EXPOSITION
In the month Nisan. The fourth month after Chisleu, corresponding nearly to our April. How it came about that Nehemiah did not put the king's favour to the proof until more than three months had gone by we can only conjecture. Perhaps the court had been absent from Susa, passing the winter at Babylon, as it sometimes did, and he had not accompanied it. Perhaps, though present at the court, he had not been called on to discharge his office, his turn not having arrived. Possibly, though performing his duties from time to time, he had found no opportunity of unbosoming himself, the king not having noticed his grief. He. may even have done his best to conceal it, for Persian subjects were expected to be perfectly happy in the presence of their king. He had probably formed no plan, but waited in the confident hope that God's providence would so order events, that some occasion would arise whereof he might take advantage. In the twentieth year of Artaxerxes. Like Daniel, Zechariah, Haggai, and Ezra, Nehemiah dates events by the regnal year of the existing Persian king. His Artaxerxes is, by common consent, the same as Ezra's, and can scarcely be supposed to be any monarch but Longimanus, who reigned from b.c. 465 to b.c. 425. Now I had not been beforetime sad in his presence. Other renderings have been proposed, but this is probably the true meaning. Hitherto I had always worn a cheerful countenance before him—now it was otherwise—my sorrow showed itself in spite of me.
The king said unto me, Why is thy countenance sad? This "kindly question" put by the great king to his humble retainer is his best claim to the favourable judgment of later ages. History puts him before us as a weak monarch, one who could compromise the royal dignity by making terms with a revolted subject, while he disgraced it by breaking faith with a conquered enemy. But if weak as a king, as a man he was kind-hearted and gentle. Few Persian monarchs would have been sufficiently interested in their attendants to notice whether they were sad or no; fewer still would have shown sympathy on such an occasion. A Xerxes might have ordered the culprit to instant execution. Longimanus feels compassion, and wishes to assuage the grief of his servant. Then I was very sore afraid. Notwithstanding the king's kind and compassionate words, Nehemiah feels his danger. He has looked sad in the king's presence. He is about to ask permission to quit the court. These are both sins against the fundamental doctrine of Persian court life, that to bask in the light of the royal countenance is the height of felicity. Will the king be displeased, refuse his request, dismiss him from his post, cast him into prison, or will he pardon his rudeness and allow his request?
May the king live for ever. A common form of Oriental compliment (1 Kings 1:31; Daniel 2:4; Daniel 3:9, etc. ), but said now with special intention to conciliate, and meant to express a deep interest in the royal life and person. The city, the place of my fathers' sepulchres. We see by this that Nehemiah's family must have belonged to the capital. The Persians, like the Jews, had a great respect for the tomb, and regarded its violation with horror. Artaxerxes would naturally sympathise with the wish of his follower to give security to the city where his ancestors were interred. It would seem that the Persians generally at this time (Herod; 1.140), the kings certainly, buried their dead. Lieth waste. Nehemiah's warmth of feeling exaggerates the fact; but he may have been unconscious of the exaggeration. He repeats the phrase to the chief men of Jerusalem after making his survey of the wall (verse 17).
Then the king said unto me, For what dost thou make request? Artaxerxes understood that a complaint was contained in Nehemiah's speech, and that he must have a request to make. With gracious kindliness he facilitates its utterance. So I prayed to the God of heaven. Nehemiah was emphatically a man of prayer. In every danger, in every difficulty, still more at any crisis, prayer rose to his lips (see Nehemiah 4:4, Nehemiah 4:9; Nehemiah 5:19; Nehemiah 6:9, Nehemiah 6:14; Nehemiah 13:14, etc.). Sometimes, as now, the prayer was offered silently and swiftly.
