Exegetical and Hermeneutical Commentary of Nehemiah 1:1

The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,

Neh 1:1 to Neh 7:73 a. Extract from the memoirs of Nehemiah

1. The Superscription. ‘In many MSS. and editions the beginning of this book is closely united with the last verse of Ezra, and in some it appears without line or interval between as part of Ezra’ (Davidson’s Hebrew Text).

The words ] R.V. marg. the history. ( a) The rendering ‘words’ merely calls attention to the fact that we here have a portion of the writings of Nehemiah himself. ( b) The rendering ‘history’ is more formal, and is capable of being understood in two different ways, (1) as a reference to a well-known work of history from the pen of Nehemiah, as in ‘the histories (marg. Heb. words) of Shemaiah, the prophet, and Iddo, the seer’ (2Ch 12:15) and ‘the history (marg. Heb. words) of Jehu, the son of Hanani’ (2Ch 20:34); (2) as a descriptive heading of the present book, ‘the history of Nehemiah’ being equivalent to ‘the acts of Nehemiah’; the common expression ‘the acts of,’ e.g. Solomon (1Ki 11:41), is literally ‘the words of.’

In order to choose between these renderings, we must remember that the clause is probably an editorial heading, inserted by the Chronicler in the compilation of his work. Perhaps the preference should be given to ( a) ‘the words of,’ on the ground that when Ezra and Nehemiah formed one continuous work it was not likely that a heading (whether giving the title of a work that is quoted, or describing the remainder of the Chronicler’s book) would be inserted in the middle of the text. But the insertion of a note, to explain the transition from the 1st person, used in the extracts from Ezra’s memoirs, to the 1st person used in the memoirs of Nehemiah, is only what we might expect.

For superscriptions introduced by editorial hands, compare Isa 1:1; Jer 1:1; Hos 1:1; Amo 1:1; Mic 1:1. This, however, is the only superscription of the kind in an historical book.

Hachaliah ] R.V. Hacaliah, cf. Neh 10:1. The father’s name enables us to distinguish Nehemiah from the men of the same name mentioned in Ezr 2:2; Neh 3:16. The name Hacaliah does not occur elsewhere in the O.T.

We are not told what tribe Nehemiah belonged to. Some have supposed the tribe of Levi; and in favour of this suggestion should be observed ( a) the mention of his ‘brother’ Hanani’s appointment (Neh 7:2) along with the appointment of the porters, singers, and Levites; ( b) the prominent consideration paid by Nehemiah to the interests of the priests and Levites.

Others have suggested the tribe of Judah, and in support of their view refer to the mention of his ‘house’ (Neh 1:6).

Neh 1:1 to Neh 2:11 . Nehemiah’s Commission

1 4. The Evil Tidings from Jerusalem

1 b. And ] R.V. Now. See note on Ezr 1:1. The copula implies that something has preceded. The Memoirs of Nehemiah did not open with these words. The Chronicler only gives us extracts (Neh 1:1 b7:73 a, Neh 12:27-43, Neh 13:4-31). The retention of the copula at the beginning of the section shows that there was no intention to conceal the fragmentary character of the section.

Chisleu ] R.V. Chislev. See note on Ezr 10:9. Hanani’s arrival was in the winter, some three or four months before the events narrated in Neh 2:1 ff.

in the twentieth year ] R.V. marg. ‘see ch. Neh 2:1.’ In ch. Neh 2:1 we find that the events described in the beginning of that chapter are said to have taken place in the month Nisan, in the 20th year of king Artaxerxes. Now Nisan is the first month, Chislev the ninth month in the year. How then comes it that in this verse the events of the ninth month seem to precede those of the first month, in the 20th year of Artaxerxes?

( a) The explanation usually given is that Nehemiah employs the post-exilic calendar, in which Tisri (the seventh month) opens the sacred Jewish year, Chislev being then the third and Nisan the seventh months.

The objections, however, to this explanation are considerable:

(1) There is nothing in the context, here or in Neh 2:1, to cause Nehemiah to employ a sacred in preference to a civil computation. As he reckons the year by the reign of the Persian king, and employs the Babylonian (not the old Hebrew) names of months, we should expect him to adopt the calendar in vogue in the Persian dominion.

(2) The custom of reckoning Nisan as the first and Chislev as the ninth month in the year was almost universal in Western Asia.

(3) In post-exilic Jewish writings we find this method of computing the months employed with reference to sacred and secular matters indifferently (cf. Zec 1:7; Zec 7:1; Est 2:16; Est 3:7; Est 3:13; Est 8:9; Est 9:1; 1Ma 4:52 ; 1Ma 10:21 ; 1Ma 16:14 , 2Ma 15:36 ).

(4) The system of reckoning the 1st of Tisri, the Feast of Trumpets, as New Year’s Day is to be dated, according to Jewish tradition, either from the age of Alexander the Great, or, more probably, from the time of the adoption of the Seleucid era (312 b.c.). (The theory which connects it with the restoration of the daily burnt-offering ‘on the first day of the seventh month’ Ezr 3:6, cf. Neh 8:11, rests on no foundation.) Even where reference is made to ‘the Feast of Trumpets,’ the feast is stated to occur in the seventh month (see Lev 23:24-25; Num 29:1).

In the opinion of some scholars (e.g. Wellhausen, Hist. of Isr. p. 109) the Hebrew year was reckoned from autumn to autumn until the Exile, and then the influence of the Babylonian usage caused a change from autumn to spring to take place. There are some indications of an early Israelite practice of reckoning the year from autumn to autumn (Exo 23:16; Exo 34:22; Lev 25:22, cf. Gen 7:11); and Josephus ( Ant. i. 1. 3) says this was altered by Moses, in order that the year might date from the month in which the Exodus occurred. But the impression produced by the narrative of the regal period (see 2Sa 11:1; 1Ki 20:22; 1Ki 20:26; Jer 36:9; Jer 36:22) is in favour of the mode of reckoning from spring to spring. It seems on every account more probable, that Nehemiah would follow the numeration of months, starting from the month Nisan, which both his countrymen and the people, among whom he lived, commonly employed.

( b) Another explanation has been given, that the years of Artaxerxes’ reign were not reckoned, as calendar years, from the month Nisan, but from the month in which he ascended the throne: if therefore his reign began in any one of the months between Nisan and Chislev (i.e. Iyyar, Sivan, Tammuz, Ab, Elul, Tisri, Marcheswan), Chislev would precede Nisan in the year so calculated. But for this view there is no evidence from other sources.

( c) It is better to acknowledge that we have here a contradiction, and to suppose that a mistake has been made either by the Compiler or by a scribe, who was anxious that the extract from Nehemiah’s writings should open with the mention of a date, and inserted, from ch. Neh 2:1, the year of the king’s reign, not perceiving the difficulty to which it would give rise. The omission of the king’s name is an additional reason for suspecting an error in the text.

Shushan ] Shushan or Susa, alter its capture by Cyrus (546?), became ‘the principal capital of the Persian Empire, and its river, the Choaspes, a branch of the Eulaeus (Ulai, Dan 8:2; Dan 8:16), had the honour of supplying the (Persian) kings with the only drinking water they would use’ (‘The Story of the Nations:’ Media, p. 318). “The city of Susa was cut in two by a wide river, known at present under the name of Ab-Kharkha (ancient Choaspes). On the right bank were the populous quarters; on the left, temples, or at least a Ziggurat, the royal city, the citadel, and the palace, the ruins of which, entombed in an immense earth-mound, rise in the midst of the other lesser mounds, like a steep islet from the sea.” ( id. pp. 333 f.)

Shushan had formerly been the capital of the kingdom of Elam, whose territory had embraced the alluvial plain E. of the lower Tigris, and stretched S. along the shores of the Persian Gulf ( Kiepert). For a mention of the early Elamite kingdom see the reference in Gen 14:1 ff. to the invasion of Chedor-laomer (Kudur-lagamer). In the Assyrian Inscriptions of Assur-bani-pal, king of Assyria (668 626), we have an extraordinarily vivid and minute account of that monarch’s two campaigns against the kingdom of Elam. Few, if any, of the treasures of the Assyrian Rooms in the British Museum exceed in dramatic interest, vigour of treatment, and beauty of preservation, the representation, on three slabs (nos. 45 47) in the Kouyunjik Gallery, of the overthrow and death, by the banks of Eulaeus, of Teumman, king of Elam. Assur-bani-pal entered Shushan with his victorious army and carried away enormous treasure. The city was sacked and its fortifications destroyed. Elam as a kingdom ceased to exist. Shushan however rose from its ashes. Darius Hystaspes rebuilt the city and erected there a magnificent palace. This was destroyed by fire. But on its site Artaxerxes built another and yet more splendid residence. The remnants of ‘a magnificent piece of painted and glazed tiles representing striding lions, which formed the decoration of the pillared porticos’ (Ragozin’s Media) have been discovered; and along it ran an inscription on which appears the name of Artaxerxes. This was probably the palace in which Nehemiah attended the king as cupbearer.

It became the usual winter residence of the Persian kings, who made use of Ecbatana for their summer quarters. The importance of the town caused the whole district to be called ‘Susiana’ in the Macedonian period. After its capture by the Mahommedans it sank gradually into decay. The modern town of Dizfl stands near the site of Shushan. Other passages of Scripture which make mention of Shushan (Dan 8:2; Esth. passim) point to the fact that a large number of Jews resided in the city.

the palace ] R.V. marg. the castle. The word ‘brah’ is used here, in Dan 8:2, and in Esther, as an appellation of Shushan. It is applied in 1Ch 29:1; 1Ch 29:19 to the Temple at Jerusalem; in Neh 2:8; Neh 7:2, to the ‘capitol’ or ‘castle’ of Jerusalem. In Ezr 6:2 (Aram.) it is used of Ecbatana. It means something more than ‘the royal house of residence,’ for which we have ‘palace’ (= bthan) (Est 1:5; Est 7:7-8) or ‘the king’s house’ (Est 2:8; Est 4:13). It is probably a special title of Shushan, denoting it as a stronghold as well as a royal city.

The Vulgate here renders by ‘castro’: the LXX. transliterates ( ).

2. Hanani, one of my brethren ] Cf. Neh 7:2 ‘my brother Hanani,’ where the context places it beyond all doubt that the word ‘brother’ is not to be understood in the sense of ‘fellow-countryman.’ But ‘brother’ may mean ‘cousin’ or ‘relative,’ cf. Gen 14:16; Gen 24:48; and we find ‘brethren’ used for ‘fellow-tribesmen’ in 2Sa 19:12; Neh 3:1. The term ‘one of my brethren’ favours the explanation that Hanani was a relative, not his actual brother.

certain men of Judah ] R.V. certain men out of Judah. The R.V. gives the truer rendering of the preposition. The emphasis does not lie upon the men being Jews, but upon their having just come from Judea.

the Jews that had escaped, which were left of the captivity ] i.e. the Jews in the land of Judea as distinguished from those in Babylon and dispersed in other countries. They are described as refugees, or as the children of refugees, who had survived the captivity; cf. Ezr 3:8; Ezr 8:35; Neh 8:17.

‘that had escaped,’ one word in the Hebrew, the same abstract substantive as in Ezr 9:15, ‘A remnant that is escaped.’

‘the captivity,’ not collectively ‘the captives,’ abstract for concrete like ‘hag-glah’ (Ezr 2:1), but descriptively, ‘the scene or condition of captivity’ (sh’bh).

and concerning Jerusalem ] Nehemiah’s anxious enquiry relates to two things, the welfare of the people and the condition of the city. He does not ask about the Temple.

