Nehemiah 1 Commentary - The Biblical Illusrator

Verses 1-3

Verses 1-11

Nehemiah 1:1-11

The words of Nehemiah the son of Hachaliah.

The royal cup-bearer

I. Let us notice the words alluded to by Nehemiah. They were as follows: “And it came to pass in the month Chisleu, in the twentieth year,” etc.

1. You observe that the time and the place of this conversation are given. It was at Shushan or Susa, the winter residence of the King of Persia.

2. There are places and periods that stand out more prominently than others in the history of most of us. “It came to pass in the month Chisleu,” etc.

3. The particular matter referred to was a conversation he had with a kinsman of his, and with other co-religionists lately come from Palestine, respecting the state of the Jews there, “and concerning Jerusalem.” Nehemiah was not indifferent to his country’s condition. It was a twofold question that he put.

II. Let us notice the emotion of Nehemiah on hearing the tidings alluded to. “I sat down and wept,” he says, “and mourned certain days, and fasted.” He also adds, “and prayed before the God of heaven.” He wept. Nor was it weak or unmanly for him to do so. “His was the tear most sacred shed for others’ pain.” To weep at trifles, or at fictitious sorrows, may be effeminate; but ‘twas no trifle, no imaginary sorrow, that now drew tears from Nehemiah.

1. His grief was further manifested by lamentation and fasting.

2. It was a profound grief which seized him.

3. It was a somewhat prolonged as well as profound grief. It lasted, at any rate, certain days.

4. It was a patriot’s grief.

5. Again, it was a penitent grief.

6. Nehemiah’s grief reminds us of another and yet more touching spectacle, the tears which Jesus shed over Jerusalem.

“And when He was come near, He beheld the city, and wept over it,” etc.

III. In the third place, let us look at the prayer which Nehemiah was thus prompted to offer, Let us learn that the province of prayer is not restricted to things spiritual. It embraces the affairs of everyday life, and all lawful undertakings great and small. (T. Rowson.)

The typical patriot

Nehemiah the civilian, as contrasted with Ezra the ecclesiastic, is brought before us in this book as the patriot deliverer of his people.

I. The typical patriot Is purely disinterested in principle. Personal ambition is sunk in desire for public good. Selfish motives are abandoned for generous impulses.

1. This does not prevent his rising to a position of honour even in an alien country. A good man is valued anywhere. Fidelity to convictions ever commands respect apart from the merit of the convictions themselves. Honour from an alien chief can only be allowed to the true patriot conditionally--

2. He is always ready to surrender personal honour for his people’s good--

1. By obedience we make the most stubborn laws of nature our servants.

2. By patience foes may be transformed into friends.

3. By the discipline of adversity the foundations of prosperity are laid.

II. The typal patriot is large-hearted in his sympathies.

1. He manifests a real interest in the condition of his country (verse 2). The words imply--

2. He takes upon himself the burden of his country’s woes (verse 4).

III. The typal patriot recognises divine sovereignty in human affairs.

1. By accepting the existence and authority of the King of kings. Not only as--

2. By regarding Divine aid as superior to all other.

Nehemiah seeks Divine assistance in urging his suit in his approaching interview with the king--

(a) That he may reach the monarch’s will by the most accessible channel.

(b) That he may approach him at the most accessible moment.

(c) That he may urge his request in the most prevalent form.

3. By regarding Divine aid as available through prayer. Nehemiah’s prayer is one of the model prayers of the Bible, as--

Learn--

1. Nehemiah is a type of Him who “though He was rich, yet for our sakes became poor,” etc.

2. Intercessory prayer is the inspiration and the evidence of true patriotism.

3. Divine interposition is the safest to invoke in national crises. (W. H. Booth.)

The pious patriot

He was willing, moreover, to make no little sacrifice in the cause of patriotism. Even in asking the king for leave of absence on such a mission, he was probably risking the royal displeasure. No one could well predict how an Oriental despot would be likely to regard such a request. All might depend on the whim or caprice of the moment. That Nehemiah should wish to exchange Susa for Jerusalem--that he should desire to quit, even for a time, the sunlight of the royal presence which was condescending to shine upon him--might possibly be viewed as an insult. The very fact that he was a favourite might only increase the royal irritation. A tyrant likes his pets to appreciate their privileges; and Nehemiah, by asking for leave of absence, might only lose the royal favour and be deposed from his office. Then, again, even if his request should be granted, he would have to sacrifice for a time all the luxury and ease of his present position; he would have to subject himself to toil and danger; he would have to face the arduous journey between Susa and Jerusalem; and then, after arriving in the city of his fathers, he would have to confront the hostility of the surrounding tribes, and might even have to exchange the courtier’s robes for the soldier’s armour. But all these sacrifices Nehemiah was prepared to make in the cause of patriotism. His court life had not enervated his spirit. An intelligent and manly piety does not destroy or despise any of the natural affections. There is, indeed, a “pietism” which makes light of the ties of home and kindred, which disparages patriotism, as if it were inconsistent with the universal love inspired by the gospel, or which even ventures to taboo politics as a worldly region which a spiritual man ought rather to avoid. Let us beware of this false spirituality. The world of natural human relationships is God’s world, and not the devil’s; and if the devil has intruded into it, there is all the more need that it should be occupied by the earnest soldiers of God. Pietism may say, “Never mind the condition of the walls of Jerusalem: souls are the grand concern.” But, in point of fact, the condition of walls may sometimes affect the condition of souls. Things external often stand in subtle relation to things spiritual. The body influences the mind; and the outward conditions of national existence may stand in the closest connection with the religious life of a people. Besides, it Ii natural that we should love our own country with a special affection; and a true religion does not destroy but consecrates all natural attachments. On the other hand, there are many politicians who are no patriots, and there is also a patriotism in which there is no godliness, There are men who take the keenest interest in politics merely because it furnishes an arena for the exercise of their faculties, the display of their talents, and the furtherance of their ambitions. And there are also true patriots--real lovers of their country--who yet never recognise the hand of God in national history, who never think of praying to God in connection with their plans, or of submitting their political projects and methods to the test of His will. Now, if a man’s patriotism is his only religion, this is doubtless better than that his “god” should be his “belly,” and that he should “glory in his shame.” But still, this patriotism in which there is no regard for God is fraught with danger. For the grand and prime demand on every one of us is that we be the servants of the Most High, the soldiers of Christ, the loyal subjects of the Divine kingdom. And then it is our bounden duty to serve God in and through all our natural pursuits, affections, and relationships, and, amongst other things, to bring all our political theories, aims, and methods into the light of Christ and of His Spirit. We want, both in the Church and in the commonwealth, men and women in whom, as in Nehemiah of old, piety and patriotism are blended and intertwined. (T. C. Finlayson.)

Divine purposes working through providence

I. Here is eminent piety in a most unlikely place (Nehemiah 1:1).

1. Palaces are not generally favourable to piety--

2. Piety is not impossible even in a palace--

1. Eminent piety does not depend upon the accidentals of a man’s social position.

2. Exalted positions are less desirable than they appear.

3. The most desirable station in life is that in which we can serve God to the best advantage.

II. Here is an event apparently trifling leading to results of the greatest magnitude (verse 2).

1. The most trivial event may lead to the most momentous issues. The oak is contained in the acorn; the prairie is fired by a spark; a nation is plunged into war as the result of a jest. Many a quiet conversation has led to world-wide revolutions.