The queen. It appears from Ctesias ('Exc. Pers.,' § 44) that Artaxerxes Longimanus had but one legitimate wife—a certain Damaspia. Nothing more is known of her besides this mention, and the fact that she died on the same day as her husband. Sitting by him. Not an unusual circumstance. Though, when the monarch entertained guests, the queen remained in her private apartments (Esther 1:9-17), yet on other occasions she frequently took her meals with him. I set him a time. Nehemiah probably mentioned some such time as a year, or two years—such a space as would suffice for the double journey, and the restoration of the fortifications. He stayed away, however, as he tells us (Nehemiah 5:14), twelve years, obtaining no doubt from time to time an extension of his leave (Bertheau).
Let letters be given me to the governors beyond the river. It is not quite clear why no letters were needed to the governors between Susa and the Euphrates. Perhaps, while travelling was safe, at any rate with an escort, in the more central provinces, beyond the river it became unsafe (see Ezra 8:31).
The king's forest. Patrick supposes the forest on Mount Lebanon to be intended; but Nehemiah would scarcely have desired to transport timber for ordinary building purposes from such a distance. Moreover, the word used is one not applicable to a natural forest, but only to a park, or pleasure-ground planted with trees, and surrounded by a fence or wall. The word is pardes, the Hebrew representative of that Persian term which the Greeks rendered by παράδεισος, whence our "paradise." We must understand a royal park in the vicinity of Jerusalem, of which a Jew, Asaph, was the keeper. The palace which appertained to the house. The "house" here spoken of is undoubtedly the temple; and the birah, appertaining to it is, almost certainly, the fortress at the north-west angle of the temple area, which at once commanded and protected it. Josephus says ('Ant. Jud.,' 15.11, § 4) that this fortress was called Βάρις originally. In Roman times it was known as the "Turris Antonia." The house that I shall enter into. The governor's residence. Nehemiah assumes that the powers for which he asks involve his being appointed governor of Judaea. The king granted me, according to the good hand of my God upon me. Through God's special favour towards me, the king was induced to grant my request.
HOMILETICS
Prayer answered.
Three or four months bad passed since Nehemiah first heard of the distressed condition of his brethren at Jerusalem, and began to pray for them, and that he might be permitted to visit and relieve them. So long the answer to his prayer was delayed. But he doubtless continued to pray, and at length the answer came. Meanwhile, he would be able to ripen his plans, and prepare himself for his enterprise. Notice—
I. THE OPPORTUNITY AT LENGTH AFFORDED HIM. Arising from—
1. His access to the king.
2. The king's notice of his sadness and kind inquiry respecting it (verse 2). An example to superiors in relation to inferiors; to masters and mistresses in respect to their servants. The highest are liable to suffer, and may be glad of the sympathy and services of those beneath them, who will render them all the more cheerfully if kindness has been shown to them. God intends the relationships of life for mutual comfort and benefit. Sympathy benefits alike the giver and receiver. Sympathy is as oil to the machinery of life. It unites classes in bonds more sacred, happy, and lasting than laws or self-interest. Every one has it in his power, by cherishing and displaying it, to render invaluable service to society. Sympathy between employers and employed is one of the greatest wants of England.
3. His reply. Describing the sad condition of Jerusalem, and intimating its preciousness to him as "the place of his fathers' sepulchres" (verse 3).
4. The king's encouragement to him to present his request (verse 4). A kind word will do much to alleviate sorrow; a readiness to give practical relief more. The king encouraged Nehemiah to hope for this; nor was the hope disappointed.
II. THE USE HE MADE OF HIS OPPORTUNITY.
1. It filled him with fear (verse 2). The moment he had so long desired had come; but at first its arrival only made him "very sore afraid." So much depended on it; so uncertain was he of his power to produce the right impression on the king, whose will would determine whether his plan should be executed.
2. It led him to prayer (verse 4). As he stood before the monarch, embarrassed and trembling, he lifted up his heart to God, imploring assistance and success. The best thing he could do. Prayer calms the anxious (Philippians 4:6, Philippians 4:7), gives the soul possession of itself, brings God to the help of man. In the strength of God Nehemiah could address the king.
3. He presented his petition to Artaxerxes (verse 5). Humbly and courteously, as became him, and was best adapted to secure his object.