3. The reply of the Jews corresponds to the enquiry, and is given in two sentences, the one relating to the inhabitants, the other to the walls and defences of Jerusalem.

in the province ] See note on Ezr 2:1.

great affliction and reproach ] Compare the description in Neh 2:17 and the sarcasms of Sanballat in Neh 4:2-3. This ‘affliction and reproach’ is something quite distinct from the humiliation of being subject to foreign rulers, as in Neh 9:37. The ‘affliction’ denotes ‘the evil plight’ within the walls; the ‘reproach,’ the scornful attitude of enemies without. Cf. Psa 79:4-9, ‘we are become a reproach to our neighbours, &c.; for we are brought very low,’ and Psa 89:38-46.

the wall is broken down ] Speaking of the wall, the Jews describe its present condition; speaking of the gates, they refer to a past event. For the condition of ‘the wall,’ cf. Neh 2:13. ‘Broken down’: in order to deprive a walled city of its power of resistance, a victorious enemy used to make breaches in the walls at one or more vulnerable points. Cf. 2Ki 14:13 (2Ch 32:5).

the gates are burnt with fire ] cf. Neh 2:13. ‘The gates,’ as in Jer 17:27, are the fortified gateways, the principal objects of assault. The verb here is in the past tense, and alludes to an historical event, not to a long-standing condition.

It has been commonly supposed that the Jews are informing Nehemiah of the condition in which the walls and gates of Jerusalem had been lying ever since the destruction of Jerusalem by the Chaldeans, 143 years previously (588); and Rashi points out that the walls and gates are mentioned and not the Temple, because the Temple had been rebuilt, and ‘the walls’ and ‘the gates’ remained in ruins. But this explanation is not sufficient. (1) If Nehemiah’s brethren informed him of a condition of things which had continued ever since the return from the Captivity, we fail to see any reason for the vehement consternation into which he was thrown. (2) As a reply to an enquiry concerning the condition of Jerusalem, we should not expect the words ‘the gates are burned with fire,’ relating to so distant an event as the Chaldean overthrow. (3) The verb ‘are burned’ seems to denote a recent event = ‘have been burned.’

It is more natural to suppose that Nehemiah’s brethren inform him of a recent catastrophe at Jerusalem. It is a probable conjecture that they refer to a forcible interference, on the part of Samaritan foes, with some recent attempt of the Jews, perhaps led by Ezra, to rebuild their walls. This may be the failure described in Ezra 4. Artaxerxes’ decree of prohibition was, we may well imagine, followed up by hostile action, on the part of the enemies of the Jews, by the demolition of the wall, so far as it had been built, and by the destruction of the gates.

Nehemiah, a leading Jew at the court, would have been made acquainted both with the project of rebuilding the wall and with the fact of Artaxerxes having prohibited it. Hence his anxious enquiry about the people beset with foes, and about the city whose defences were in danger. The Temple, on the other hand, had long been rebuilt with the sanction of the Persian king, Darius. There was no apprehension to be felt on its behalf.

The news which he receives at first overwhelms Nehemiah with dismay. He connects in his mind the religious and national independence of his people with a strong and fortified Jerusalem. For the moment his hopes for his people seem to be shattered at a blow.

4. I sat down and wept ] Cf. Ezr 9:3 ‘sat down astonied,’ Psa 137:1 ‘we sat down and wept.’ Nehemiah’s sudden grief shows that the information brought by his ‘brethren’ was unexpected.

mourned ] A word in the original used especially for formal lamentation, e.g. over the dead, Gen 37:35, or on account of sin, Neh 8:9; Ezr 10:6; Dan 10:2.

certain days ] R.V. certain days. Literally ‘days,’ sometimes used to denote a short indefinite period, cf. Neh 13:6; it is rendered ‘a season’ in Gen 40:4, ‘many days,’ 1Ki 17:15.

fasted, and prayed ] Cf. Ezr 8:23.

before the God of heaven ] See note on Ezr 1:2. The use of this Divine title in Nehemiah’s writings is of especial interest, on account of the frequency with which it occurs in Persian inscriptions. It is not merely to be understood as an abridged form of the title of universal sovereignty, ‘God of heaven and earth,’ but rather as indicating that the Almighty dwelt in the heaven of heavens beyond the visible sky, cf. Psa 115:16.

‘before:’ literally ‘in the presence of.’ This expression has sometimes been understood by commentators to denote ‘turning with the face towards Jerusalem,’ as in Dan 6:10-11. But it is too general to admit of such a limitation (cf. 1Sa 1:12).

Fuente: The Cambridge Bible for Schools and Colleges

The words of Nehemiah the son of Hachaliah – The prophetical books commence generally with a title of this kind (see Jer 1:1); but no other extant historical book begins thus. Nehemiah, while attaching his work to Ezra, perhaps marked in this manner the point at which his own composition commenced. (See the introduction of the Book of Nehemiah.)

Chisleu – The ninth month, corresponding to the end of November and beginning of December.

In the twentieth year – i. e. of Artaxerxes Longimanus (465-425 B.C.). Compare Neh 2:1.

Shushan the palace – Compare Est 1:2, Est 1:5, etc.; Dan 8:2. Shushan, or Susa, was the ordinary residence of the Persian kings. The palace or acropolis was a distinct quarter of the city, occupying an artificial eminence.

Fuente: Albert Barnes’ Notes on the Bible

Neh 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 countrys condition. It was a twofold question that he put.

(1) He wanted to know how it had fared with the Hebrews–the delivered ones, the escaped ones.

(2) The other aspect of the question here put by Nehemiah has reference to Jerusalem. An exiled Londoner or Parisians love for London or Paris would not, we may be sure, be deeper, stronger than that which Nehemiah must have had for the promised land, and for the city, the place of his fathers sepulchres. As was to be expected, he asked for information concerning Jerusalem. It has been well said, No place is so strong, no building so grand, no wall so firm, that sin cannot undermine and overthrow it. Let no man trust in ceremonies, or sacred-houses, or sacred traditions, so long as his heart is far from God, and his life is not in accord with His righteous creed.

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 patriots grief.

5. Again, it was a penitent grief.

6. Nehemiahs 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–

(1) That no vital principle is sacrificed. Nehemiah evidently remained true to his nation and loyal to his God.

(2) That it is made subservient to the interests of his people. At Shushan Nehemiah was really serving them better than he could do at Jerusalem until summoned there by Divine Providence. He was learning the principles of government at the centre of the most powerful government in the world. He had immediate access to the monarch himself.

2. He is always ready to surrender personal honour for his peoples good–

(1) If by so doing he can be of more service to his brethren. Self-sacrifice is the grand test of all pretension.

(2) If personal honour be associated with his peoples oppression. Learn–

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–

(1) That Nehemiah was not a passive listener to the rehearsal of his peoples affliction.

(2) That he entered into particulars and was most minute in his inquiries. They who have no intention of practical sympathy are careful to elicit no tales of sorrow.

2. He takes upon himself the burden of his countrys 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–

(1) A dogma, but also as–

(2) A regulative principle. O Lord God of heaven, the great and terrible God.

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

(1) As the most powerful that can be obtained.

(2) As controlling all other aid.

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

(a) That he may reach the monarchs 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. Nehemiahs prayer is one of the model prayers of the Bible, as–

(1) Reverent in its attitude towards God (verse 5).

(2) Persistent in pressing its suit (verse 6).

(3) Penitent in its tone and temper (verses 6, 7).

(4) Scriptural in its argument (verses 8, 9).

(5) Childlike in its spirit (vats. 10, 11).

(6) Definite in its aim (verse 11).

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 courtiers robes for the soldiers 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 Gods world, and not the devils; 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 mans 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 (Neh 1:1).

1. Palaces are not generally favourable to piety–

(1) Because unrestrained liberty usually degenerates into license and lavish luxury into licentiousness. Court morals are proverbially corrupt.

(2) Because religion does not flourish amidst human pomp and the outward symbols of pride. A palace is, above all others, a theatre of human exaltation and proud display.

(3) Because the commands of a sovereign are liable to clash with the mandates of Jehovah.

2. Piety is not impossible even in a palace–

(1) Inasmuch as God will protect them who honour Him. If God has placed His servant in the palace to do His work, He will keep him there until the work is done.

(2) Inasmuch as many eminent examples are recorded in Scripture. Not only Nehemiah, but Moses, Joseph, Obadiah, and Daniel. Learn–

1. Eminent piety does not depend upon the accidentals of a mans 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 mans 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–

(1) The cry of humanity appealing to human sympathies.

(2) The cry of brotherhood appealing to his kinship.

(3) The cry of fatherland appealing to his patriotism.

(4) The call of God.

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 Gods 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. Gods 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 flowers 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 Gods children–Joseph, Obadiah, saints in Caesars 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.)

Mans 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 kings palace, will speak to him as with the power of his mothers 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 Lords 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 Gods people. (J. A. Lefevre, D. D.)

Interest in Jerusalem

I. The story of jerusalem throws light upon gods 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. Gods 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 (2Ki 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. Smiths 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 (Neh 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 Nehemiahs 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.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

THE BOOK OF NEHEMIAH

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Chronological Notes relative to this Book

Year from the Creation, according to Archbishop Usher, whose system of chronology is the most generally received, 3558.

-Year before the birth of Christ, 442.

-Year before the vulgar era of Christ’s nativity, 446.

-Year of the Julian period, 4268.

-Year since the flood of Noah, according to the English Bible, 1902.

-Year of the Cali Yuga, or Indian era of the Deluge, 2656.

-Year from the vocation of Abram, 1476.

-Year from the destruction of Troy, 739.

-This we collect from three passages in Dionysius of Halicarnassus, (who flourished in the Augustan age,) which state that an interval of four hundred and thirty-two years elapsed from the destruction of Troy to the building of Rome.

-Year from the foundation of Solomon’s temple, 565.

-Year since the division of Solomon’s monarchy into the kingdoms of Israel and Judah, 529.

-Year of the era of Iphitus, king of Elis, who reestablished the Olympic games, three hundred and thirty-eight years after their institution by Hercules, or about eight hundred and eighty-four years before the commencement of the Christian era, 439.

-This epoch is famous in chronological history, as every thing previous to it seems involved in fabulous obscurity.

-Year since Coroebus won the prize at Olympia, a town of Elis in Peloponnesus, (being the twenty-eighth Olympiad after their re-establishment by Iphitus,) 331.

-Third year of the eighty-third Olympiad.

-The epoch of the Olympiads commenced according to the accurate and learned computations of some of the moderns, exactly seven hundred and seventy-six years before the Christian era, in the year of the Julian period 3938, and twenty-three years before the building of Rome.

N. B. The Olympic games were celebrated at the time of the full moon which immediately followed the day of the summer solstice; therefore the Olympiads were not of equal length, because the time of the full moon differs about eleven days every year; and for that reason the Olympiads sometimes began the next day after the solstice, and at other times four weeks after.

-Year of the Varronian or generally received era of the building of Rome, 308. This computation was used by the Romans in the celebration of their secular games.

-Year from the building of Rome, according to Cato and the Fasti Consulares, 307. Dionysius of Halicarnassus follows this account in his Roman Antiquities.

-Year from the building of Rome, according to Polybius the historian, (a native of Megalopolis in Peloponnesus, and son of Lycortas,) 306.

-Year from the building of Rome, according to Fabius Pictor, (the first Roman who wrote a history of his own country, from the age of Romulus to the year of Rome 536,) 302.

-Year of the era of Nabonassar, a king of Babylon after the division of the Assyrian monarchy, 302.

-Year since the destruction of the kingdom of Israel by Shalmaneser, the king of Assyria, 276.

-Year from the destruction of Solomon’s temple by Nebuchadnezzar, king of Babylon, 143.

-Year since the publication of the famous edict of Cyrus, king of Persia, empowering the Jews to rebuild their temple, 90. The commencement of this epoch was synchronical with the termination of the seventy years during which the Jews were under the dominion of the Babylonians.

-Year since the expulsion of the Tarquins from Rome, which put an end to the regal government of the Romans, 63. The consular government immediately followed the expulsion of the Tarquins.

