried off into exile returned to Jerusalem during the first wave. We can assume that the vast majority of the Jewish nation had so heavily integrated into the culture where they were scattered. They could not imagine returning and starting over. They had become almost entirely disconnected from their heritage. In light of all that, genealogies reveal something of man’s sinful nature as well as God’s covenant faithfulness. Despite the constant opposition to God’s covenant promises, both from outside as well as inside the covenant community, God has preserved a remnant. Robertson “This genealogical aspect of the covenants underscores both the reality of redemptive history and the inclusion of peoples from all nations alongside Israel in God’s covenants.” Last week we learned that the population in Jerusalem was sparse after completing the walls (Neh 7:4). Ninety years prior, about 50,000 people returned from their captivity in exile, but they went back to their own towns rather than Jerusalem. The strength of the walls could not make up for the lack of citizens. A city’s defense depends upon people. Nehemiah’s solution was to wait for the Lord’s guidance. That is the solution to many of our most frustrating circumstances. Stop fretting. Wait for the Lord to guide and provide. All of us face uncertainties for which we are seeking the Lord’s guidance. We can grow impatient and question if God will be faithful to keep his promises. Beyond that, we often lose sight of the support God has provided in the communion of the saints. This morning’s text corrects both of those tendencies: Biblical genealogies (1) reflect God’s covenant faithfulness and (2) remind us of the heavenly community to which we belong. Pray & Read Nehemiah 7:5-73. A Covenant Keeping God

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