4. He made further and larger requests when the first was granted (verses 7, 8). The general lesson is, Seize your opportunities, whether for getting or doing good. "There is a tide in the affairs of men," etc. The impression made by a young man in a short interview may determine the complexion of the whole of his after life. Failure is often only lost opportunities avenging themselves. It is so not only in secular matters, but spiritual. "The golden moments in the stream of life rush past us, and we see nothing but sand; the angels come to visit us, and we only know them when they are gone" (G. Eliot).
III. HIS SUCCESS. The king not only granted him his requests, but gave him apparently more than he asked for (verse 9).
IV. HIS PIOUS ACKNOWLEDGMENT OF ITS SUPREME SOURCE. "According to the good hand of my God upon me" (verse 8). Many fail in this. Even those who have prayed for what they have received do not always make due acknowledgment. Thanksgivings are not so plentiful as prayers.
In conclusion, observe—
1. Christians always have access to the throne of the King of.kings. He feels deep interest in them, sympathy with them; encourages them to tell him their sorrows and present their petitions. They may come to him not only at stated periods, but at any moment, through the mediation of the Lord Jesus.
2. They should avail themselves of this privilege not only for their own advantage, but for the good of others. They should pray constantly "for the peace of Jerusalem," for the "good estate of the Catholic Church." God purposes and promises good to his Church, but enjoins prayer for what he has promised (see Ezekiel 36:37). Our Lord teaches us, in the model prayer he has given us, to pray first for the hallowing of God's name and the coming of his kingdom. Yet many Christians are selfish in their prayers, and thus nourish their selfishness.
3. They may ask for great things. He to whom they come is "able to do exceeding abundantly above all that we ask or think," and has done great things in answer to prayer.
4. Past answers to prayer should embolden to further and larger requests.
Sorrow and its Consoler.
"This is nothing else but sorrow of heart."
I. SORROW OF HEART MAY CO-EXIST WITH EXTERNAL WELL-BEING. Nehemiah was healthy, honoured, rich, yet sad. So are many in similar circumstances. The sorrows of sympathy, patriotism, and piety, as Nehemiah's were; those of penitence or remorse; of wounded affection or disappointed confidence; those occasioned by family troubles, etc; may invade the hearts of the most prosperous. And it is well that they should. Prosperity without sorrow tends to moral ruin.
II. SORROW OF HEART IS GRACIOUSLY NOTICED AND ASSUAGED BY THE KING OF KINGS.
1. He observes the sorrowful heart. It will commonly reveal itself in the countenance; but if not, God sees it (Psalms 31:7; Psalms 38:9).
2. He delights to comfort the sorrowful heart. "He healeth the broken in heart, and bindeth up their wounds." He sent his Son "to heal the broken-hearted." The Spirit whom he sends is "the Comforter." By his providence, by the revelation he gives of his fatherly pity and the benevolent ends of affliction, by his assurances of favour and love, by his promises, by human sympathy and solace, he comforts now his children; and ultimately he will wipe all their tears away.
III. SORROW OF HEART SHOULD RECEIVE TENDER HUMAN SYMPATHY AND SUCCOUR. We should be sensitive to its signs, and prompt to feel with and for it, and to proffer consolation and relief. This course is—
1. Prompted by nature. To decline this duty is to do violence to ourselves. It is to "shut up our bowels of compassion" (1 John 3:17), unless, indeed, we are so far below the level of humanity as to have none.
2. Enjoined by religion. The law and the gospel coincide here.
3. Required by our relation to sufferers. The brotherhood of man to man, of Christian to Christian.
4. Enabled by our possession of the gospel. Which is a collection of cordials for all varieties of human sorrow. He who has this, though he has little besides, may be a comforter of many.
5. Illustrated by Divine example (see II.).
6. Enforced by the revelation of the last judgment (see Matthew 25:35-40; 1 John 4:17). Finally, there is sorrow coming on the impenitent which will receive no comfort from God, angel, or man (see Luke 16:24-42).