-Year before the celebrated Peloponnesian war, 16. This war began on the seventh of May, four hundred and thirty-one years before the Christian era; and continued twenty-seven years between the Athenians and the inhabitants of Peloponnesus, with their allies.

-Year before the commencement of the era of the Seleucidae, 134. This era was named after Seleucus, one of the captains of Alexander the Great, surnamed Nicator, or The Conqueror. The year in which he conquered Babylon (viz. 312 B. C.) is called the first year of this era.

-Year before the formation of the famous Achaean league, 165.

-Year before the commencement of the first Punic war, 182. The Arundelian marbles are said to have been composed in the first year of this war.

-Year before the fall of the Macedonian empire, 278.

-Year before the extinction of the reign of the Seleucidae in Syria, on the conquest of that country by Pompey, 381.

-Year before the commencement of the era of the Roman emperors, 415. The year in which the famous battle of Actium was fought is the first year of this era.

-Year of Archidamus, king of Lacedaemon, and of the family of the Proclidae or Eurypontidae, 24.

-Year of Plistoanax, king of Lacedaemon, and of the family of the Eurystheuidae or Agidae, 21. This king was general of the Lacedaemonian armies in the Peloponnesian war.

N. B. The kings of the Lacedaemonians of the families of the Proclidae and the Eurysthenidae sat on the throne together for several hundred years; viz., from 1102 B. C. to about 200 B. C.

-Year of Perdiccas II. the eleventh king of Macedon, 9.

-Year of Artaxerxes, surnamed Macrochir () or Longimanus because his arms were so long that when standing erect, his hands reached down to his knees, 20.

-Roman Consuls, T. Quintius Capitolinus the fourth time, and Agrippa Furius. During this consulship the AEqui and Volsci came near to the gates of Rome, and were defeated.

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Eminent men who were contemporary with Nehemiah; upon the supposition that his birth happened about 500 B. C., and his death about 420 B. C.

Acron, a physician of Agrigentum; flourished 459 B. C.

–AEschylus, the tragic poet of Athens; born, 525 B. C., died 456 B. C., at the age of 69.

–Alcidamus the philosopher; flourished 424 B. C.

–Anaxagoras, a Clazomenian philosopher; born B. C. 500., died 428 B. C., at the age of 72.

–Aristarchus the tragic poet of Tegea in Areadia; flourished about 454 B. C.

–Aristides, the Athenian; flourished about 480 B. C.

–Aristophanes, the comic poet; said to have flourished about 434 B. C.

–L. Furius Camillus, celebrated Roman; born 445 B. C., and died 365 B. C., aged 80, after he had been five times dictator, once censor, three times interrex, twice a military tribune, and obtained four triumphs.

–Charandas, who gave laws to the people of Thurium; died 446 B. C.

–Charon, a historian of Lampsacus; flourished about 479 B. C.

–L. Q. Cincinnatus, a celebrated Roman; flourished about 460 B. C.

–Cossus, a Roman who killed Volumnius, king of Veii, and obtained the Spolia Opima, A. U. C. 317, B. C. 437.

–Cratinus, the comic writer; born 528 B. C., died 431 B. C., at the age of 97.

–Democritus, the philosopher; born 470 B. C., died 361 B. C., at the advanced age of 109.

–Empedocles, a philosopher, poet, and historian, of Agrigentum in Sicily; flourished about 444 B. C.

–Epicharmus, a poet and Pythagorean philosopher of Sicily, who, according to Aristotle and Pliny, added the two letters and to the Greek alphabet; flourished 440 B. C., and died in the 90th year of his age.

–Euctemon, the astronomer; flourished about 431 B. C.

–Eupolis, a comic poet of Athens; flourished about 435 B. C.

–Euripides, the tragic poet, born at Salamis the day on which the army of Xerxes was defeated by the Greeks; torn to pieces by dogs, 407 B. C., in the 73d year of his age.

–Georgias, a celebrated sophist and orator; born 508 B. C., died 400 B. C., at the advanced age of 108.

–Hellanicus, the Greek historian; born at Mitylene, 496 B. C., died 411 B. C., in the 85th year of his age.

–Herodicus, a physician surnamed Gymnastic; flourished 443 B. C.

–Herodotus, a celebrated historian of Halicarnassus; born 484 B. C., read his history to the council of Athens, and received public honours, in the 39th year of his age, 445 B. C.

–Hippocrates, a celebrated physician of Cos; born 460 B. C., died 361 B. C., nearly 100 years of age.

–Isoarates, the orator; born 437 B. C., died about 338 B. C., aged 99.

–Leocrates, an Athenian general; flourished about 460 B. C.

–Lysias, the orator; born 459 B. C., died 378 B. C.

–Melissus, the Samian philosopher; flourished about 440 B. C.

–Meton, the astrologer and mathematician; flourished about 432 B. C.

–Peticles, the celebrated minister of Athens; born 499 B. C., died of the plague about 429 B. C.

–Phidias, a celebrated statuary of Athens; died 432 B. C.

–Pindar, a celebrated lyric poet of Thebes; born 521 B. C., died 435 B. C., at the age of 86.

–Plato, the Greek poet, called the prince of the middle comedy; flourished about 454 B. C.

–Protagoras, a Greek philosopher; died at a very advanced age, about 400 B. C.

–Socrates, one of the most celebrated philosophers of all antiquity; born 470 B. C., died 400 B. C., aged 70.

–Sophocles, a celebrated tragic poet of Athens, educated in the school of AEschylus; born 497 B. C., died 406 B. C., at the age of 91.

–Thucydides, a celebrated Greek historian; born at Athens 471 B. C., died 391 B. C., in his 80th year.

–Xenophon, the celebrated general, historian, and philosopher; born 449 B. C., died 359 B. C., aged 90.

–Zeuxis, a celebrated painter; flourished about 468 B. C.

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CHAPTER I

Account of Nehemiah, 1.

His inquiry about the Jews that had returned from their

captivity, and concerning the state of Jerusalem, of which

he receives the most discouraging information, 2, 3.

He is greatly affected; fasts and prays, 4.

His prayer and confession to God, 5-11.

NOTES ON CHAP. I

Verse 1. The words of Nehemiah] That this book was compiled out of the journal or memoranda made by Nehemiah himself, there can be no doubt: but that he was not the compiler is evident from several passages in the work it. self. As it is written consecutively as one book with Ezra, many have supposed that this latter was the author: but whoever compares the style of each, in the Hebrew, will soon be convinced that this is not correct; the style is so very different, that they could not possibly be the work of the same person.

It is doubtful even whether the Nehemiah who is mentioned Ezr 2:2, who came to Jerusalem with Zerubbabel, be the same with him who is the reputed author of this book. By the computation of the best chronologists, Zerubbabel came to Jerusalem in A. M. 3468; and Nehemiah, who is here mentioned, did not come before the twentieth year of the reign of Artaxerxes, which falls in with A. M. 3558, ninety years after: and as his account here is carried down to A. M. 3570, nearly twenty years later, he must at his death have been about a hundred and thirty, allowing him to have been only twenty years old at the time that Zerubbabel went up to Jerusalem. This is by no means likely, as this would make him the king’s cupbearer when he was upwards of a hundred years of age! It seems, therefore, evident that the Nehemiah of Ezra cannot be the same with the reputed author of this book, and the cup-bearer of the Persian king.

Son of Hachaliah] Of what tribe or lineage he was, we cannot tell: this is all we know of his parentage. Some suppose he was a priest, and of the house of Aaron, on the authority of 2 Mac. i. 18, 21; but this is but slender evidence. It is likely he was of a very eminent family, if not of the blood royal of Judah, as only persons of eminence could be placed in the office which he sustained in the Persian court.

The month Chisleu] Answering to a part of our November and December.

Twentieth year] That is, of Artaxerxes, A. M. 3558, B. C. 446.

Shushan the palace] The ancient city of Susa; called in Persian [Persian] Shuster: the winter residence of the Persian kings.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The words of Nehemiah, or rather, the acts, or deeds, as the word oft signifies; of which he here treats.

In the month Chisleu; which is the ninth month, containing part of November and part of December.

In the twentieth year of Artaxerxes, Neh 2:1.

In Shushan; the chief and royal city of Persia, Est 3:15.

Fuente: English Annotations on the Holy Bible by Matthew Poole

1. Nehemiah the son ofHachaliahThis eminently pious and patriotic Jew is to becarefully distinguished from two other persons of the same nameoneof whom is mentioned as helping to rebuild the walls of Jerusalem (Ne3:16), and the other is noticed in the list of those whoaccompanied Zerubbabel in the first detachment of returning exiles(Ezr 2:2; Neh 7:7).Though little is known of his genealogy, it is highly probable thathe was a descendant of the tribe of Judah and the royal family ofDavid.

in the monthChisleuanswering to the close of November and the larger partof December.

Shushan the palacethecapital of ancient Susiana, east of the Tigris, a province of Persia.From the time of Cyrus it was the favorite winter residence of thePersian kings.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

The words of Nehemiah the son of Hachaliah,…. Or his transactions and deeds; for “dibre” signifies things done, as well as words spoken; who Hachaliah his father was is not known; the Arabic version adds, the high priest, without any foundation; though some have thought that Nehemiah was a priest, from a passage in

“Therefore whereas we are now purposed to keep the purification of the temple upon the five and twentieth day of the month Chisleu, we thought it necessary to certify you thereof, that ye also might keep it, as the feast of the tabernacles, and of the fire, which was given us when Neemias offered sacrifice, after that he had builded the temple and the altar.” (2 Maccabees 1:18)

and from signing and sealing the covenant at the head of priests,

Ne 10:1, but he rather seems to be of the tribe of Judah, see Ne 2:3, and Nehemiah may be the same that went up with Zerubbabel, and returned again, and then became the king’s cupbearer; though some are of another opinion, [See comments on Ezr 2:2],

and it came to pass in the month Chisleu; the ninth month, as the Arabic version; of which see Ezr 10:9,

in the twentieth year; not of Nehemiah’s age, for, if he went up with Zerubbabel, he must be many years older; but in the twentieth year of the reign of Artaxerxes, Ne 1:1,

as I was in Shushan the palace; a city in Persia, the royal seat of the kings of it; as Ecbatana was in the summer time, this in the spring, as Cyrus made it, according to Xenophon b; but others say c it was their seat in winter, and this was the season now when Nehemiah was with the king there; for Chisleu was a winter month, answering to part of November and of December; of Shushan, [See comments on Da 8:2], to which may be added what a traveller of the last century says d of it,

“we rested at Valdac, once the great city Susa, but now very ruinous; it was first built by Tythonus, and his son Memnon, but enlarged by Darius the son of Hystaspes; in the building whereof Memnon was so exceeding prodigal, that, as Cassiodorus writeth, he joined the stones together with gold–such was the beauty and delectableness of it for situation, that they called it “Susa”, which in the Persian tongue signified a “lily”, but now it is called Valdac, because of the poverty of the place;”

and it is generally supposed to have its name from the abundance of lilies about it; but Dr. Hyde e gives another signification of its name, he says the Persians called it , “Sus”, which signifies “liquorice”, but for what reasons he says not. There is a city now called Shustera, and is thought by some travellers to be built at least very near where Shushan formerly stood f.

b Cyropaedia, l. 8. c. 44. c Athenaeus, l. 12. c. 1. d Cartwright’s Preacher’s Travels, p. 87, 88. e Hist. Relig. Vet. Pers. c. 35. p. 414. f Tavernier, tom. 1. l. 4. c. 1.