2. Nothing is therefore trivial to a wise man.

Learn--

1. Every detail in a good man’s life is part of a Divine plan.

2. To avoid crossing the Divine purpose and thwarting the Divine plan we must do all to the glory of God.

III. Here is a startling summons of a most unexpected character. Although no direct appeal was made, Nehemiah as truly heard the Divine call as Samuel the voice in the darkness, or Paul the voice of the vision, “Come over to Macedonia.”

1. Here is an appeal for sympathy and help--not the less powerful because indirect. Mute appeals are often the most eloquent. AEschylus appealing for the life of his brother by holding up the stump of the arm he had lost in the service of his country. The high-priest in the holy place sprinkled the blood seven times without speaking. This appeal was--

2. Here is a summons which involved great sacrifice. Love never counts the cost. Sacrifice is its glory. Sincerity always distinguished from hypocrisy by this test.

3. Here is an unexpected summons promptly obeyed.

Learn--

1. Life is full of surprises, and the tenure of ease uncertain.

2. The good man is prepared to follow the leadings of providence without hesitation and at any cost.

IV. Here is a saviour raised up in a most unlooked-for quarter.

1. God is ever training His agents for the work which He means them to accomplish. Nehemiah, Joseph, Moses, David, Cyrus, Paul, Luther, Wesley, and many others.

2. At the proper time God will bring His agents into contact with their life-work.

3. The qualifications of God’s agents are not always recognised at first.

Learn--

1. God uses the most unlikely agents.

2. God leads in the most unlooked-for ways.

3. God’s redemptive scheme is the most incomprehensible of all mysteries.

V. Here is a picture of the demoralising and dismantling tendency of sin, alike in cities and in souls.

1. The inhabitants of Jerusalem were demoralised: “In great affliction and reproach.” Long captivity and dependence had enervated them. Powers not used lapse into impotence. Sin cherished withers moral force.

2. The battlements of Jerusalem were dismantled. Thus does sin ever destroy defences and throw down battlements, leaving souls at the mercy of destructive forces which lead to eternal shame.

Learn--

1. Sin reveals its deadly nature in its direful consequences even in this life.

2. These consequences are designed to act as warnings to unwary souls.

3. They suggest still more awful penalties in that world where judgment is untempered by mercy. (W. H. Booth.)

The exile

Nothing is here said of the parentage or early training of Nehemiah. We may suppose he grew up in a pious home, where daily prayers, and instructions, and acts of godliness were imbued with deep religious feeling. The early days of the future reformer were perhaps spent in listening to the recital of many an endeared memory of the land of Judah, and his young heart was probably taught to beat high with hope of the restoration of his people to their covenant inheritance.

I. The situation he occupied. The palace at Shushan was one of the most magnificent in the ancient world. The site of its ruins has been identified by modern travellers, and here large blocks of marble, with other fragments of splendid edifices, are often dug up--the relics of a grandeur that has long since passed away. The place of his abode offered many attractions to captivate a youthful mind. There were in the streets of that vast city the splendour and bustle of Oriental life. There might seem in all this “lust of the eye and pride of life” ominous danger to youthful piety. But it is a wonderful power, the grace of God in the human heart. It is marvellous in the souls it selects for saving change, in the places where it operates, and in the triumphs it achieves. Often it appears wanting in those who seem most favourably situated for its possession, while it reigns in hearts where it might seem impossible for it to live and grow. And in him God made the palace of a heathen prince the nursery and sanctuary of an eminent servant of His cause. In view of this, let none among us allege that their situation or circumstances render it impracticable for them to cultivate religion or abound in well-doing. Men may rush into temptation in their earthly business, and thereby raise up invincible barriers to the exercise of piety; but God, by His providence, never places any man in a situation where it is impossible for him to love and obey Him. If you are where God has placed you, be sure you may be, and do, what God requires you. In every situation of life there is enough to test the sincerity of faith in things unseen.

II. The spirit he displayed. It was a spirit of tender interest for the good of Jerusalem. The subjects of inquiry show the spirit of the man. He was living in ease and affluence himself, but he could not forget he was “of the stock of Israel,” and he felt, therefore, the prosperity of religion bound up with that feeble remnant. He might have seen couriers arrive at the royal palace from distant regions, bearing tidings of fresh victories gained by Persian armies, and of new countries subjected to the Persian crown, and yet not be greatly moved by the intelligence; but the arrival of these fellow-saints stirred up his spirit within him to inquire concerning the state of the Church in the land of his fathers. Do we not see here that it is the history and condition of the cause of truth on earth which interests the wise and good? They may not, indeed, be unaffected by events which concern the welfare of mankind and illustrate the wisdom of God in His providence; but it is especially the progress of the kingdom of grace that engages the attention of its true subjects. It was a spirit of deep sorrow for the distress of his people in Judah.

III. The exercises in which he engaged. Nehemiah “fasted and prayed.” (W. Ritchie.)

The use of a great purpose

To a thoughtful mind there is much interest in the contemplation of the circumstances under which the great purpose of a life first rise into distinctness before the mind of one whose energies, henceforth, are to be used for his country and his God, and whose example stands before us as a noble incentive to steadfastness of purpose and courage in the performance of duty. (Scenes from the Life of Nehemiah.)

Piety in unexpected places

Fine gold has often been found under e, barren and unpromising surface. Rare jewels have been found in the crevices of rocks and in the pebbly beds of rivers. Exquisite flower’s have peeped forth from the ledge of a stupendous Alpine rock, and have breathed their sweetness amid a wilderness of ice and snow. Palm-trees have lifted up their tall and elegant stems, adorned at the summit with long pendant leaves and enriched with nourishing fruit, in the midst of the sandy desert, and their life has been sustained by a hidden well of springing water at their root. This has often been the case with God’s children--Joseph, Obadiah, saints in Caesar’s household. Here Nehemiah in the court of one of the most luxurious eastern princes. (J. M. Randall.)

Nehemiah and his contempories

Nehemiah flourished four centuries before Christ. When consuls and dictators were beginning to play an important part in Roman politics; when Xenophon and Herodotus were historians and Phidias was sculptor; when Euripides, Sophocles, and Aristophanes wrote tragedy and comedy; when Socrates taught philosophy and Pericles was prime minister at Athens; and when the western nations of Europe were sunk in savage barbarism, Nehemiah was the devout cup-bearer at Shushan. We are not told from what tribe he sprang. His grandfather had been taken captive by Nebuchadnezzar; his father was born and educated at Babylon. Probably the beauty of his person and the sweetness of his manners, the extensive range of his intellect, and the integrity of his character, recommended Nehemiah to royal favour. (J. M. Randall.)

I asked them concerning the Jews . . . and concerning Jerusalem.