Sadness, when and how far justifiable.
"Why should not my countenance be sad?"
I. SADNESS IS OFTEN JUSTIFIABLE, OR EVEN COMMENDABLE.
1. Under great troubles. Stoicism is neither natural nor Christian. Troubles are meant to trouble us. If they do not, they afford no trial to faith and patience, and cannot effect their purpose for discipline and improvement.
2. Under the consciousness of sin. In view of its essential evil as committed against God, his rights, laws, and goodness; its injuriousness to ourselves and to others; its final consequences unless forgiven.
3. In sympathy with the troubles of others. Which makes them our own. Christian fellow, ship includes community of suffering. "If one member suffer, all the members suffer with it."
4. On account of the sins of others (Psalms 119:136, Psalms 119:158; Ezekiel 9:4; Philippians 3:18).
5. On account of the troubles of the Church. Nehemiah's sadness was honourable to him.
II. YET SADNESS SHOULD NOT BE INCONSOLABLE.
1. It need not. For a sure remedy is furnished in the truths and promises of the gospel, and the ever-available aid of the Holy Spirit.
2. It ought not. For faith and prayer, opening the heart to the Divine consolations, and securing the Divine aid, would turn sadness into peace, if not joy. Those cases are, however, to be excepted where melancholy springs from physical causes, and needs bodily rather than spiritual treatment.
III. SADNESS SHOULD NEVER BE PREDOMINANT IN THE CHRISTIAN. For his habitual sadness of spirit, countenance, or speech—
1. Dishonours God.
2. Robs himself. Counteracting the design of our religion, everywhere prominent in the New Testament. "That they may have my joy fulfilled in themselves." "In the world ye shall have tribulation, but be of good cheer." "The kingdom of God is … joy in the Holy Ghost." "The fruit of the Spirit is love, joy," etc. "These things write we unto you, that your joy may be full."
3. Hinders Christian service. "The joy of the Lord is your strength."
4. Retards the progress of religion. Discouraging inquirer, and giving occasion to adversaries to speak ill of the religious life.
Ejaculatory prayer.
"So I prayed to the God of heaven." Nehemiah, saddened by the report he had received of the condition of the Jews who had returned to their land, had formed a purpose to visit them, that he might encourage them, and take the lead in fortifying the city, and putting affairs into a more hopeful condition. His doing so depended on the consent of the monarch whose cupbearer he was, and his obtaining a commission from him. Already he had prayed for success in his intended application, and now that the desired opportunity presented itself he felt the importance of the moment, and in the king's presence sent up mentally another prayer. We have here—
I. PRAYER BY A GREAT AND WEALTHY MAN. Such have many temptations to neglect prayer; temptations to pride and self-dependence, to worldliness and self- indulgence, tending to the loss of all sense of their need of God and spiritual good; to entire absorption in the cares of their position; to false shame before their equals, etc.; yet they need prayer as much as the poorest, and in some respects more. They equally need Divine mercy as sinners, and Divine help and guidance; and they have special responsibilities, temptations, and power for good or evil, and so need special grace. In undertaking such a work as Nehemiah proposed to himself, the greatest may well feel their need of Divine aid. It is pleasing to contemplate such men when they are men given to prayer. Many instances in the Bible: Abraham, Jacob, Moses, David, Solomon, Hezekiah, Daniel, Cornelius.
II. PRAYER AT AN UNUSUAL PLACE AND TIME. Not in temple or synagogue or secret chamber; but in the presence of a king and queen, and while engaged in ministering to them. Learn that no place is unsuitable, no time unseasonable, for prayer; for God is everywhere, and his ear always open.
III. SILENT PRAYER. Was perhaps an exercise of mind and heart, unknown to the king. Prayer is not confined to audible utterance. This is desirable where practicable, even in private worship; for utterance aids thought and feeling; and it is indispensable to common prayer. One must speak that all may unite. A silent meeting, as amongst the Friends, may be a true prayer-meeting to individuals, but hardly a meeting for united prayer. But in Nehemiah's circumstances audible words would have been unsuitable: and always the worth and efficacy of prayer spring not from the words, but the principles and feelings they represent. It is ever what passes in the mind and heart which makes prayer to be prayer. As much as there is of desire, directed to God in faith, so much is there of prayer.