Fuente: John Gill’s Exposition of the Entire Bible

In the twentieth year of the reign of Artaxerxes, Nehemiah, being then at Susa, received from one of his brethren, and other individuals from Judah, information which deeply grieved him, concerning the sad condition of the captive who had returned to the land of their fathers, and the state of Jerusalem. Neh 1:1 contains the title of the whole book: the History of Nehemiah. By the addition “son of Hachaliah,” Nehemiah is distinguished from others of the same name (e.g., from Nehemiah the son of Azbuk, Neh 3:16). Another Nehemiah, too, returned from captivity with Zerubbabel, Ezr 2:2. Of Hachaliah we know nothing further, his name occurring but once more, Neh 10:2, in conjunction, as here, with that of Nehemiah. Eusebius and Jerome assert that Nehemiah was of the tribe of Judah, – a statement which may be correct, but is unsupported by any evidence from the Old Testament. According to Neh 1:11, he was cup-bearer to the Persian king, and was, at his own request, appointed for some time Pecha, i.e., governor, of Judah. Comp. Neh 5:14; Neh 12:26, and Neh 8:9; Neh 10:2. “In the month Chisleu of the twentieth year I was in the citadel of Susa” – such is the manner in which Nehemiah commences the narrative of his labours for Jerusalem. Chisleu is the ninth month of the year, answering to our December. Comp. Zec 7:1, 1 Macc. 4:52. The twentieth year is, according to Neh 2:1, the twentieth year of Artaxerxes Longimanus. On the citadel of Susa, see further details in the remarks on Dan 8:2. Susa was the capital of the province Susiana, and its citadel, called by the Greeks Memnoneion, was strongly fortified. The kings of Persia were accustomed to reside here during some months of the year.

Neh 1:2-3

There came to Nehemiah Hanani, one of his brethren, and certain men from Judah. , one of my brethren, might mean merely a relation of Nehemiah, being often used of more distant relations; but since Nehemiah calls Hanani in Neh 7:10, it is evident that his own brother is meant. “And I asked them concerning the Jews, and concerning Jerusalem.” is further defined by , who had escaped, who were left from the captivity; those who had returned to Judah are intended, as contrasted with those who still remained in heathen, lands. In the answer, Neh 1:3, they are more precisely designated as being ”there in the province (of Judah).” With respect to , see remarks on Ezr 2:1. They are said to be “in great affliction ( ) and in reproach.” Their affliction is more nearly defined by the accessory clause which follows: and the wall = because the wall of Jerusalem is broken down, and its gates burned with fire. , Pual (the intensive form), broken down, does not necessarily mean that the whole wall was destroyed, but only portions, as appears from the subsequent description of the building of the wall, Neh 3.

Neh 1:4

This description of the state of the returned captives plunged Nehemiah into such deep affliction, that he passed some days in mourning, fasting, and prayer. Opinions are divided with respect to the historical relation of the facts mentioned Neh 1:3. Some older expositors thought that Hanani could not have spoken of the destruction of the walls and gates of Jerusalem by the Babylonians, because this was already sufficiently known to Nehemiah, but of some recent demolition on the part of Samaritans and other hostile neighbours of the Jews; in opposition to which, Rambach simply replies that we are told nothing of a restoration of the wall of Jerusalem by Zerubbabel and Ezra. More recently Ewald ( Geschichte, iv. p. 137f.) has endeavoured to show, from certain psalms which he transposes to post-Babylonian times, the probability of a destruction of the rebuilt wall, but gives a decided negative to the question, whether this took place during the thirteen years between the arrivals of Ezra and Nehemiah. “For,” says he, “there is not in the whole of Nehemiah’s record the most distant hint that the walls had been destroyed only a short time since; but, on the contrary, this destruction was already so remote an event, that its occasion and authors were no longer spoken of.” Vaihinger ( Theol. Stud. und Krit., 1857, p. 88, comp. 1854, p. 124f.) and Bertheau are of opinion that it indisputably follows from Neh 1:3-4, as appearances show, that the walls of Jerusalem were actually rebuilt and the gates set up before the twentieth year of Artaxerxes, and that the destruction of this laborious work, which occasioned the sending of an embassy to the Persian court, was of quite recent occurrence, since otherwise Nehemiah would not have been so painfully affected by it. But even the very opposite opinion held concerning the impression made upon the reader by these verses, shows that appearances are deceitful, and the view that the destruction of the walls and gates was of quite recent occurrence is not implied by the words themselves, but only inserted in them by expositors. There is no kind of historical evidence that the walls of Jerusalem which had been destroyed by the Chaldeans were once more rebuilt before Nehemiah’s arrival.

The documents given by Ezr 4:8-22, which are in this instance appealed to, so far from proving the fact, rather bear testimony against it. The counsellor Rehum and the scribe Shimshai, in their letter to Artaxerxes, accuse indeed the Jews of building a rebellious and bad city, of restoring its walls and digging its foundations (Ezr 4:12); but they only give the king to understand that if this city be built and its walls restored, the king will no longer have a portion on this side the river (Ezr 4:16), and hasten to Jerusalem, as soon as they receive the king’s decision, to hinder the Jews by force and power (Ezr 4:23). Now, even if this accusation were quite well founded, nothing further can be inferred from it than that the Jews had begun to restore the walls, but were hindered in the midst of their undertaking. Nothing is said in these documents either of a rebuilding, i.e., a complete restoration, of the walls and setting up of the gates, or of breaking down the walls and burning the gates. It cannot be said that to build a wall means the same as pulling down a wall already built. Nor is anything said in Neh 1:3 and Neh 1:4 of a recent demolition. The assertion, too, that the destruction of this laborious work was the occasion of the mission of Hanani and certain men of Judah to the Persian court (Vaihinger), is entirely without scriptural support. In Neh 1:2 and Neh 1:3 it is merely said that Hanani and his companions came from Judah to Nehemiah, and that Nehemiah questioned them concerning the condition of the Jews in the province of Judah, and concerning Jerusalem, and that they answered: The Jews there are in great affliction and reproach, for the wall of Jerusalem is broken down ( is a participle expressing the state, not the praeter. or perfect, which would be found here if a destruction recently effected were spoken of). Nehemiah, too, in Neh 2:3 and Neh 2:17, only says: The city of my fathers’ sepulchres (Jerusalem) lieth desolate ( is an adjective), not: has been desolated. Nor can a visit on the part of Jews from Judah to their compatriot and relative, the king’s cup-bearer, be called a mission to the Persian court. – With respect also to the deep affliction of Nehemiah, upon which Bertheau lays so much stress, it by no means proves that he had received a terrible account of some fresh calamity which had but just befallen the community at Jerusalem, and whose whole extent was as yet unknown to him. Nehemiah had not as yet been to Jerusalem, and could not from his own experience know the state of affairs in Judah and Jerusalem; hence he questioned the newly arrived visitors, not concerning the latest occurrences, but as to the general condition of the returned captives. The fact of the destruction of Jerusalem by the Chaldees could not, of course, be unknown to him; but neither could he be ignorant that now ninety years since a great number of captives had returned to their homes with Zerubbabel and settled in Judah and Jerusalem, and that seventy years since the temple at Jerusalem had been rebuilt. Judging from these facts, he might not have imagined that the state of affairs in Judah and Jerusalem was so bad as it really was. When, then, he now learnt that those who had returned to Judah were in great affliction, that the walls of the town were still lying in ruins and its gates burned, and that it was therefore exposed defenceless to all the insults of hostile neighbours, even this information might well grieve him. It is also probable that it was through Hanani and his companions that he first learnt of the inimical epistle of the royal officials Rehum and Shimshai to Artaxerxes, and of the answer sent thereto by that monarch and thus became for the first time aware of the magnitude of his fellow-countrymen’s difficulties. Such intelligence might well be such a shock to him as to cause the amount of distress described Neh 1:4. For even if he indulged the hope that the king might repeal the decree by which the rebuilding of the wall had been prohibited till further orders, he could not but perceive how difficult it would be effectually to remedy the grievous state in which his countrymen who had returned to the land of their fathers found themselves, while the disposition of their neighbours towards them was thus hostile. This state was indeed sufficiently distressing to cause deep pain to one who had a heart alive to the welfare of his nation, and there is no need for inventing new “calamities,” of which history knows nothing, to account for the sorrow of Nehemiah. Finally, the circumstance that the destruction of the walls and burning of the gates are alone mentioned as proofs of the affliction and reproach which the returned exiles were suffering, arises simply from an intention to hint at the remedy about to be described in the narrative which follows, by bringing this special kind of reproach prominently forward.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Nehemiah’s Distress.

B. C. 445.

      1 The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,   2 That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem.   3 And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire.   4 And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven,

      What a tribe Nehemiah was of does nowhere appear; but, if it be true (which we are told by the author of the Maccabees, 2 Mac. i. 18) that he offered sacrifice, we must conclude him to have been a priest. Observe,

      I. Nehemiah’s station at the court of Persia. We are here told that he was in Shushan the palace, or royal city, of the king of Persia, where the court was ordinarily kept (v. 1), and (v. 11) that he was the king’s cup-bearer. Kings and great men probably looked upon it as a piece of state to be attended by those of other nations. By this place at court he would be the better qualified for the service of his country in that post for which God had designed him, as Moses was the fitter to govern for being bred up in Pharaoh’s court, and David in Saul’s. He would also have the fairer opportunity of serving his country by his interest in the king and those about him. Observe, He is not forward to tell us what great preferment he had at court; it is not till the end of the chapter that he tells us he was the king’s cup-bearer (a place of great trust, as well as of honour and profit), when he could not avoid the mentioning of it because of the following story; but at first he only said, I was in Shushan the palace. We may hence learn to be humble and modest, and slow to speak of our own advancements. But in the providences of God concerning him we may observe, to our comfort, 1. That when God has work to do he will never want instruments to do it with. 2. That those whom God designs to employ in his service he will find out proper ways both to fit for it and to call to it. 3. That God has his remnant in all places; we read of Obadiah in the house of Ahab, saints in Caesar’s household, and a devout Nehemiah in Shushan the palace. 4. That God can make the courts of princes sometimes nurseries and sometimes sanctuaries to the friends and patrons of the church’s cause.

      II. Nehemiah’s tender and compassionate enquiry concerning the state of the Jews in their own land, v. 2. It happened that a friend and relation of his came to the court, with some other company, by whom he had an opportunity of informing himself fully how it went with the children of the captivity and what posture Jerusalem, the beloved city, was in. Nehemiah lived at ease, in honour and fulness, himself, but could not forget that he was an Israelite, nor shake off the thoughts of his brethren in distress, but in spirit (like Moses, Acts vii. 23) he visited them and looked upon their burdens. As distance of place did not alienate his affections from them (though they were out of sight, yet not out of mind), so neither did, 1. The dignity to which he was advanced. Though he was a great man, and probably rising higher, yet he did not think it below him to take cognizance of his brethren that were low and despised, nor was he ashamed to own his relation to them and concern for them. 2. The diversity of their sentiments from his, and the difference of their practice accordingly. Though he did not go to settle at Jerusalem himself (as we think he ought to have done now that liberty was proclaimed), but conformed to the court, and staid there, yet he did not therefore judge nor despise those that had returned, nor upbraid them as impolitic, but kindly concerned himself for them, was ready to do them all the good offices he could, and, that he might know which way to do them a kindness, asked concerning them. Note, It is lawful and good to enquire, “What news?” We should enquire especially concerning the state of the church and religion, and how it fares with the people of God; and the design of our enquiry must be, not that, like the Athenians, we may have something to talk of, but that we may know how to direct our prayers and our praises.