Careful inquiry helpful to philanthropic effort

Few portions of Scripture set forth more clearly than the Book of Nehemiah the power of one man to do great things for God when God is with him. With an earnest desire to work for God, Nehemiah first sought to gain accurate information, from a reliable source, both as to the need that existed and the nature of the work that had to be done. Careful inquiry respecting the field of any projected effort will often reveal much of which we had previously but little conception. This should not dishearten us, however, for we ought rather to remember that the deeper the darkness and degradation of those whom we seek to reach, the more needful is it to bring them under the enlightening and elevating power of the gospel of Christ. (W. P. Lockhart.)

Man’s love for the land of his birth

Mr. Christie Murray, writing of the old Australian settlers, relates an incident to show how, after a long life of exile, they still pine for home and England. When his ship left Plymouth Sound a good deal of mud adhered to the anchor. After it was dried he broke off a bit, declaring, half in jest and half in earnest, that this piece of English earth should go with him around the world. In Australia he showed it to a white-haired ranchman among the hills. The old man eyed it wistfully. “Give it to me,” he said at last. “You will see old England again; I never shall. I would value that bit of earth more than diamonds.” Mr. Murray gave it to him, and continued his journey. When he came back, months later, he found that the old man had ridden more than a hundred miles to a settlement to buy a gay little plush stand and a glass case in which to preserve his treasure. De Maistre, describing the hut of the Moravian missionary in the most northern human settlement within the Arctic circle, says that he observed, suspended over the fireplace like a holy relic, a piece of rough, unbarked wood. He looked at it curiously. The Dane touched it with reverence. “It is a bit of the old oak-tree at home,” he said, his eyes full of tears. Nothing can be more real than that clinging in the heart of a man to the land of his birth. It may be of all countries in the world the poorest, the least beautiful, the most insignificant. But it is his own, and if he is a genuine man the trifle which tells him of it, though he stands in a king’s palace, will speak to him as with the power of his mother’s voice. (Christian Age.)

The wall of Jerusalem also is broken down, and the gates thereof are burned with fire.--

Walls and gates

What, then, are the “walls and gates” of the New Testament? The Church is now catholic, and no longer national. It is not now a civil polity and the necessities of a civil community that determine the nature of these “walls and gates.” Yet there are some things of prime importance, like the walls and gates of Jerusalem.

I. The sacred observance of the Lord’s day. All history shows that whenever and wherever the Sabbath is overthrown the Church is perilously exposed, not only to decay, but even to extinction.

II. A numerous congregation of attendants upon the ordinances and worship of the church.

III. Sabbath schools are “the gates” of our jerusalem.

IV. The liberality and self-sacrifice of God’s people. (J. A. Lefevre, D. D.)

Interest in Jerusalem

I. The story of jerusalem throws light upon god’s moral government. Great privileges involve great responsibilities. National sin brings national ruin. Nations are rewarded and punished in this world.

II. It is a mark of real piety to be zealous for the cause and kingdom of God. How bitterly do Christians mourn over the wickedness around them, and the severe conflict they have to maintain in their own breasts.

III. Every Christian has, more or less, to tread a solitary path, and his deepest sorrows are frequently those which he cannot communicate to the nearest and dearest on earth. Who would have thought that when his attendance upon the king was over for the day, Nehemiah would hasten to his chamber, weep bitter tears of grief, and mourn and pray? (J. M. Randall.)

Jerusalem, the holy

city:--Thoroughly to realise the sad tidings brought to Nehemiah, we must briefly recall the former history of Jerusalem. No city possesses so deep and thrilling an interest. Other cities may boast of a higher antiquity. Thebes and Nineveh may go back even to the repeopling of the world after the deluge. Other cities may claim a broader area, a more numerous population, a more extended commerce. Other cities may claim to be the centres of a far greater earthly dominion than was ever accorded to David. But whether in the past, the present, or the future, them is no interest like that which attaches to the holy city. (J. M. Randall.)

Sin ruins a kingdom

I. If there be a moral governor of the universe sin must provoke him.

II. If sin provoke God He is able to punish it.

III. Bodies of men punishable in this world only.

IV. There is a tendency in the very nature of sin to injure and ruin a country.

V. God’s dealings with guilty nations are confirmed both by His word and all human history.

VI. God always gives previous intimation of his coming to judge a nation.

VII. If God favoured a nation with an intimation of His will, Their sins are aggravated by means of this light.

VIII. When God has distinguished a people by singular instances of his favour, that people will be proportionally criminal unless they distinguish themselves by their devotedness to Him.

IX. When a nation is under corrections of the almighty, they are eminently sinful if they disregard the tokens of His wrath.

X. Shameless sinning is a sure proof of general corruption. (W. Jay.)

The walls of Jerusalem

What do we know of these walls previous to the time of Nehemiah? The city of Jerusalem passed into the hands of the Jews under David. He wrested the rocky stronghold of Zion, which commands Jerusalem, from the Canaanitish tribe of the Jebusites. He made it the capital of his kingdom. To secure his position David threw a wall round the entire city, including the fortress of Zion. In the reign of Solomon (b.c. 1016-976) this wall was greatly strengthened. Very large towers were erected at intervals upon it, and its height was increased. Probably also some outlying parts of the city were now comprised within its circuit. For nearly two centuries this wall remained intact. Jerusalem sustained several sieges; but it was only in the reign of Amaziah, in b.c. 826, that a breach was made in the fortifications. Jehoash, the king of Israel, “ brake down the wall of Jerusalem, from the gate of Ephraim to the corner gate, four hundred cubits” (2 Kings 14:13). Through this gap in the wall, Josephus tells us, the victorious Jehoash drove his chariot into Jerusalem, leading Amaziah captive with him. Uzziah (b.c. 808) the succeeding king of Judah, was a prosperous and enterprising prince. He occupied himself for a large portion of his life in the improvement of his capital. He repaired the breach made by Jehoash, and built additional towers. Other portions of the walls that had been suffered to fall into decay were renewed. He was an artillerist; he equipped the walls and their towers with powerful engines for hurling stones and other missiles against besiegers. Jothan, his son (b.c. 756), also strengthened the walls by building new massive towers. The care which had been expended upon the fortifications of the city by successive kings, for so long a period, bore memorable fruit in the reign of Hezekiah. The tide of Assyrian invasion which then swept over Palestine, and which overwhelmed for ever the ten tribes of Israel, met with a check before the fortress of Jerusalem. In prospect of this invasion Hezekiah had repaired the walls wherever they had become dilapidated, and had erected an additional wall. While the city was invested the mysterious plague came upon the camp of the Assyrians, which swept off myriads of them in a single night. They were content to retire (b.c. 710) with a tribute paid by Hezekiah; the city itself, however, remained uncaptured. Manasseh, after his repentance (b.c. 677-642), paid attention to the fortifications of the city. “He did not only,” says Josephus, “repair the old walls with great diligence, but added another wall to the former. He built, also, very lofty towers, and the garrisoned places before the city he strengthened not only in other respects, but with provisions of all sorts that they wanted.” It was nearly forty years later that the series of calamities commenced which lasted for twenty years, and which culminated in the complete overthrow of this illustrious city. In b.c. 606 Nebuchadnezzar, the king of Babylon, entered Jerusalem, and after threatening Jehoiakim, the king, with captivity, left him in possession of his throne. He appeared before the city again nine years later; and Jehoiachin, who had succeeded his father Jehoiakim, surrendered Jerusalem to him with scarcely a struggle. Nebuchadnezzar carried him off with him to Babylon, and placed his uncle Zedekiah upon the throne in Jerusalem. Six years after this Zedekiah rebelled against Babylon, and after a siege of a year and a half, the severest it had undergone since it had been a Jewish city, a breach was made in the wall of Jerusalem, through which the Babylonian army poured into the city. Zedekiah and most of the people were transferred to Babylon. The royal palace, the temple, and all the principal buildings were burned, and the stately and massive walls were levelled to the ground, their circuit being only traceable by the vast heaps of rubbish left by the devastators. To restore these famous walls, to perform once more the work of David and Solomon and their successors, to reproduce in a few weeks the labour of centuries, this was the task which lay before Nehemiah. But what was their size? What were the -particulars of the work undertaken by Nehemiah? The city of Jerusalem is not at the present time a great city. The circumference of the modern wails is two and a half miles; and while the ancient walls would not in many portions coincide with the present, nevertheless the total circuit of the old walls would not greatly differ in length from those of the present time. It has been stated by the eminent architect, Mr. Ferguson, in Dr. Smith’s “Dictionary of the Bible,” that the area within the old walls was never more than one hundred and eighty acres; and he remarks, by way of comparison, that the building known as the Great Exhibition of 1851 covered eighteen acres, or a tenth part of the area of ancient Jerusalem. From this estimate it will be seen that the city was one of moderate dimensions. We must remember also that here and there portions of the wall were left standing. The foundations, too, would remain, throughout the entire circuit, as they originally were. The object of the invaders would be to render the fortifications incapable of serving any longer as a defence to the inhabitants; and this object would be gained without disturbing the foundations of the walls. The stones and rabble of which they had been built were not carried to a distance, but lay in heaps ready to the hands of the builders. This material would not, however, be available in every case. The limestone around Jerusalem, which was used in the construction of the important buildings, when exposed to fire (as many parts of the wall had been) rapidly disintegrated. It resembled the granite of which Chicago was built, and which crumbled to dust in the great fire which destroyed that city a few years since. This is the point of the taunt uttered by Sanballat (Nehemiah 4:2): “Will these Jews revive the stones out of the heaps of the rubbish which are burned?” (A. J. Griffith.)