"Prayer is the soul's sincere desire,
Uttered or unexpressed,
The motion of a hidden fire,
That trembles in the breast."
Much of the truest prayer cannot be spoken. "Groanings which cannot be uttered."
IV. A SHORT PRAYER. Length is in some measure, and under some circumstances, an element of true prayer. He who satisfies himself, in his regular seasons of worship, with a sentence or two, is guilty of irreverence, and shows that he has no delight in communion with God. But on such an occasion as that in the text, only brief prayer is possible or needful. And how much may be expressed or implied in a few words; how much love, or trust, or longing! In like manner much meaning may be in a short prayer. Instances: the Lord's prayer; the publican's; that of the thief on the cross.
V. AN EJACULATORY PRAYER. A short, fervent prayer "darted" upwards on a sudden occasion, when special need of God's help was unexpectedly felt. The habit of thus praying is much to be desired.
1. Occasions for such prayers are as numerous as the varying exigencies of life, especially the sudden and unanticipated, and when longer prayer is impossible.
(1) On receiving some great, unexpected blessing, or becoming suddenly conscious of preservation from imminent peril. To cry, "Bless the Lord!" in the hearing of others may often be inexpedient; but in the heart is always suitable.
(2) When involved in unexpected perplexity. "Lord, guide me." The "cry" of Moses at the Red Sea, referred to in Exodus 14:15, may have been a mental ejaculation.
(3) When suddenly exposed to obvious danger. Bodily, as the disciples in a storm: "Lord, save us; we perish." Peter sinking: "Lord, save me." Or moral and spiritual: sudden assaults of fierce temptation. "Lord, help me."
(4) When suddenly betrayed into sin. Wait not for the hour of prayer before seeking pardon, but lift up your heart at once in a "Lord. have mercy upon me."
(5) When any special demands on Christian principle are unexpectedly made, and the consequent special need for Divine assistance is felt.
(6) In connection with any important and difficult duty. In business, family life, Christian activity, (visiting the poor, distributing alms, seizing an opportunity for giving religious counsel). On entering church; before sermon (short prayer for the preacher and yourself); on leaving church, etc.
(7) Under all varieties of feeling. When the heart is touched and tender towards God (gratitude, admiration, penitence, love, desire) or towards men (affection, solicitude, etc.—Genesis 43:29). When pleasure is felt at the sight of happiness or goodness, or pain at sight of misery or sin. (In walking through the streets; prayer for those you feel you cannot help or save.)
2. The value of such prayers.
(1) As evidencing and cultivating the devout spirit. Those who have the spirit of prayer can hardly be content with stated times, or fail to look to God in unexpected necessities, or praise him at once for unexpected blessings. And thus the spirit of prayer is cherished and maintained. Is one way of fulfilling the command, "Pray without ceasing."
(2) As maintaining habitual converse with God. We should esteem it a calamity if he were to restrict our approaches to him to certain hours; let us not limit ourselves in a similar manner.
(3) As aiding to sanctify the whole life. By blending worship and devout sentiment with every part of it.
(4) As securing constant Divine assistance. Nehemiah's prayer was heard; so will ours be.
Success ascribed to God.
"And the king granted me, according to the good hand of my God upon me." Nehemiah, like Ezra before him (Ezra 7:6), ascribes the success of his application to the king to the "good hand of God;" which had, indeed, been conspicuous. The circumstances which had paved the way for the presentation of his petition, the readiness of the king's consent to his requests, the largeness of the facilities granted him, all indicated that his God, whose aid he had sought, had ordered events and influenced the monarch's heart.