      III. The melancholy account which is here given him of the present state of the Jews and Jerusalem, v. 3. Hanani, the person he enquired of, has this character given of him (ch. vii. 2), that he feared God above many, and therefore would not only speak truly, but, when he spoke of the desolations of Jerusalem, would speak tenderly. It is probable that his errand to court at this time was to solicit some favour, some relief or other, that they stood in need of. Now the account he gives is, 1. That the holy seed was miserably trampled on and abused, in great affliction and reproach, insulted upon all occasions by their neighbours, and filled with the scorning of those that were at ease. 2. That the holy city was exposed and in ruins. The wall of Jerusalem was still broken down, and the gates were, as the Chaldeans left them, in ruins. This made the condition of the inhabitants both very despicable under the abiding marks of poverty and slavery, and very dangerous, for their enemies might when they pleased make an easy prey of them. The temple was built, the government settled, and a work of reformation brought to some head, but here was one good work yet undone; this was still wanting. Every Jerusalem, on this side the heavenly one, will have some defect or other in it, for the making up of which it will required the help and service of its friends.

      IV. The great affliction this gave to Nehemiah and the deep concern it put him into, v. 4. 1. He wept and mourned. It was not only just when he heard the news that he fell into a passion of weeping, but his sorrow continued certain days. Note, The desolations and distresses of the church ought to be the matter of our grief, how much soever we live at ease. 2. He fasted and prayed; not in public (he had no opportunity of doing that), but before the God of heaven, who sees in secret, and will reward openly. By his fasting and praying, (1.) He consecrated his sorrows, and directed his tears aright, sorrowed after a godly sort, with an eye to God, because his name was reproached in the contempt cast on his people, whose cause therefore he thus commits to him. (2.) He eased his sorrows, and unburdened his spirit, by pouring out his complaint before God and leaving it with him. (3.) He took the right method of fetching in relief for his people and direction for himself in what way to serve them. Let those who are forming any good designs for the service of the public take God along with them for the first conception of them, and utter all their projects before him; this is the way to prosper in them.

Fuente: Matthew Henry’s Whole Bible Commentary

Nehemiah – Chapter 1

Disturbing News. Verses 1-3

The opening words of the Book of Nehemiah claim it to be his words, an indication that he is its author, or that someone else copied his account to compile the book. He identifies himself only as the son of Hachaliah, who is otherwise not mentioned in the Bible. He must have been well known in that time. Again the reader should be impressed with the fact that who one is less important than what one is (Rom 12:3).

Chisleu was the Persian name of the ninth ecclesiastical month of the Jewish year. It corresponded to their third civil month, and is approximately the same as December in the modern calendar. The twentieth year refers to the twentieth of Artaxerxes, who reigned a total of forty years. It would have been about 444 B. C.

Nehemiah was ministering in his official capacity in Shushan, the Persian palace, when he received disturbing news from the Jewish homeland. Sushan is located about a hundred fifty miles north of the Persian Gulf in the old land of Ela It was the winter palace of the Persian kings. The Hebrew name means “lilies,” so called, it is said, because it was surrounded by fields of lilies. The Greek name was Susa, the country Susiana. When uncovered by archaeologists in the nineteenth century the ancient code of Hammurabi was discovered there.

The news of Jerusalem’s desolation was brought to Nehemiah by Hanani, whom he calls, “one of my brethren,” and “certain men of Judah.” While the reference to “brethren” might simply be used of a fellow Jew, the added reference to “certain” other “men of Judah” at least suggests that Hanani was of the same parentage as Nehemiah. Some have thought these men had been sent from Jerusalem by Ezra seeking aid, but there is nothing in the text to imply this.

The news was to the effect that the city and its inhabitants were in a deplorable condition. They were afflicted and reproached by the pagan inhabitants living around them. The city walls were broken down and the gates had been burned. The question arises whether this was a condition still remaining from the time of Nebuchadnezzar’s razing of the city, or whether the remnant had repaired the wall only to have it destroyed again by enemies so prevalent around them. It should be remembered that it had now been some ninety years since the original remnant had left Babylon in the days of Cyrus. There had been, of course, ample time to have restored the walls and to have had them demolished again.

The student may also recall the general poverty of the returned Jews, implying their probable inability to raise the necessary materials for so formidable a task. Furthermore the likely paucity of news passing back and forth between the widely separated places may have kept Nehemiah from knowing before this of the condition of the city. When he later arrived in Jerusalem and made his survey of the walls the condition he found suggests a desolation of such magnitude as that brought on the city by Nebuchadnezzar, rather than by some local raid as might have occurred at a more recent time (see Neh 2:12-16).

Fuente: Garner-Howes Baptist Commentary

THE DIFFICULTIES OF REBUILDING

The opening chapter acquaints us with Nehemiahs very soul. The heart of the man is here exposed and the reader is permitted his deepest thought. He inquires after the remnant left in Jerusalem and learns that they are in great affliction and reproach, the walls of the city broken down, the gates burned, and he not only sits him down to weep, but mourns for days and fasts and prays before the God of Heaven, and his prayer as reported in chapter 1, Neh 1:5-11, is a model of intercession, while chapters 2 to 7 record the result of that petition before God.

These seven chapters suggest three things:

First, the strain of prayer and the exercise of patience. Chapters 1 and 2,

The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,

That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem.

And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire.

And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of Heaven,

And said, I beseech Thee, O Lord God of Heaven, the great and terrible God, that keepeth covenant and mercy for them that love Him and observe His commandments:

Let Thine ear now be attentive, and Thine eyes open, that Thou mayest hear the prayer of Thy servant, which I pray before Thee now, day and night, for the Children of Israel Thy servants, and confess the sins of the Children of Israel, which we have sinned against Thee: both I and my fathers house have sinned.

We have dealt very corruptly against Thee, and have not kept the commandments, nor the statutes, nor the judgments, which Thou commandedst Thy servant Moses.

Remember, I beseech Thee, the word that Thou commandedst Thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations:

But if ye turn unto Me, and keep My commandments, and do them; though there were of you cast out unto the uttermost part of the Heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set My name there.

Now these are Thy servants and Thy people, whom Thou hast redeemed by Thy great power, and by Thy strong hand.

O Lord, I beseech Thee, let now Thine ear be attentive to the prayer of Thy servant, and to the prayer of Thy servants, who desire to fear Thy Name: and prosper, I pray Thee, Thy servant this day, and grant him mercy in the sight of this man. For I was the kings cupbearer (Neh 1:1-11).

Neh 2:1-20.

And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, that wine was before him: and I took up the wine, and gave it unto the king. Now I had not been beforetime sad in his presence.

Wherefore the king said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart. Then I was very sore afraid,

And said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers sepulchres, lieth waste and the gates thereof are consumed with fire?

Then the king said unto me, For what dost thou make request? So I prayed to the God of Heaven.

And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers sepulchres, that I may build it.

And the king said unto me, (the queen also sitting by him,) For how long shall thy journey be? and when wilt thou return? So it pleased the king to send me; and I set him a time.

Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah;

And a letter unto Asaph the keeper of the kings forest, that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me.

Then I came to the governors beyond the river, and gave them the kings letters. Now the king had sent captains of the army and horsemen with me.

When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly that there was come a man to seek the welfare of the Children of Israel.

So I came to Jerusalem, and was there three days.

And I arose in the night, I and some few men with me; neither told I any man what my God had put in my heart to do at Jerusalem: neither was there any beast with me, save the beast that I rode upon.

And I went out by night by the gate of the valley, even before the dragon well, and to the dung port, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire.

Then I went on to the gate of the fountain, and to the kings pool: but there was no place for the beast that was under me to pass.

Then went I up in the night by the brook, and viewed the wall, and turned back, and entered by the gate of the valley, and so returned.

And the rulers knew not whither I went, or what I did; neither had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work.

Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burnt with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach.

Then I told them of the hand of my God which was good upon me; as also the kings words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for this good work.

But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn, and despised us, and said. What is this thing that ye do? will ye rebel against the king?

Then answered I them, and said unto them, The God of Heaven, He will prosper us; therefore we His servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem (Neh 2:1-20).

I sat down and wept, and mourned certain days, and fasted, and prayed before the God of Heaven (Neh 1:4). There are people who make easy work of prayer. They either repeat what their mothers taught them in infancy, Now I lay me down to sleep, or else they think over what they would like to have and lightly tell God about it at night or in the morning; or else they remember the famous story of the saint who was heard to say, Well, Lord, Pm glad we are on the same good terms! Good-night! and the whole exercise is finished. Or perhaps, as possibly the greater multitude, forget to pray before retiring, awake in the night and remember it, and while formulating the phrases, fall to sleep again.

There are people who never pray without agonizing. They hold a conviction that any appeal addressed to God must be voiced in sobs if heard in Heaven, and they take on prayer tones and assume sorrow, contrition, agony of soul, and such are wont to think that no one prays who does not cry aloud; but while such patented prayers produce strange and almost revolting feelings on the part of the discerning, it remains a fairly well established fact that true praying is no easy or lackadaisical task.

The prayer of Jacob at Peniel was no slight mental exercise. It consisted not in framing a few petitions. It is described in the Book as a wrestling with God all the night through, a clinging that would not let Him go without a blessing. Abraham in praying for Sodom, continued his petition; advanced his requests and did not let God go until the best possible proffer was secured. Moses in agony for Israel reached the point where he begged that if God would not bless them, He should blot his name out of the Book of remembrance. In Gethsemane, Jesus remained on knees and wrestled with the Father and not only cried in agony, If it be possible, let this cup pass from Me, but sweat great drops of blood.

Prayer is no mere passing of time in talk; prayer is no mere opportunity of literary expression or homiletical arrangement; prayer, at its best, is an agony; prayer, at its best, utterly exhausts; prayer consumes!

Christ, Himself, in teaching us how to pray, employed the illustration of the importunate widow who would not be turned aside but, prostrate before the unjust judge, kept her petitions going until he was wearied with her. Many times I have heard Dwight L: Moody pray and the memory of it will never pass from my mind. I am perfectly confident that a five-minute prayer passing Moodys lips exhausted him more than five hours of hard physical labor would have done; more than the hour sermon that followed, for while Moody assumed no agonizing tones, prayer with him was indeed a soul exercise. He went trembling into the presence of God, as Esther approached the king. He ordered his cause before Him as one who felt that the highest human interests and holiest were at stake. He came not back until he was conscious that he had been heard and his hearts request was fully before God.

Listen to the language of Nehemiahs prayer; I beseech Thee, O Lord God of Heaven * * Let Thine ear now be attentive and Thine eyes open. I pray before Thee now, day and night (Neh 1:3; Neh 1:6). Hear his confession of sin, Both I and my fathers house have sinned, Remember, I beseech Thee, and again, O Lord, I beseech Thee, let now Thine ear be attentive to the prayer of Thy servant. Grant him mercy in the sight of this man, for he was the kings cupbearer.

But if prayer is exhausting, to wait for the answer is equally if not more so; for the man who truly prays is impatient. He yearns; he longs! Nehemiahs prayer seems to have been made in the month Chisleu, or December, and he waited until Nisan or April, before he had a chance with the king. Four months is a long time to wait when every moment is freighted with anxiety. The reports that had come to him of the condition of his loved city and its sacred temple, and of these blood relatives to whom he was bound as only a Jew is bound to his own, made every day of waiting seem like an eternity.

John Knox was heard, in a secret place behind the hedge-row, to pray, O God, give me Scotland or I die. Three times the passer-by heard this petition, wrung from his soul, and yet even Knoxs agony never exceeded that of Nehemiahthe waiting, weeping man!

Think what it would mean to you if the temple that we are now demolishing at Tenth Street had been in such state for years, and the place to which we were once wont to go and gladly worship God, and in which we once waited with such delightful songs and profitable exercise of soul, was never to rise again, and we knew that only God could call back its towers and make possible the completion of its auditorium and breathe His own Spirit, like a soul, into the same!

Joseph Parker said, Can we hear of sacred places burning without a single tear? Could we hear of St. Pauls cathedral being burned down without feeling we had sustained an irreparable loss, and if anything happened to that grand old Abbey at Westminster, we should feel as if a sacred place was gone, a sanctuary indeed, and as if it were every Englishmans duty to help put it up again.