City walls important

In the solicitude of Nehemiah over the ruined condition of the walls of Jerusalem we have brought into prominence an element in ancient national life which it is useful to understand, and which is the foundation and keystone of Nehemiah’s subsequent action. It was the walls that made the nation in those days. The law which then prevailed ripen the face of the earth was the law of might. A town of any size was at the mercy of every roving, plundering horde, if it were unfortified. When once it was surrounded with strong walls, it became possible for the citizens to accumulate property, enact laws for the order and well-being of the citizens, and to elect magistrates to carry these laws into effect. With their erection dated the commencement of civic life. Where the city was large, the citizens became a nation. The Babylonian nation, and, earlier, the Ninevite people, meant really the citizens living within the walls of the immense cities--Babylon and Nineveh. The history of Italy in the ninth century of our era illustrates this law of states. The country was overrun by the armies of rival princes, who disputed for the throne of the Lombard kingdom. The Saracens from the opposite shores of Africa were constantly landing upon the coast, and penetrating inland for the purpose of pillage and massacre. In this condition of the country the large cities were compelled again to erect their walls, which had been levelled to the ground by jealous and tyrannical kings. The great Republics of Italy, the cities which afterwards became nations in themselves, Milan, Florence, Pisa, and others, laid in this way the foundation of their subsequent greatness. “From the time,” says Sismondi in his “History of the Italian Republics,” “when towns were secured by walls, their power rapidly increased; the oppressed from all parts sought refuge in them from the oppressors; they carried with them their industry and arms to protect the walls that defended them. Everywhere they were sure of a good reception, for every city felt it had strength only in proportion to the number of its citizens; each vied with its neighbour in efforts to augment the means of defence and in the reception given to strangers.” Of such supreme importance were the fortifications of a city to national life and progress in those ages of disorder. (A. J. Griffith.)

Protective walls

Have you ever seen a hermit crab? Some day, when you are at the seaside, you will see one. It is a crab which has no hard shell of its own, and consequently is an easy prey for sea-birds. It therefore gets possession of an empty whelk-shell, and lives in the abandoned house of the whelk, barring the door upon itself with the one great claw, which has grown twice the size of the other, apparently for the purpose. But when his crabship grows too big for his shell, it becomes as uncomfortable as a shoe that pinches, and he has to turn out to look for another. Look at him now! He in a great hurry, because he is in danger, and knows it. He wants just what Jerusalem wanted--a wall of stone and lime about him. That is what a shell is--a wall of stone and lime. Sometimes the hermit crab gets eaten up by a gull or skua before he can find another shell to suit him; sometimes he has to turn out the rightful owner from his home in order to get in himself; but he always knows that he needs a defence. It is a simple comparison; but it gives a true idea of the state of the case ha say that Jerusalem, without a stone and lime wall, was a hermit crab without a shell, surrounded by Galilean gulls and Samaritan skuas. (Sunday School.)

Verses 4-11

Nehemiah 1:4-11

And it came to pass, when I heard these words, that I sat down and wept.

Sad tidings and fruitful grief

I. The occasion of His grief.

1. Not personal loss.

2. But public calamity.

(a) Some on account of the peace which ignorance brings.

(b) Some dread the painful discoveries which careful inquiry may reveal.

(c) Others the sacrifices which such discoveries may demand.

(a) It betrays unfaithfulness. A holy and loyal Church cannot be a dishonoured one. The shorn strength, as with Samson, betrays unwatchfulness and worldliness.

(b) It furnishes occasion of reproach to the enemies of the Church.

II. The characteristics of His grief.

1. It was profound.

2. It was enduring.

3. It was self-denying. Real heart-pain is always ascetic in its bodily aspect. “And fasted.” Observe--

III. The issue of His grief. “And prayed before the God of heaven.” Herein consists the difference between godly and selfish sorrow. The one invariably finds relief in prayer, the other ends in blank despair.

1. Grief is sanctified by prayer. It then becomes sacred, and softens the heart like showers on the thirsty soil. Rebellious grief is hardening in its effect.

2. Grief is relieved by prayer.

Lessons--

1. Profound grief on behalf of others is perfectly consistent with personal enjoyment of the Divine favour.

2. Godly grief usually precedes gracious visitations

3. Burdened hearts find best relief in prayer. (W. H. Booth.)

The Church and social

evils:--The accurate dates given in this book show that the period of Nehemiah’s brooding sorrow lasted four months. The emotions excited in Nehemiah by his countrymen’s sorrows suggest some plain lessons for Christian people.

I. The duty of sympathetic contemplation of surrounding sorrows. The first condition of sympathy is knowledge; the second is attending to what we know. How demoralising is the thought that many people seem to entertain, that the universe, and hideous vices and sodden immorality, and utter heathenism which are found down among the foundations of every civic community are as indispensable to progress as the noise of the wheels of a train is to its advancement, or as the bilge-water in a wooden ship is to keep its seams tight. Every consideration of communion with and conformity to Jesus Christ, of loyalty to His words, of a true sense of brotherhood, and of lower things--such as sell-interest--demands that Christian people shall take to their hearts, in a fashion that Churches have never done yet, “the condition of England question,” and shall ask, “Lord, what wouldst Thou have me to do?”