I. THE GOOD HAND OF GOD IS IN ALL THE SUCCESSES OF HIS SERVANTS. The hand of God is, indeed, in the successes of all; and in their failures and reverses too; and it is always a good hand. For it is the hand of him who is good, who seeks the good of his creatures, and will surely "do good unto those that be good" (Psalms 125:4). Nor is it easy to say whether the goodness of God's hand is most shown in successes or reverses. It is of success, however, that the text speaks; and this comes from God, as he—
1. Arranges the events which conduce to success.
2. Supplies the qualities which contribute to it. Wisdom, power, goodness, in ourselves or others.
3. Overrules adverse circumstances or endeavours.
4. Works in ways inconceivable and indescribable to render all efficient.
II. THE GOOD HAND OF GOD IS ESPECIALLY CONSPICUOUS IN SOME SUCCESSES. We pass over those effected by the display of Divine power in miracles. Nehemiah records no miracle. The hand of God is especially apparent in successes obtained where
(1) great difficulties are surmounted, or
(2) strenuous opposition is overcome, or
(3) feeble instruments have been employed, or
(4) unexpected valuable help arises, or
(5) many unlikely conditions concur, and
(6) signal good is accomplished.
All these were combined in the successes of the gospel in early times, and in many a revival, reformation, or deliverance in later days.
III. THE GOOD HAND OF GOD SHOULD EVER BE DEVOUTLY RECOGNISED AND ACKNOWLEDGED. With admiration, gratitude, and praise. This is meet and right and profitable. To be unable to see God's hand is to be in the condition of a brute. To shut our eyes and refuse to see it is the part of a determined infidel. To see, and not in suitable ways to acknowledge, is at least to be guilty of impiety, ingratitude, and cowardice.
IV. THE GOOD HAND OF GOD WILL BE RECOGNISED AND ACKNOWLEDGED BY GODLY MEN. They have the faith which discerns it, the love which delights to trace its operation, the gratitude which impels to the acknowledgment of it. Especially will this be the case when the success achieved is a manifest answer to their prayers.
HOMILIES BY J.S. EXELL
Sadness.
I. THAT IT WAS THE OUTCOME OF A TRUE PATRIOTISM (Nehemiah 2:2). This sadness was not occasioned by temporal loss, by domestic bereavement, or by unfaithful friendship, but by the desolated condition of Jerusalem. The city was "waste." Many cities of our own country are laid waste by sin; the good man cannot be indifferent, he must sympathise with and help the work of moral restoration. If men are anxious about the walls, they ought to be much more so about the morals of a city; if for the tombs of the dead, much more for the welfare of the living. Sin consumes a city as by fire. The desolation wrought by sin, in commerce, in society, in the home, and especially amongst the young, cannot but awaken deep sorrow of heart.
II. THAT IT WAS EXPERIENCED IN THE COURSE OF HIS DAILY AVOCATIONS. "And I took up the wine, and gave it to the king "(Nehemiah 2:1). How many men go to their daily toil with a heart sorrow which occupation and industry cannot make them forget. Nehemiah was wont to be cheerful before the king; business should be done in joyous mood; but there are times when sorrow will prevail.
III. THAT IT WAS MANIFESTED IN THE APPEARANCE OF THE PHYSICAL FRAME. "Why is thy countenance sad?" (verse 2). How much of the world's sorrow is concealed. In a very true sense it is sorrow of heart; it is never vocal in explanation or complaint. But such sacred grief is not hidden from God. The face reflects the emotions of the soul; it revealed the sorrow of Nehemiah, the joy of Stephen. How many sorrowful faces do we meet in a day. A sad countenance should awaken tender inquiry, wise consideration, and willing aid. Let us not be heedless of the world's sorrow. Christ is only true consolation.
IV. THAT IT WAS AIDED BY SECRET COMMUNION WITH THE DIVINE. "So I prayed to the God of heaven" (verse 4).
1. Sorrow often has great opportunities opened up to it. "For what dost thou make request?" Nehemiah's sorrow opened up the king's resources to him. Our sorrows often make heaven rich to us.