When the cathedral at Rheims was destroyed, the entire Christian world revolted and grieved, and justly so; but that was a matter of pride rather than of passion. We may be moved with the report that the mansion on the boulevard has burned, but the souls deeps are smitten when one stands before the smoldering ashes of his own home, the place where he has thought and wrought, hoped and helped, planned and prayed. In a great sense, such a place is an essential part of life itself, and to smite it is to smite the soul of man.

To wait for the new building to come, to abide patiently until the walls rise again, and to look unto God who alone can bring order out of chaos, victory out of defeat, restoration out of despair; that is the strain for which few men are sufficient, but under which Nehemiah stood steadfastly.

But the whole of exhausting is not in waiting. Nehemiah proved sufficient for a second thing, namely, the exhausting stimulus of seeing plans perfected.

There are people who imagine that all weariness is over when once a work is well begun, clearly under way, with every prospect of completion. On the contrary, the opposite is true. That is when and where the truest exhaustion takes place. Its exhilaration we grant; its stimulus is often mistaken for strength; but it is none the less consuming.

Some years ago Mrs. Riley and myself sat down to think through plans for a home. Weeks we spent upon those plans, and they were weeks of pleasure. Anticipation played conspicuous part and the enthusiasm of new thought for this convenience and that cheered and encouraged, but when the building time came, the constant watch and care-taking concern was exhausting.

The members of the building committee of the First Baptist Church would bear kindred testimony. I doubt if any building the city of Minneapolis holds, had more time expended in thinking through plans than the two buildings upon the plans of which we have been engaged for years. They have been drawn three times, and the utmost endeavor was put into every detail, and yet the actual construction itself, while stimulating, has proven also exhausting. It may be difficult for racers to wait the word Go, and it is; and when once the race is commenced, the very stimulus of prospective victory leads one to forget self and muscles are not conscious of the strain, but with joy yield themselves to their task. The goal, however, never fails to find an exhausted runner.

But the greatest difficulty of this rebuilding is found in a third circumstance, namely, the increasing load of every conceivable opposition.

This opposition took varied forms; in fact, almost every form possible to Satanic suggestion.

Its first form was scorn. Sanballat and Tobiah laughed, What do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? wilt they revive the stones out of the heaps of the rubbish which are burned?

Then, with a great guffaw they continued, Even that which they build, if a fox go up, he shall even break down their stone wall (Neh 4:2-3).

What so hard to endure as scorn; what so difficult to bear as a laugh? It stings like a hornet! It is one of the things against which it is hard to go. The Professor who teaches evolution also teaches his students that ridicule is an insult to science. They know its power and they also know that that subject deserves it; and on that account they wince at the very suggestion. But, on any subject, ridicule is hard to bear. However the true builder, a leader like Nehemiah and his co-laborers go on joining wall to wall and will not be laughed out of court on a great and needful enterprise.

Seeing this, Sanballat and Tobiah changed voices, and, joining with Arabians, Ammonites and Ashdodites, they were very wroth, and conspired all of them together to come and to fight against Jerusalem, and to hinder if (Neh 4:7-8). The man who makes fun of you, when he finds his laughter ineffective, and your success assured, comes to hate, and if possible, to hurt. Human nature does not change through the coming and going of the centuries. All our enemies are of a kind; mockery at first, murder afterward. But, Gods man can commonly meet the true adversaries, Satans servants.

A far more difficult opposition is that recorded in the fifth chapter, the opposition of ones own. The Jews now join their complaints with the others, and the great cry of the people and their wives against their brethren was this:

We, our sons, and our daughters, are many: therefore we take up corn for them, that we may eat, and live.

Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.

There were also that said, We have borrowed money for the kings tribute, and that upon our lands and vineyards.

Yet now our flesh is the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought unto bondage already: neither is it in our power to redeem them; for other men have our lands and vineyards (Neh 5:2-5).

For the moment they forgot that no man among them had sacrificed as Nehemiah had sacrificed, and, in reckoning their losses, they overlooked the circumstance that he had shaken his lap out, leaving himself nothing. That was a harder opposition than was created by Sanballat and Tobiah.

The disappointment of Christs life was not in the fact that He faced the Cross; He came to do that. It was not in the cruelty of the nails that crushed His tender flesh; from all eternity that had been anticipated! But, His agony was in the lifting up a heel against Him by one out of the little circle, dear to Him. Never was sarcasm reduced to such keen edge and more deeply felt than in the Garden of Gethsemane when Christ, looking into the face of Judas, said, FRIEND, wherefore art thou come?

FRIENDwhat that must have meant to Judas! If he knew the Scriptures, like a flash, Psa 41:9 filled his thought. My own familiar FRIEND, in whom I trusted, which did eat of My bread, hath lifted up his heel against Me (Psa 41:9).

And yet again how he would recall the words of the great Zechariah (Zec 13:6), And one shall say unto him, What are these wounds in Thine hands? Then He shall answer, Those with which I was wounded in the house of My FRIENDS.

Blessed is the man, the members of whose house join with him in his enterprises; and cursed indeed is he who endures their opposition.

But Satan has other methods of opposition than scorn, warfare and domestic rebellion. In the sixth chapter Sanballat tried to effect a companionship and consequent compromise with Nehemiah. Four times over he sends requesting that they meet together for a conference and adjust their differences. The recent Convention of Baptists is now heralded as a triumph of brotherly love. The whole session has gone by and only a single protest characterized it, and only one man voiced that complaint and the newspapers have been filled with jubilation of the reports of peace. The fundamentalists have subsided and the path of the future is smooth! Such is the glared acclaim; and that in the face of the fact that in the last twelve months the most flagrant denials of the faith that ever passed the lips of Baptist men, or dribbled from the pens of Baptist writers, have gone brazenly into print. The peace that comes by a compromise of principle, a conference that results to the satisfaction of Gods enemies, a conference that follows a fellowship of Satanic plans; these are, after all, the most effective hindrances to the truth of God. And it is written to the eternal credit of Nehemiah that he fell into no such trap, but declined the conference, resented the approach, rejoicing that he had escaped the pit digged for him, and recorded the fact that the wall was finished on the twentieth and fifth day of the month, being completed in fifty-two days.

And this same man who had led in the building now organized to hold what he had gained, and the result was a revival.

Mark

THE STABLE FEATURES OF THIS REVIVAL

It commenced in a careful canvass of returned captives. The seventh chapter of the Book of Nehemiah would amaze the modernist, should he read the same. That individual imagines that the social surveys of the last few years constitute a twentieth century novelty, but here three thousand years ago Nehemiah orders a census taken with a view to knowing the strength of Israel and sounding out his possible resources, the fuller carrying out of which has seldom been equalled and never surpassed. The report rendered by the commissioned workers was perfect. He took count of the last man and of his possessions, and when it was finished, Nehemiah knew how many people he had upon whom he could dependforty-two thousand three hundred sixty, besides seven thousand three hundred thirty-seven servants and two hundred forty-five singing men and singing women.

There is a suggestion there for modernists; better count rather than estimate! My candid judgment is that the one sin that characterizes more ministers than any other is estimating versus counting. I went into a church where the preacher had claimed a congregation of forty-four hundred, and counted exactly twenty-two hundred seats, including the choir gallery; and in another church largely over-estimated, reporting six thousand, and counted exactly thirty-two hundred including the choir. Better count than estimate. One might greatly reduce his crowd but would increase his reputation for veracity and increase his self-respect. The man who goes to battle had best not count on soldiers he does not have, and the church of God is militant and cannot win its victories with congregations that are estimated, but never existed.

The relation, however, to such a careful reckoning of ones resources to a revival is intimate and logical. I am inclined to think that of the years of my pastorate in this church, no single meeting held in it has accomplished more for it than the two years campaign that commenced with a most careful canvass of the membership. A canvass itself suffices to bring a conviction of responsibility to the individual, and to waken interest in the task to be undertaken by the entire people. Nehemiah knew the principles of a revival thirty centuries ago as well as the evangelist knows them today.

The second feature of this revival is significant in the last degree: The Word of God was produced and read to all the people.

It was no brief reading; it went on for hours, from morning until midday, .before the men and the women, and those that could understand; and the ears of all the people were attentive unto the Book of the Law (Neh 8:3).

There will never be a revival of religion without a revival of Bible reading. We are publishing more Bibles than ever before in human history, but the individual is not reading the Bible as much as his father did, and the whole church of God feels the relapse. When the Christian takes his Book in hand and abides with it by the hour, when the family begins the day by reading a chapter from the Book, when the, preacher turns from textual sermons and revives expository preaching, when the Sunday School ceases from lesson helps and pores over the text itself, the revival will be well on the way.

There never will be strength in the church until we feed on the Bread from Heaven and on the meat of Gods Word; until we hold the milk bottle of that same Word to the lips of babes. If we would have a revival we must bring the Bible from its shelf of neglect; if we would have a revival we must exalt it against the charges of infidelity; if we would have a revival we must rescue the people themselves from indifference to this Book. We are novel readers now; we are readers of the daily newspapers; some few of the more industrious, are magazine readers; a smaller company still, are book-readers, but the Church of God waits Bible reading; and if the day of Bible study should suddenly break in upon usand there are some signs of it then as sure as day follows night, an unspeakable blessing immeasurable in extent, infinitely desirable in character, will fall on the sons of man.

But note again, Repentance, fasting, and a fresh covenant follows (Neh 8:9 to Neh 12:39). Impenitent people will never become Bible students. The gormandizing crowd will never give itself to Gods Word; the pleasure-seeking will never enter into covenant with the Lord.

However, if, in the wisdom of His grace, the present Bible movement voices itself in the fundamentals association, and the thousands of Bible conferences that have been held, in the Bible Unions of China and England, and America, shall result in earnest and sincere and increasing study of the Scriptures, we may well expect repentance to follow. Men will break with sin and will no longer make a god of their bellies, but will fast; and out of this conviction self-control will come and a fresh covenant, made in sincerity, and destined to be kept in the power of the Holy Spirit.

So much for the stable features of revival, let us conclude our Book study with

THE STUBBORN FACTS OF RE-OCCUPATION

These are recorded in chapters 11 to 13, and the first one that we face is this: The Jerusalem dwellers were recorded as especially favored. The rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city (Neh 11:1).

It is a significant suggestion: Jerusalem, the city of the king; Jerusalem, the captial city of the land; Jerusalem, the subject of every Jews love, and the choice of every Jews living.

It does make a difference where one lives. A Minneapolis minister, returning from the Orient, a few years since, in an address before the Baptist ministers, said, I spent some days in Jerusalem; it is a bum town!

But only the readers of the Old Testament know what the ancient Jerusalem was and what it meant to every living Jew. It was more than the capitol; it was more than the city of the king: it was more than beautiful; it was, to them, Divine! They believed that God Himself was there; and in a sense they were correct, for He had made every pledge of His Presence in the Temple, and He performed His promise. Ones life, in no small measure, is the result of ones location.

I think I may be pardoned in passing, if I pay tribute to this city. I declare it my conviction that life has meant more to me, that the burdens have pressed less heavily upon my shoulders, that the joy of living has itself been increased, and that I hold a confidence against decrepitude and old age that would be impossible, if I lived in a city less charming than this beautiful metropolis. Life is profoundly affected by location. In the northern woods of Minnesota I stumbled suddenly and unexpectedly upon a small house. I was hungry and supposed myself beyond the pale of civilization. Going in I was met at the door by a charming looking woman to whom I said, I am hungry and have a party of four friends with me; would it be possible for you to give us a dinner? She graciously answered, It would be a delight to give you a dinner; bring your friends in. When the dinner was over and I tried to pay her, she declined to receive anything, and it was only by leaving the money on the table that I could force it upon her. She said, I have not seen a living face, except that of my little son, for three months; you cannot imagine the pleasure this dinner has been to me, for it has meant companionship. I asked, Will you tell me why you live here away from all civilization and friends?