II. Such a realisation of the dark facts is indispensable to all true work for alleviating them. There is no way of helping men, but by bearing what they bear. No man will ever lighten a sorrow of which he has not himself felt the pressure. The Cross of Christ is the pattern for our lives. The “saviours of society” have still in lower fashion to be crucified. No work of any real use will be done except by those whose hearts have bled with the feeling of the miseries which they set themselves to cure.

III. Such realisation of surrounding sorrows will drive to communion with God. All true service for the world must begin with close communion with God. The “service of man” is best done when it is the service of God. You will never get the army of workers that is needed to grapple with the facts of our present condition unless you touch the very deepest springs of conduct, and these axe to be found in communion with God. All other efforts at alleviate work by those who ignore Christian motive is but surface drainage. Get down to the love of God, and the love of men therefrom, and you have got an artesian well which will bubble up unfailingly. We hear a great deal about a “social gospel.” Let us remember that the gospel is social second and individual first. If you get the love of God and obedience to Jesus Christ into a man’s heart it will be like putting gas into a balloon--it will go up and the man will get out of the slums fast enough; and he will not be a slave to the vices of the world much longer. It is the work of the Church to carry to the world the only thing that will make men deeply and abidingly happy, because it will make them good.

IV. Such sympathy should be the parent of a noble self-sacrificing life, Nehemiah, like Moses, “chose rather to suffer affliction with the people of God” and to turn his back on the dazzlements of a court, than to “enjoy the pleasures of sin for a season,” while his brethren were suffering. The spirit of this example must still be observed. It is no part of my business to prescribe to you details of duty. It is my business to insist on the principles which must regulate these, and of these principles in application to Christian service there is none more stringent than “I will not offer unto my God burnt offerings of that which doth cost me nothing.” (A. Maclaren, D. D.)

Personal interest leading to importunate prayer

The story begins with an account of the condition of Jerusalem. At this time the city was in a bad plight--walls broken down, gateways burned with fire, streets deserted and grass grown. The heathen passed by in scornful derision and said, “Is this the city which wag called beautiful, the joy of the whole earth?” Only six months go by, and what a wonderful change! The walls are built and the gateways are secure. Instead of a few people with bent heads and sad hearts, there is a great army of workmen. What had happened? Had God sent some prophet into their midst like Elijah, stirring the hearts of the people? or some mother in Israel like Deborah of old? or another warrior like Gideon or David? Less than that, a great deal less than that, as we count things, but more than that, much more than that, as we ought to count things. One man had taken the sorrows of Jerusalem in upon his heart--that was all. One man had taken the sad state of things in upon his heart, and began to sorrow about it, and weep over it, and thought so much about it that it quite spoiled his appetite. He could not rest by day or night, and at last he had to take the burden right in before God and cast it upon Him. That was all. Ah, but that is all that is wanted! The world’s salvation rests not upon organisations, upon means, upon preachers, or upon arrangements, but upon deep personal interest--personal interest leading to importunate prayer, and importunate prayer leading to earnest effort. That is the only way in which the Church can ever be victorious, and can ever be saved. The saddest thing to-day is that men are Christians without being Christlike, that men do not take the sins and sorrows of the world in upon their hearts. Now what are the most of us doing?

1. Here is one who has heard these evil tidings of to-day, and of a thousand other ills that afflict and disgrace our land. “It is sad,” he says, “very sad indeed; I do wish I could help you. But you see I can do so very little. I will double my subscription for a year; but of course I am not in a position to do anything more. You see I am not a prophet, or then I might go forth and preach to the people. I am not a priest, and must not take upon myself a task which belongs to others. I am not a warrior, and cannot head a host of soldiers, or no doubt I should fight. I don’t see that I can do anything.” And the man is going away quite satisfied that he at any rate has done his duty. This is the average Christian of the nineteenth century. Now there comes some simple man who lays his hand upon this man’s shoulder, and says, “There is one thing we can do; we can pray about it.” Then there comes the amiable smile which we keep for weak, well-meaning people--“Of course, my friend; of course. We all do that, you know.” And the adversity continues as it always does when we pray without personal interest.

2. Then I think of another who has heard of the sad condition of things, and he says, “Well, I really am very lorry, indeed; yes, quite distressed. You know, I think that there must be a great deal of mismanagement up in Jerusalem somewhere; Ezra cannot be looking after it as he ought to be; I feel he is wrong altogether; I think it is a disgrace to him. I wonder whether he thinks David would ever have allowed a condition of things like this to come about?” Personal interest leading people to abuse the workers--that is not a very uncommon thing. “It is dreadful, this condition of things in London. But do you think that ministers are doing their duty?” It is so easy, is it not, when we are disappointed and sad, to fling stones at other people? It is such a relief to be able to find fault with somebody else. Then I think this simple man comes up and says,” Do not you think we ought to pray for them? They have got hard work, and it is difficult to get at.” “Oh, pray! yes, of course; pray all day, of course.” That is a horrible spirit, the spirit that prays as a matter of course, and finds fault with everybody else as a matter of course, too. If you cannot do good, do not go shooting arrows into the hearts of others. I marvel that the great God of heaven has such patience with those people who criticise every method, who find fault with everybody’s failure, and who never in their lives lifted a finger to help souls to Christ--personal interest that can only find fault and blame other people, and that kneels down and prays as a matter of course, but neither has heart, nor earnestness, nor expectation in its prayer.

3. I see another type of character, the man who says, “Well, really, it is very sad indeed.” He is a man not given much to weeping; he has a tender heart; he is sharp, definite, exact, likes to have things down in black and white--your typical Englishman. “Come here” he says; “now let us just have it down. You tell me that the walls have been broken down: how many yards of wall will you want? It is a very serious matter; we shall want so many loads of stone; and our gateways? yes, burned with fire; yes, and so many loads of timber. We are practical men. It is very sad. How many men have you got up there? You have got twenty men. We shall want a thousand men to build up that city. It cannot be done; it is no good, it cannot be done.” Do not you know that man? It is personal interest stopping short of importunate prayer.

4. I think I see another, who has heard of the condition of the poor, and thinks this is a dreadful city, perhaps can think of nothing else; perhaps, like Nehemiah, he feels that relish for appetite is gone; his tears are falling, and he is haunted by the thought of the homeless and outcast ones and hungry little children--Nehemiah weeping and fasting. God loves hearts that fret because of the sins and sorrows around us. God set such store by men who sighed and cried because of the abominations that He sent an angel down from heaven to put a mark upon their foreheads. Do you know what the angel was doing? I think he was taking their measure for their crowns, it is a great thing in the midst of this London to keep alive a tender heart, and if Christ does not give a man a tender heart I question whether that man knows much about the Lord Jesus Christ. But look! fretting will not mend the evil. Earnest personal interest, passing into importunate prayer, will. Nehemiah got as far as fretting, and then he went to God. That is a grand saying of John Wesley’s: “I dare no more fret than I would curse or swear.” It would make the fortune of life insurance offices if we could hit upon that happy receipt. He that only frets will do much, but he who cannot fret will not do anything. I think a Christian ought to be a man who frets--frets, mark you, until he gets to God, and gets hold of God sufficiently, and feels: “Great Father in heaven, Thou canst remedy these ills, and Thou writ!” (Mark Guy Pearse.)