2. Sorrow needs guidance, so as to make good use of the opportunities presented to it.
3. Sorrow finds in prayer the guidance and culture it needs to use aright its opportunity.
(1) Memory is aided;
(2) difficulty is anticipated;
(3) preparation is accomplished (verse 7);
(4) agencies are perfected (verse 8).
V. THAT IT WAS EMPLOYED IN THE WONDROUS PROVIDENCE OF HEAVEN. "And the king granted me, according to the good hand of my God upon me" (verse 8).
1. The sorrow of Nehemiah was allied to the welfare of his people. It led to the rebuilding of the broken wall of Jerusalem. Our trials are often the means of promoting the welfare of others. Christ's sufferings are allied to our best delights, and to our noblest achievements. It is indeed true that others build because we have suffered.
2. The sorrow of Nehemiah was allied to the beneficence of the king. It awakened the monarch's sympathy and help. The sorrows of men awaken loving ministries.
3. The sorrow of Nehemiah was allied to the providence of God. By its means Heaven opened the heart of the heathen king in sympathy and his hand in help. The pain of the world is made to achieve high moral ends; a wise providence employs it in the building of broken walls.—E.
HOMILIES BY W. CLARKSON
Gaining the cause.
It was a time of great suspense, hardest of all things for human hearts to bear. The future of Jerusalem now hung on the building of the wall, and this depended on Nehemiah's personal interposition and upon Artaxerxes' pleasure. When great events depend on a single circumstance, issues deep and grave on the charge of a regiment, on the skill of a statesman, on the caprice of a king, we may well wait in anxiety. Nothing could be done now for Jerusalem, speaking humanly, without this Persian sovereign's consent. There was—
I. ABSENCE OF OPPORTUNITY. More than three months intervened between Nehemiah's receiving the tidings and his appeal to Artaxerxes. Whence this delay? Undoubtedly the actual or virtual inaccessibility of the king. Either he was not called to the royal presence, or the sovereign was obviously not in the mood. How unlike this to the ever-open throne of grace to which at any time, and in any place, we may go, sure of an attentive hearing from "him who giveth liberally and upbraideth not."
II. DIPLOMACY. Nehemiah showed great skill—
1. In the introduction of his cause. How should he ask to be sent elsewhere when he was already "standing before the king"? This was regarded as the height of a man's ambition, as our Scriptures plentifully intimate. To "stand before kings," to stand in the "king's presence, before his face, was the acme of hope and satisfaction. To ask to be dismissed was discourteous and dangerous. It was, indeed, going in this direction, to seem otherwise than joyful (verses 1, 2). But Nehemiah ventured thus far; he did not disguise or restrain his sorrow; it was evident in his countenance. This would be a forceful appeal to the king, and still more so to the queen, who was present (verse 6).
2. In his lament. It was the "one touch of nature that makes the whole world kin," to allude to "the city of his fathers' sepulchres lying waste" (verse 3): this would strike a chord in any human heart; it did within the king.
3. In his request. He was mentally prepared for utterance; he had even calculated the necessary time (verse 6), and the materials, etc. he required for the work (verses 7, 8). We must not expect to succeed in any delicate enterprise unless we enter upon it with calculation and care. There are things to be done for God which may be wrought by sheer an& simple earnestness; but there are times when, if we cannot furnish it ourselves, we must give place to the man who can bring to the task refinement, delicacy, tact. We must give way to the Nehemiah of our Church or society; he will succeed admirably where we should fail ingloriously.
III. PRAYER. "So I prayed to the God of heaven" (verse 4). This is a beautiful and suggestive parenthesis. Between the king's question and the courtier's reply there was a momentary appeal to heaven. "The king's heart is in the hand of the Lord; as rivers of water, he turneth it whithersoever he will" (Proverbs 21:1). An excellent thing is it for a man so to walk with God, to live so near to him, that at any moment, and at any time of special need, he can ejaculate a prayer; so that it will be natural for him to withdraw for a brief interval from this world and from man, and lift up the heart to heaven. This is one way in which we may be "praying always" (Ephesians 6:18), "without ceasing" (1 Thessalonians 5:17).