Yes, sir, I live here with pleasure and with joy. In Southern Illinois I dragged a miserable existence; in these north woods my health is recovered and living is a joy.

Who will say that location has nothing to do with living. Jerusalem! Ah, that was the city coveted by every Jew, and the tenth man permitted to dwell there dwelt not only nigh to the Temple but nigh to God; and whatever else may be said of the Jew, it was the acme of his existence that he believed God and sought to live near God.

You will find again that in this city special provision was made for the priests and Levites. God never forgets those He calls to be His special servants !

There are special promises made to all Gods people! In fact, Dean Frost, our former great-souled co-laborer, used to say that there were thousands of promises in the Bible, and that with a solitary exception, they were all made to Gods own, and that exception was salvation proffered to the sinner. But while all Gods people are the subject of promises, the servant whose entire time is devoted to Gods work is the subject of His special promise, and the object of His constant care. The Levite was never forgotten; the priest was never overlooked. By law the provisions made for them both were adequate.

I meet a good many ministers who tell me they feel it incumbent upon them to look out for themselves, and judging by their conduct, they are keen on the job. They hunt for positions; they seek compensation; they corral opportunities. It all raises a serious question, whether one has much to do with the subject of caring for himself if he be the true servant of God, or whether it is sufficient for him to devote himself to that service and leave the whole question of his care to Him who careth and never faileth.

Finally, by the Law of the Lord certain were excluded from the city. Chapter 13.

Mark who they were: Ammonites and Moabites were not to come into the congregation of God forever, and note the reason, They met not the Children of Israel with bread and with water, but hired Balaam against them that he should curse them (Neh 13:2).

It is a grievous thing to refuse help to Gods people in the hour of their need. It is more grievous, a thousand-fold, than the average man imagines. It is not a rejection of the people onlyit is a rejection of Him. The twenty-fifth chapter of Matthew is a further presentation of this subject. The great day of Judgment has come; men are separated to the right and to the left, after the manner of sheep and goats, and the King is saying to them on His right hand,

Come, ye blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world:

For I was an hungred, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in:

Naked, and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ye came unto Me.

Then shall the righteous answer Him, saying, Lord, when saw we Thee an hungred, and fed Thee? or thirsty, and gave Thee drink?

When saw we Thee a stranger, and took Thee in? or naked, and clothed Thee?

Or when saw we Thee sick, or in prison, and came unto Thee?

And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.

Then shall He say also unto them on the left hand, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels:

For I was an hungred, and ye gave Me no meat: I was thirsty, and ye gave Me no drink:

I was a stranger, and ye took Me not in: naked, and ye clothed Me not: sick, and in prison, and ye visited Me not.

Then shall they also answer Him, saying, Lord, when saw we Thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee?

Then shall He answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me.

And these shall go away into everlasting punishment: but the righteous into life eternal (Mat 25:34-46).

And yet this is not the only sin that excludes. After all, it is not sin that does exclude, save the sin of having rejected Jesus. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him (Joh 3:36).

Fuente: The Bible of the Expositor and the Evangelist by Riley

EXPLANATORY NOTES.]

Neh. 1:1. The words] (Heb. Divray). See 1Ki. 11:41, where the same word is rendered acts. Hachaliah] His ancestral home was Jerusalem (Neh. 2:3). Hence he was probably of the tribe of Judah. Having amassed a fortune, and gained a position at Susa, he was unwilling to avail himself of the permission to return to his fatherland. By his influence he had probably opened a way for the advancement of his still more distinguished son. Ohisleu] The third month of the civil, and ninth of the ecclesiastical year, coinciding with parts of our November and December. In the twentieth year] That is, of the reign of Artaxerxes I., surnamed Longimanus (Long-handed), B. C. 446. Shushan] Sometimes called Susa or Suses, the capital of Persia, situated in the plains of the Tigris, was from the time of Cyrus the winter palace of the king, and residence of the Court. Xenophon, Plutarch, and others, mention both Babylon and Ecbatana as its seat during some part of the year. The province of Susiana is now called Kusistan. Shuster, its capital, contains 15,000 inhabitants. The Susian palace was a magnificent building, remarkable for its pillars of marble, its pavement of blue, red, white, and black, and its hangings of white, green, and blue, which were fastened with cords of fine linen and purple to the pillars (Est. 1:6). The palace was furnished with couches of gold and silver, on which the guests reclined when they banqueted. The drinking vessels were also of solid gold (Neh. 5:7). The present ruins of Susa cover a space a mile square, the portion of which near the river Shapur is probably Shushan the palace.

Neh. 1:2. Hanani] Brother by blood relationship (Neh. 7:1), afterwards appointed one of the assistant governors of Jerusalem (Neh. 7:2). That had escaped] They had been allowed to return by the edict of Cyrus (Ezra 1). Came] The distance from Jerusalem to Susa is more than 1000 miles, and at the usual rate of travelling would occupy 45 days. In winter it would occupy at least 2 months. Ezra with his caravan was four months on his journey from Babylon to Jerusalem (Ezr. 7:9).

Neh. 1:3. The wall of Jerusalem is broken down] In ruins, not utterly razed, or it could not have been built in 52 days. Nebuchadnezzar had broken it down 142 years before (2Ki. 25:10), and the attempt to rebuild had been stopped by Smerdis 76 years before this date.

Neh. 1:4. God of heaven] (Elohe-hash-shamayim), a phrase not confined to writers of Babylonish period (Gen. 24:3; Gen. 24:7; Jon. 1:9). It distinguished Jehovah from the gods of earth formed of material substances. The style is repeated in Rev. 11:13 ( ).

Neh. 1:5. Terrible] Awe-inspiring (Heb. Norah). That keepeth covenant and mercy] Lit. that kept the covenant of mercy. The great and terrible God, is borrowed from Deu. 7:21, and that keepeth, &c. from Deu. 7:9.

Neh. 1:6. Let thine ear be attentive, &c.] A phrase derived from Solomons prayer (1Ki. 8:29). Refers to the greater attention paid by the ear when the eyes are open towards the source of the sound.

Neh. 1:8. The word which thou commandedst thy servant Moses] Not the words, but the spirit of the promise, is given (Lev. 26:39-42).

Neh. 1:11. The kings cupbearer] (Heb. Mashkeh, one who gives to drink. Greek , wine-pourer). The office one of great honour and confidence, since it gave an opportunity of being near the kings person. It gave Nehemiah an opportunity of increasing his fortune, a circumstance which afterwards very much facilitated his mission.Hengstenberg. The chief butler or cupbearer to the king of Egypt was the means of raising Joseph to his high position. Rabshakeh, who was sent by Sennacherib to Hezekiah, appears from his name to have fulfilled a like office in the Assyrian court.Gesenius. Cupbearers are also mentioned as amongst the attendants of Solomon (1Ki. 10:5; 2Ch. 9:4).

HOMILETICAL CONTENTS OF CHAPTER 1

Neh. 1:1-11. Characteristics of a True Reformer.

Neh. 1:1. Goodness superior to Circumstances.

Neh. 1:2. Aggressive Benevolence.

Neh. 1:3. The baneful consequences of Sin.

Neh. 1:4. Unselfish Sorrow.

Neh. 1:4. Fasting.

Neh. 1:5-11. Intercessory Prayer.

Neh. 1:5-11. Prayer for Church Revival.

Neh. 1:6. The Majesty and Mercy of God.

Neh. 1:6. Importunity in Prayer.

Neh. 1:7. Forgotten Sins remembered.

Neh. 1:8. Gods Memory.

Neh. 1:8-9. Punishment and Penitence.

Neh. 1:10. Electing Grace.

Neh. 1:10. Modest Goodness.

Neh. 1:11. Unanswered Prayers.

Neh. 1:11. Mans Equality before God.

CHARACTERISTICS OF A TRUE REFORMER

Neh. 1:1-11. The words of Nehemiah, the son of Hachaliah

NEHEMIAH the civilian, as contrasted with Ezra the ecclesiastic, is brought forward in this Book as the patriot deliverer of his people. His training had fully qualified him for the onerous position he was called to occupy. He may be regarded as a typical reformer. No blot can be found on his character, no guile in his spirit. Note concerning this typical reformer:

I. His motives are pure. Personal ambition is sunk in desire for the public good. Selfish motives are abandoned for generous impulses. Reward is unthought of. Truth and freedom are sought for, oblivious of personal gain.

1. He accepts royal distinction that he may advance his peoples interests. He had risen from an exile captive to be a royal cupbearer by the force and moral worth of his character, in spite of jealousy and an alien creed. The title Tirshatha, or commander, had been given him, and he became one of the most powerful subjects of the Persian monarch. This honour, though won by personal merit, is not employed in the service of personal ambition, but in the interests of his oppressed kinsmen and fellow-citizens. Royal distinction may only be accepted by a true reformer conditionally,

(1) That no vital principle is sacrificed. The Jew must not become a heathen either in morals or worship. The mandates of a monarch must not override the monitions of conscience. Truth must not bow to expediency. The knee must not bend to either Baal or Dagon. The Golden Image cannot be recognized, even though the fiery furnace be the alternative. Nehemiah sacrificed no vital principle in accepting royal favour. He remained true to his nation and loyal to his God. He was known as a sympathizer with the cause of the oppressed exiles. The deputation from Judea came to him openly at the royal palace, fearing no molestation. Openly he received and welcomed them. Conditionally,

(2) That it is made subservient to his peoples good. Apart from this, Nehemiahs exalted separation from his oppressed fellow-countrymen would have been unpatriotic and selfishly mercenary. At Shushan he was really serving them better than he could have done at Jerusalem. For

(1) he was learning the principles of government at the very seat and centre of the most powerful government of the world. In the royal palace, and under a right royal sovereign, he was gaining a royal spirit. Thus had God prepared other great leaders for their life work. Joseph and Moses in the court of Pharaoh learned lessons which were invaluable to the chosen seed.
(2) He had access to the monarch himself. Such a boon was no small privilege, and eventually led to events of the utmost importance.
2. He employs what influence he may possess for the benefit of his peoples cause. His position gave him considerable influence at Court, which he wielded, not, as most would have done, for his own personal aggrandizement, but for the benefit of his peoples cause. Thus, like Joseph and Esther, he was able to influence royal decrees in favour of the Hebrew exiles. Most of the Jews were unable to approach Artaxerxes person, but the office of Nehemiah gave him an introduction which he was not slow to use for his country and people. Some have opportunities of usefulness denied to others. They have the eye, the ear, the favour of the great. They should use these not for selfish purposes; but to mention truths which elevated persons seldom hear, to recommend religion which they generally misunderstand, to plead for those who are seldom represented in royal circles. Personal influence is one of the talents for which we are responsible to God. How are we using it? Jerome tells us that Nebridius, though a courtier and nephew to the empress, never made suit but for the relief of the poor afflicted. Terence, one of the generals of the emperor Valens, being bidden to ask what he would, asked nothing but that the Church might be delivered from her Arian foes. Thereupon, says Theodoret, the emperor tore into shreds his petition and bid him ask again, when he replied he would never ask anything for himself if he might not prevail for the Church. 3. He is always ready to relinquish personal luxury for the public good. If he enjoys honour and emolument on his brethrens behalf, the moment their interests demand their surrender the sacrifice must be made. Herein consists difference between genuine and spurious patriotism. The one delights in self-sacrifice; the other feeds on ambition. Such self-denial is required

(1) if the suffering can be the better served. Hitherto it had not been so. The time had now come when Nehemiah can only serve them by coming amongst them. Duty summoned him from the ease and luxury, to the privation and ceaseless toil of Jerusalem, and he conferred not with flesh and blood, but gave up all at once. Such self-denial is required
(2) if personal honour be associated with the peoples oppression. The true patriot cannot serve two masters, or be loyal to two antagonistic principles. If the sovereign be a tyrant, his place is with the people. The side of the oppressed is alike the side of justice and of mercy. The bread of luxury is then mildewed with the tears of the slave, and the wine of the banquet mingled with the blood of the rack. Thus are all faithful servants of God called upon to lay down their goods, and their lives, if need be, in defence of the Church. For this cause Isaiah gave his body to be sawn asunder. For this cause Jeremiah was cast into a filthy dungeon, and Daniel into a den of lions. For this cause Paul pleaded his cause in chains at Jerusalem and Rome before Festus, Felix, and Agrippa; and Jesus before Annas, Caiaphas, Herod, and Pilate; and for this cause John the Baptist lost his head. He that will lose his life thus shall certainly find it. In this respect Nehemiah was a type of Christ, who though he was rich, for our sakes became poor, &c. (2Co. 8:9).