God provides instruments for His work

When God has work to be done He provides suitable instruments and places them in favourable situations to promote His plans. Martin Luther, called to withstand the power of the Papacy, found the God-fearing Elector of Saxony ready to afford him the needed protection, and when the persecuted Waldenses cried for help, Oliver Cromwell so threatened the oppressor that deliverance was wrought. (W. P. Lockhart.)

Compassion as a motive power

Some men work because they are urged to it by others, some because it is the fashion with professors or with those among whom their lot is cast; but the true workers because, “moved with compassion,” they cannot help working. (W. P. Lockhart.)

And fasted.

Fasting

I. Occasions of fasting.

1. Afflictions of the Church (Nehemiah.)

2. National judgments (Joel).

3. Domestic bereavement (David).

4. Imminent danger (Esther).

5. Solemn ordinances (Paul and Barnabas set apart).

II. The design of fasting.

III. The duty of fasting.

1. Forms part of general principle of self-denial, essential to true discipleship (Luke 9:28).

2. Implied, and therefore enjoined, by words of Christ (Matthew 17:21).

IV. The manner and degree of fasting.

1. Sometimes total abstinence from food for a time (Esther 4:16).

2. More often abstinence from superfluous food (Daniel 10:8).

V. The spirit in which to fast. (Homiletic Commentary.)

Nehemiah’s prayer

I. To give no place to despair, however deep or prolonged our grief. No calamity can be so overwhelming as to block our way to the God before whom Abraham and Daniel, and every devout soul, has bowed in fervent petition for help in dire extremity. God does not forsake or forget the lowliest or weakest or most unworthy. The more we need God--for any reason, our misfortune or our fault--the more reason for our seeking Him, and, in some true sense, the more ready is He to be sought and found.

II. We should not overlook the severities of God’s character or dealings when approaching him with petitions. Modern ideas of God’s fatherhood tend much to put His sterner attributes out of sight. His unquestionable love seems to preclude severities of character or dealings. But our prophet could unite ideas of God as “great and terrible,” and also keeping “covenant and mercy for them that love Him and observe His commandments.” By true reasoning we should be wary of views of God which leave out His severity, for there is the side of His character which is the necessary counterpart of love for righteousness and obedience.

III. The importance of importunity. The prayer of our lesson had lasted for days, attended by fasting. Fasting prepares the way for clear thought and tender feeling. Nehemiah did not say, “God fully understands the situation. I need only refer to it.” With familiar urgency he pleads for the “attentive ear” and “open eyes,” that God may know his case and care for it. Similar travail of soul has been an element of prevailing prayer in all ages. Why it is necessary we do not fully know. It may be that importunity is the only safe mood to which answers to prayer can be wisely accorded. Without it the desired boon or the answer would not be appreciated.

IV. The fitness and duty of thorough confession.

V. Moses was an historic character, and our record of him is trustworthy. Nehemiah would not talk with God about a mythical person.

VI. No depth of fall or distance of wandering can invalidate God’s covenant mercies. Though “cast out into the uttermost part of the heaven,” their return would be certain if they would but return unto God and keep His commandments.

VII. Past mercies and mighty rescues are a logical basis of confidence, of faith, and boldness of petition. What is the probable logic of the appeal, “Now these are Thy servants and Thy people, whom. Thou hast redeemed by. Thy great power, and by Thy strong hand”? This, m part: God had made an investment of grace in these children of His adoption; from true economy He would not wish it wasted. Again, the love that sought them in the beginning proceeded from its own internal impulses; such love cannot be easily exhausted. Being a motive unto itself, that motive abides unchanging in character and sufficiency. Again, these subjects of His grace were more needy than ever; any help based upon that need could not be lacking on occasion. All this can be said of individual cases as truly as of Israel. The individual backslider has been “redeemed by great power, and by a strong hand.” The heavenly Father began the work with a full knowledge of the weakness of the material and the possibilities of failure. Let the tender conscience, the sensitive honour writhing in the memory of past mercies that have been abused, grow calm and hopeful in the assurance that redeeming grace does not depend upon dates or any conditions, but genuine brokenness of heart and absolute return to obedience.

VIII. We can go to God in prayer, with only a desire to fear Him.

IX. Prayer should be practical in its outlook. Communion with God may well have our time and attention for its reflex influence; for the nobler soul-life gained thereby; but Nehemiah counted prayer a practical reliance in achieving business results. He needed and coveted the king’s help. His example, in this respect, may well be copied in all our undertakings. God is not an uninterested spectator of our toils or plans. We may come to Him for help where our own strength ceases. (S. L. B. Speare.)

Nehemiah’s prayer

I. One quality which makes Nehemiah’s prayer effectual was its importunity. Two considerations inspired this--

1. He was burdened with a single great desire. Our praying often lacks at this point. We ask amiss because we ask for nothing--in particular. It is the time for devotion, or the place; so we approach the mercy-seat, because we ought to, rather than because we have any pressing need--coming, sometimes, in so vague a way that it might not be easy afterwards to tell just what request had been presented. Nehemiah’s prayer did not have such lack. He was in sore trouble.

2. Another element which gave importunity to his prayer was a conviction that this relief could come only from God. “Give us help from trouble, for vain is the help of man.” During the civil war a gentleman from New England, travelling in South America, noticed one day a Spaniard reading a paper, and asked him the news. “The news is,” replied the other, “that your government is getting beaten. They have taken to praying, and when people have to call on God for help it shows, evidently, they are in a bad way.” That is always the reason why men call on God, because they cannot help themselves. This was what made Nehemiah so much in earnest. Dr. Bushnell remarked once in the Hartford ministers’ meeting, “Brethren, the thing which I have to struggle against most in my praying is a spirit of submission. I give up too easily. I want to learn how to plead more as Jacob did, with a determination not to let God go without the blessing.” He qualified afterwards his words, explaining true submission, but pressed, in his strong way, the importance of persistency. So Nehemiah prayed, not once, but “without ceasing.” He wept and mourned, and fasted “certain days,” “day and night.”

II. A second quality that made Nehemiah’s prayer effectual was its spirit of confession. He seems to have apprehended, very distinctly, the truth which the Bible urges in many ways, that men must come into right relations with God before they can ask any favour of Him.

1. It was particular. He specified some of the points of his guilt. “We have dealt very corruptly against Thee, and have not kept the commandments, nor the statutes, nor the judgments, which Thou commandest Thy servant Moses.”

2. Then his confession was individual. He began with an acknowledgment in behalf of the “children of Israel”; but it occurred to him to bring that nearer home, so he added, “Both I and my father’s house have sinned.” He was conscious of his own shortcomings. With all his zeal, his loyalty so constant and so brave, he saw that at many points he had failed, and for these shortcomings he asked forgiveness. When David has made his confession that is so particular, “Against Thee, Thee only have I sinned and done this evil in Thy sight”; and so individual, “I acknowledge my transgression”; “Have mercy upon me, O God.”