IV. GRATITUDE FOR SUCCESS. "The king granted me, according to the good hand of my God upon me" (verse 8). Nehemiah, like all praying men, was grateful. He ascribed success not to his own ingenuity, but to the "good hand of God." Men that are undevout are necessarily unthankful and self-complacent; they congratulate themselves instead of blessing God. Far more beautiful and appropriate is it to realise that the hand of the Supreme is controlling all issues, and thus conferring all good. With some prosperity leads to pride and spiritual injury, while in others it inspires gratitude and devotion.—C.
HOMILIES BY R.A. REDFORD
These verses describe the circumstances in which Nehemiah obtained his commission as restorer of Jerusalem. They show that he was prospered, and that his prosperity was due to the blessing of God. We may notice—
I. The REWARD OF FAITH IN THE ANSWER TO PRAYER.
1. The faith was tried by waiting. Opportunity must not be made by hasty, presumptuous attempts to command events, but by watching Providence. Nehemiah still prayed, and then on a certain day he could say, It came to pass.
2. The Divine interposition was manifested in the control of the monarch's thoughts and disposition. It might easily have been otherwise. A suspicious Eastern despot might have been jealous and angry. When it is the purpose of God to help, even the secrets of the inner man are swayed by it. We must leave it to him to answer the prayer when and as he pleases.
3. There was a special bestowal of grace upon Nehemiah himself. He needed self-command, prudence, boldness, adroitness. And when challenged to disclose what was in his heart, making his countenance sad, he must depend upon inspiration to be able to say exactly the right thing, and to say it so as to obtain his desire. His patriotism, his purity of motive, his confidence in his own vocation to fulfil so great a commission, all required at that moment to be sustained. He "prayed to the God of heaven." The answer was immediately sent, in the courage, the wisdom, the self-devotion, the simplicity of the cupbearer in the presence of an Eastern despot, asking to be intrusted with power that he might use it for God and his people.
4. There was a Providential conjunction of circumstances, both in the past and present. Nehemiah was already in the palace to aid the important work of rebuilding the wall of Jerusalem. How little we can follow the working of the Divine hand! The answer to our prayer may be already provided, even before we present the petition. What seems hard to obtain is not hard for God to give.
II. The DEVELOPMENT OF CAPACITY ON THE BASIS OF RELIGION.
1. The beginning of all, devoutness, intercourse with God, spirituality of aim and motive, largo desires for the welfare of God's people, and so of the world.
2. On this is built the purity, and strength, and unselfishness which so wins confidence in others. Nehemiah found favour with Artaxerxes because there was that in his very countenance which the monarch delighted to look upon. We should recommend religion by transparent honesty, cheerfulness, and unselfishness.
3. Intellectual power rests upon moral, and both upon spiritual. The cupbearer could not have undertaken to be a ruler and leader of men m most difficult circumstances unless there had been the making of a ruler in him. Some of our greatest statesmen have owed much of their superiority to their religion. "The entrance of thy word giveth light, it giveth understanding to the simple."
4. One who places himself in a position of great responsibility requires a far-seeing eye and a strong will. These are wonderfully helped by the cultivation of a deeper nature. Nehemiah knew what to ask for, materials and men; foresaw the demands of the work and its dangers; with steadfast confidence in himself, and fearless trust in his influence over the king, he made great requests, and they were "granted, according to the good hand of his God upon him." The root of all his strength was his entire dependence upon God.
5. In the character of Nehemiah there is an illustration of the effect of religion in cherishing the higher elements of the nature, and keeping them in beautiful and powerful harmony. He loved "the place of his fathers' sepulchres," he loved his nation; but above all, he loved the Church of God. Personal feeling, patriotic enthusiasm, and religious faith, when they all unite together as active principles in one man, produce a loftiness and heroism which prepare him for the greatest efforts and successes.—R.