III. A third quality that made Nehemiah’s prayer effectual was its faith. Trusting God first in his own behalf for pardon, guidance, strength, he could trust Him in behalf of the nation. He prayed, “Remember, I beseech Thee, the word that Thou commandest.” He seemed to know the Divine will by some clear intimation. That appears, at first, to diminish the worth of his example. We say, “Yes, certainly; no wonder he had faith; any one could ask for wonderful blessing if the Lord told him to.” But how did God put that purpose into the heart of Nehemiah? by a vision, a voice, some supernatural revelation? There is no intimation of either. It may have been simply by the influence of the Holy Spirit, as we all are moved, through conscience, enlightened by the Word of God.

IV. A fourth quality in Nehemiah’s prayer which made it effectual was its spirit of good works. When he sat down to pray he did not mean to stay in that attitude. He had in his mind a plan to secure permission to go and build the wall. (Monday Club Sermons.)

And prayed before the God of heaven.--

Nehemiah’s prayer

“This poor man cried, and the Lord heard him, and saved him out of all his trouble!” But if this be true of sorrow on one’s own account, how much more surely will God hear the petitioner who pleads for others. For selfish ness in prayer is no more comely than anywhere else. This man was a layman. He might easily have shifted the responsibility for the present condition of things upon the priests and Levites, on whom God had particularly devolved the religious interests of Jewry. But laymen then were no more absolved from such responsibility than laymen are in these days. Indeed, some of the affairs of Zion belong distinctively to them. Never yet was Zion safely left to her priests alone. There is always something for Nehemiah to do. The prayer of Nehemiah in this instance is given doubtless for our guidance. It is a model of supplication in many ways. Observe--

I. Its reverent spirit. It begins with adoration: “O Jehovah, God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love Him!” In our eagerness to present our requests at the throne of the heavenly grace there is always danger of precipitation. It must not be forgotten that we are approaching the Infinite. Therefore a reverent humility becomes us.

II. Nehemiah makes confession of his sins: “We have sinned against Thee; both I and my father’s house have sinned.” This cup-bearer knew that sin lay at the bottom of all Israel’s troubles. “Both I and my father’s house have sinned.” Spurgeon says, “He spelled ‘we’ with an ‘I’ in it.” His own transgressions and shortcomings loomed up before him.

III. His confidence in the divine word. This was the prayer of faith. He caste himself upon the promises of God, which are evermore Yea and Amen. He ventures to particularise: he puts God in remembrance of a certain covenant which He had been pleased to make long before with Moses His servant in behalf of His people. The terms of this covenant are gathered from various passages of ancient Scripture (Leviticus 36:27-45; Deuteronomy 28:45; Deuteronomy 28:67; Deuteronomy 30:1; Deuteronomy 30:10). A glorious word of promise that for a nation of stiff-necked exiles! And the fact that on the part of the people themselves this covenant had been broken does not prevent Nehemiah from putting God in remembrance of it; for he knows that God is of long suffering and tender mercy. Faith at the mercy-seat conquers all.

IV. The prayer of Nehemiah was specific. It is the part of wisdom to enter upon all enterprises with prayer. A Roman general would not march to battle until he had first offered a sacrifice. A right apprehension of this principle would keep us always in the spirit of prayer, because no man can estimate the importance of any act. The least thing we do may have momentous and eternal issues.

V. His prayer was followed by the use of appropriate means. (D. J. Burrell, D. D.)

Nehemiah’s prayer

Nehemiah was evidently a man of high integrity, as appears from the situation which he held, that of the king’s cup-bearer. Only a person who was thoroughly trustworthy would be permitted to occupy such a position, inasmuch as the lives of eastern monarchs were in constant danger from the aspiring courtiers; and as one of the most common methods of causing death, in ancient times, was by mixing some poisonous ingredient with the wine that was drunk, it is quite obvious that no one would be intrusted with the above circe in the king’s household who was likely to be influenced by the bribes of the king’s enemies, But, in addition to his strict integrity, he was a man of sincere and fervent piety. Very frequently did he give himself unto prayer, and it is thus we find him engaged in the present chapter.

I. The occasion of this prayer. It is stated in the first three verses. “The words of Nehemiah, the son of Hachaliah. And it came to pass,” etc. It is said of the Redeemer--“In all their affliction He was afflicted; and HIs people are like-minded with Him in this respect. They feel for others.

II. The being to whom his prayer is addressed. Those among whom he dwelt were accustomed in their distress to invoke the aid of their heathen deities; but, knowing full well how vain it was to seek relief from such lying vanities, he called upon the God of heaven. In applying to Him he felt assured that he was not praying to a god that could not save. There were two aspects of His glorious character in which he more especially regarded Him.

1. As great and terrible.

2. As faithful and gracious.

III. The penitential spirit which it breathes.

IV. The powerful plea which is employed. “Remember, I beseech Thee, the word that Thou commandeer Thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations; but if ye return unto Me,” etc. “Remember,” says the Psalmist, “Thy word unto Thy servant, upon which Thou hast caused me to hope.” And this was the argument of Nehemiah; he pleads that God would accomplish what He had formerly declared (Deuteronomy 4:25-29; Deuteronomy 30:1-6.)

V. The earnest importunity with which it is presented. “O Lord, I beseech Thee, let now Thine ear be attentive,” etc. (The Author of “The Footsteps of Jesus.”)

Religiousness of spirit

A large part of the greatness of this man lies in the intense religiousness of his spirit. It is this which constitutes his history so very valuable a study to Christian people. There is no reason beyond this why I should select Nehemiah as a subject for the study of this Church, and not Pericles, or Julius Caesar, or Charlemagne, or Cavour, or any other great statesman or hero who has raised the position of his country to a front rank amongst the nations of the earth. But this advantage does lie in the careful examination of the lives of the great heroes of the Bible and of the Church. Through their history we obtain an insight, not only into the greatness of the human soul, its capacity for conceiving great plans, its energy and resources in carrying them out to a successful and glorious completion, but also into the measure in which the human soul can depend upon Divine help, into the worth of communion with God as a solace in anguish, and as s stimulus to enterprise, and further into the certainty with which God responds to such communion, and administers fortitude, patience, self-control, and other virtues which make the soul of man strong, brave, and triumphant over obstacles. (A. J. Griffiths.)

Intelligent faith in prayer

Nehemiah’s prayer reveals the great thoughts of which God was the subject, and by which he nourished his courage and determination in preparing himself for his great task. For we must ever remember that the result of our praying--the comfort, or support, or stimulus we receive from the act of prayer--depend not only upon the fact that we do pray, but also and especially upon the clearness and vividness of our conceptions of God. We must be sure that we are not praying to ourselves, or into the air, but into the ear of a God who will hear us, and whom we can move by our entreaty. Intelligent faith--not faith without intelligence, mere blind, superstitious faith--nor intelligence without faith, a hard, dead knowledge--but both together, intelligence and faith, constitute the very soul and life of true prayer. (A. J. Griffiths.)

Prayer and quiet waiting

Some when they have prayed think that they must at once begin to act, and if doors are not open, force them open for themselves. Running before they are sent, such persons usually find that failure ensues. Nehemiah, on the contrary, stayed where he was, pursuing his ordinary course in life, and still waiting on the Lord. (W. P. Lockhart.)

Constancy in prayer

A woman who resided on the seashore in the Isle of Wight thought that she heard, during a terrible storm, a cry for help. She listened and the cry was repeated. She could not be mistaken; between the pauses of the storm there it was, the piercing cry of endangered mariners. She dressed hastily, she roused up the beachmen; the lifeboat was launched, and with the blessing of God the storm-beaten crew were rescued. Again and again must we plead in Christ’s name, at the mercy-seat, if we would come off more than conquerors. One brief cry is not sufficient. (J. M. Randall.)

Patience required in waiting upon God

An eminent minister of Christ was laid aside from his work by severe and prolonged sickness. Sometimes he was almost ready to repine and to faint under his chastisement. One morning after unusual suffering he fell into a sweet sleep, and as he slept, he thought he saw a luminous pillar of graceful proportions rise before him. It was so beautiful that it attracted his eye and fixed his attention. Then he thought he saw letters of gold coming out upon the pillar; at first they were very indistinct, and not a little study was required to decipher them. At last the letters shone out in perfect form and order, and he read “Patience” inscribed upon the column. The effort at attention and the joy of discovery awoke him, and he said, “Patience; yes, Lord, I will be patient, and through grace I will yield myself to Thy disposal.” God sometimes exercises the faith of His people by long delay, but patient waiting will be rewarded. (J. M. Randall.)

Nehemiah or the characteristics of prayer

Nehemiah’s spirit of prayer particularly appears--

I. In his sympathy and grief for his country.

II. Is his desire to promote his country’s good.

III. In carrying out his object though beset with great difficulties.

IV. In reviewing his works. (John Patteson, M. A.)

A model prayer

For matter, this prayer is replete with instruction. Let us observe--

I. How nehemiah addresses himself to God. He calls upon “Jehovah, the God of heaven,” infinite, supreme, and everlasting. “Great” in power and dominion, and “terrible” in justice and holiness. And withal as a God who keepeth covenant and mercy. As Bishop Reynolds remarks, “God in creation is God around us; God in providence is God above us; God in the law is God against us; but God in Christ is God for us, God with us, God in us, our all-sufficient portion for ever.”

II. How humbly Nehemiah confesses his own sins and the sins of his country.

III. How he pleads with God, what weighty arguments he employs! He lays hold upon God’s word. This is a firm rock in a troubled sea (Deuteronomy 30:1-5). Let us come to God with a promise, and reverently remind Him of His own engagement: “Lord, do as Thou hast said; remember the word unto Thy servant, upon which Thou hast caused me to hope.” We shall then realise the consolation, happily expressed by a pious negro who said, when he was asked concerning the abiding peace which he enjoyed, “Massa, me fall flat upon the promise, and me pray straight up.”

IV. Observe the particular request which he makes. “Prosper, I pray Thee, Thy servant this day, and grant him mercy in the sight of this man.” Its matter is very full: its manner very suggestive.

1. How reverent was Nehemiah before God! How just were his views of the Divine majesty! Shall angels thus humbly prostrate themselves before God? Oh, with what “reverence and godly fear” should sinners come to His footstool

2. How earnest was his prayer: “I beseech Thee,” “hear the prayer of Thy servant which I pray before Thee.” Many say their prayers, but do they pray in prayer? Prayer is the expression of want: it is not eloquence, but earnestness; not fine words, but deep feeling. To be effectual it must be fervent. Prayer is incense: but if the fragrance is to ascend before the mercy-seat, it must be kindled by holy fire from the altar. Prayer is an arrow, but if it is to travel far and pierce deep, the bow must be bent, and the string must be tense, else our prayer shall fall at our feet. “I will not let Thee go except Thou bless me.”

3. How constant too was Nehemiah! “Day and night” did he plead. “We ought always to pray, and not to faint.”

4. How believing was his supplication! Faith is an important element in prayer; it honours God, it pleads the Saviour’s merits, it rests upon the sure promise. Faith laughs at impossibilities, and says it shall be done.

5. How fervent was the charity which dictated this prayer! Nehemiah was a patriot in the best sense of the word. He earnestly desired the welfare of Jerusalem. There was not a particle of selfishness in his prayer. May we not learn to be charitable and large-hearted in our prayers--to intercede for others, our country, and the Church of God, and in this respect to copy the example of Nehemiah? (J. M. Randall.)

The great and terrible God, that keepeth covenant and mercy for them that love Him.--

The majesty and mercy of God

From this sublime invocation we gather--

I. That there is perfect harmony in the attributes of the Divine nature.

II. That the Divine attributes are equally enlisted in the work of human salvation.

III. That the harmony of the Divine nature is the only true basis of moral goodness.

1. The contemplation of Divine compassion alone tends to antinomianism.

2. The contemplation of the Divine holiness alone tends to legalism. Hence spring meritorious works, penances, and self-inflicted flagellations and other useless tortures.

IV. That the harmony of the divine nature furnishes the only true ideal of moral goodness.

V. That notwithstanding the harmony of the Divine nature, men come into contact with different aspects of that nature according to their moral condition. (Homiletic Commentary.)

False views of sin and prevailing immorality

It is to be feared that in our day sin is often made light of, and false views of sin lie at the root of much of the evil that we see around us, both in the Church and in the world. Such views are largely caused by an imperfect apprehension of the righteousness of God, and this in its turn usually proceeds from a refusal to bow to the authority of His Word. Thus truths about His judgments are set aside, statements concerning His wrath are explained away, and His mercy is magnified at the expense of His justice. (W. P. Lockhart.)

And confess the sins of the children of Israel.--

Sins of a community confessed

Confession of sin is essential to success in prayer. “If I regard iniquity in my heart the Lord will not hear me.” Nehemiah feels that God has reason to be displeased with His people. They have been guilty of sins of omission (have not kept) and of commission (transgression). Their privileges have aggravated their guilt: they have sinned against light; the commandments, statutes, and judgments given by Moses bear witness against them. And Nehemiah is conscious that he shares their guilt. He has sinned himself; and he has sinned in their sins. For all of us have a part in the sins of the community. Our influence helps to mould and shape its life. It is a principle in Chinese law to hold the relatives of a criminal in some degree responsible for his crime, so that the whole family is concerned in the conduct of its individual members. That principle is founded on a true conception which applies in both directions. The community has a responsibility for its members, each of whom shares a like responsibility for the life of the community itself. So we need to say “our trespasses,” “our debts,” in our daily prayer. (S. S. Times.)

Forgotten sins remembered

I. We are all chargeable with faults.

II. We are liable to forget our faults. Through--

1. Ignorance of the true nature of sin.

2. Self-love.

3. Hurry of business.

4. Elevation in worldly circumstances.

III. Various circumstances are adapted to remind us of our faults.

IV. When we are reminded of our faults we should be ready to confess them.

V. Confession of faults should always be attended with real amendment. (J. Kidd.)