Illustration:Turner, the greatest of English landscape painters, had a generous nature. He was one of the hanging committee of the Royal Academy. The walls were full, when Turners attention was attracted by a picture sent in by an unknown provincial artist. A good picture, he exclaimed, it must be hung up and exhibited. Impossible, responded the committee. The arrangement cannot be disturbed; quite impossible. A good picture, reiterated Turner, it must be hung up; and finding his colleagues as obstinate as himself, he took down one of his own pictures and hung up this in its place.

II. His sympathies are generous.

1. His ear is open to the cry of distress. Though rich he listens attentively to the story of woe: though occupying a high position he gives heed to the wants of his poorer brethren. Communion and sympathy are the instincts of a true and genuine patriotism. Nehemiah was not a mere passive listener, for he asked them concerning the Jews. He entered into particulars, and was minute in his inquiries. The inquiry of an uninterested or half-interested person, would have been alike curt and cursory. Court life and duties had not deadened his human sympathy. The good man heareth the cause of the poor, says Solomon (Proverbs 29). The duty of every good man to consider his complaint, and pity and help him.

2. His heart is deeply affected by the tidings which he receives. The remnant are in great affliction and reproach, &c. The tidings were not entirely new, but probably sadder than he had anticipated. Hence his great distress. His patriotism not a mental deduction only, but a mighty passion of the soul. He is not only a human, but a humane being. A prince, a commander he may be; put pre-eminently a man and a brother. The enthusiasm of humanity was not unknown even in this remote age. Here is

(1) a sudden outburst of generous sympathy and sorrow. I sat down and wept. Passionate grief usually the least enduring. Not so this.
(2) Sorrow increasing rather than diminishing as time wears on. I mourned certain days, i. e. four months, from November to April. Here is another Rachel weeping, &c.; another Jeremiah exclaiming Oh that my head were waters, &c. (Jer. 9:1).

(3) Sorrow accompanied by abstinence from food. And fasted. This another mark of the reality and pungency of his grief. Ahab may go to the mountain-top to eat and be merry. Elijah must go into solitude, and pour out his complaint to God. David finds his heart is smitten and withered like grass, so that he forgets to eat his bread (Psa. 102:4). A sorrow that rolls in luxury and revels in delightsome pleasure and appetizing food is but a poor counterfeit.

3. He resolves to identify himself with the cause of the oppressed. His sympathy does not effervesce in tears. His will is won, and he at once sets about planning their relief. A true reformer must not stand aloof. Isolation is the law of selfishness. Association is the secret of influence. The plans he forms may involve the sacrifice of all, a long and perilous journey, and even the monarchs frown, but he shrinks from nothing that can advance his peoples cause.

Illustrations:At the siege of Mons, during the career of the great Marlborough, the Duke of Argyle joined an attacking corps when it was on the point of shrinking from the contest; and pushing them open-breasted he exclaimed, You see, brothers, I have no concealed armour: I am equally exposed with you: I require none to go where I refuse to venture. Remember you fight for the liberties of Europe, which shall never suffer by my behaviour. This spirit animated the soldiers. The assault was made, and the work was carried.Percy. Sympathy is a debt we owe to sufferers. It renders a doleful state more joyful. Alexander the Great refused water in a time of great scarcity, because there was not enough for his whole army. It should be amongst Christians, as amongst lute-strings, when one is touched the others tremble. Believers should be neither proud flesh, nor dead flesh.Seeker.

III. His spirit is devout. Nehemiah no godless reformer seeking for his countrymen emancipation from an alien yoke and nothing more. He sought the moral, as well as the material welfare of the chosen seed.

1. He recognizes the existence and authority of the worlds Guardian and Governor. He who seeks to eliminate God from human affairs is no true patriot. This not a mere dogma, but a regulative principle with Nehemiah. Divine sovereignty not fiction, but solemn fact. He believed in a God of Providence. To own God as fashioning every link in the complicated chain of our history; to discern his hand in the least as well as in the greatest; to realize a Providence which overrules what is evil, as well as orders what is good, a Providence which restrains the unwilling whilst it leads the obedient, a Providence so transcendent, that none and nothing can thwart it, so minute, that none and nothing can escape it, a Providence which directs the insects wing and the atoms flutter, as well as the planets course and the archangels flight, to do this clearly, constantly, experimentally, is an attainment in the Divine life as rare as it is precious. We must interweave these assurances with the tissue and texture of our lives; they must enter as an essential element into the formation of our purposes, and into the conduct of our pursuits. It is thus that we must walk with God.Stowell.

2. He acknowledges Divine aid to be superior to all other.

(1) As the most powerful of all. If Omnipotence be on his side nothing can withstand. So reasoned Nehemiah. Hence he flies to the source and fountainhead of all power. He appeals to the throne of the universe before appealing to any lower tribunal. He who enlists the aid of the Lord of Sabaoth commands not only myriads of ministering spirits, but all the forces, destructive and benignant, of the universe.

(2) As controlling all other aid. Nehemiah will presently approach the earthly monarch, whose spirit is in the hands of the King of kings. This he knows, hence seeks Divine assistance in making successful suit. He desires Gods aid that he may ask (a) for the right thing, (b) at the right time, (c) in the right manner. He who thus seeks human interposition through Divine agency will find the Divine will working in his favour through human instrumentality. No aid can be so effectual as that of Omnipotence.

3. He regards prayer as the appointed means by which Divine aid is to be secured. Does not make his belief in the omniscience of Divine Providence a ground for personal indolence, or restraining prayer. The true patriot no fatalist. By prayer and supplication he makes known his request unto God (Php. 4:6). This prayer, recorded for our instruction, is one of the model prayers of the Bible.

(1) Reverent in its attitude towards God (Neh. 1:5).

(2) Persistent in pressing its suit (Neh. 1:6).

(3) Penitent in tone and temper (Neh. 1:6-7).

(4) Scriptural in argument (Neh. 1:8-9).

(5) Child-like in spirit (Neh. 1:10-11).

(6) Definite in aim (Neh. 1:11).

Illustrations:Augustus Csar possessed such an attachment to his country that he called it his own daughter, and refused to be called its master, because he would rule it not by fear, but by love. After his decease, his disconsolate people lamented over him, saying, O would to God that be had never lived, or that he had never died. A Lacdemonian mother had five sons in a battle that was fought near Sparta, and seeing a soldier that had left the scene of action, eagerly inquired of him how affairs went on. All your five sons are slain, said he. Unhappy wretch! replied the woman: I ask thee not of what concerns my children, but of what concerns my country. As to that all is well, said the soldier. Then, said she, let them mourn that are miserable. My country is prosperous, and I am happy. (a) A great chasm opened in the Roman Forum, which the soothsayers said could not be filled but by that which was most valuable to the State. Marcus Curtius, an eminent soldier, mounted his war-horse, and full-armed rode into the gulf, a noble sacrifice for his country.

GOODNESS SUPERIOR TO CIRCUMSTANCES

Neh. 1:1. I was in Shushan the palace

I. High social positions are not generally favourable to eminent piety.

1. Because luxury and liberty tend to lust and licence. Court morals are proverbially corrupt. When wealth to purchase is united with authority to command, selfish ambition and sensual indulgence too often ensue. In high life the temptations to self-pleasing are generally too strong for unaided human nature. Long prosperity breeds a plague of dust, as does prolonged fair weather in the Italian valleys. Dust that blinds the eyes of the soul, and chokes the spirit with earthly cares.

2. Because the pride of human pomp is inimical to the spirit of true religion. Palaces are above most places theatres of human exaltation and proud display. Religion does not flourish amidst human pomp and pride. By the lowly birth of the Son of God, heaven has poured its contempt upon the mere accidentals of greatness. True religion is by the very humility of its nature antagonistic to the spirit of the world. Nebuchadnezzar could not withstand this spirit. In his prosperity and pride he exclaimed, Is not this great Babylon that I have built, &c. (Dan. 4:30). In his humiliation he regained that religion which he had lost in his exaltation.

3. Because affluence is apt to beget independence of God. When Jeshurun waxed fat he kicked (Deu. 32:15). When Gods chosen people prospered they forgot God (Isa. 51:13; Jdg. 3:7). A sense of need brings men near to God. When the lap is full, God is forgotten. Hence the words of Christ, How hardly shall they that have riches, &c. (Mar. 10:23). Rich men have often to be made poor before they will acknowledge God. Merchant has most reason to watch and pray in the day of his prosperity. Easier to bear the ebb of disappointment than the flood-tide of success. Most reason to watch when we think ourselves most secure. A poor Christian remarked when receiving unexpected relief, Oh! what a blessed thing it is to be poor, that one may see the hand of God so plain. The hand of God often concealed from the rich in the very affluence of its gifts; whilst to the pious poor quite naked. Hezekiah was humbly grateful when he exclaimed after the slaughter of the hosts of Sennacherib, The living, the living, he shall praise thee, as I do this day (Isa. 38:19); yet the sad record of his after days is, But Hezekiah rendered not unto the Lord, according to the benefit done unto him: for his heart was lifted up (2Ch. 32:25). It was as much as we could do to keep our feet upon the splendid mosaic floor of the palace Giovanelli, at Venice; but we found no such difficulty in the cottage of the poor glass-blower in the rear. Observation shows that there is a fascination in wealth which renders it extremely difficult for the possessors of it to maintain their equilibrium; and this more especially where wealth has been suddenly acquired; then, unless grace prevent, pride, affectation, and other mean vices, stupefy the brain with their sickening fumes, and he who was respected in poverty becomes despised in prosperity. What man can help slipping when everybody is intent on greasing his ways, so that the smallest chance of standing is denied him. The worlds proverb is, God help the poor, for the rich can help themselves; but it is just the rich who have most need of Heavens help. Dives in scarlet is worse off than Lazarus in rags, unless Divine love shall uphold him.Spurgeon.

4. Because the multiplication of cares tends to deaden spirituality. Increase of wealth means increase of anxiety. Milton has taught us by his picture of the man with the muck-rake that secular cares readily become all-engrossing, and turn the eyes away from the crown of life. The Hebrew word for riches signifies heavy, for riches are a burden, and they that will be rich do but load themselves with thick clay. There is a burden of care in getting them, of fear in keeping them, of temptation in using them, of guilt in abusing them, of sorrow in losing them, and a burden of accounts at last to be given up concerning them.Henry. As poison works more furiously in wine than in water, so corruptions betray themselves more in a state of plenty than in a state of poverty.Seeker. Mr. Cecil called to see a rich hearer, and said, I understand you are very dangerously situated. The man replied, I am not aware of it. I thought it probable you were not, and therefore called upon you. I hear you are getting rich; take care, for it is the road by which the devil leads thousands to destruction.

5. Because the commands of an earthly monarch are liable to clash with the mandates of Jehovah. The earthly king who has no fear of God before his eyes, will not be likely to respect the claims of a Higher Court. He will consequently have no conscience for sacred things, and will be likely to ignore such conscience in his subjects. But the servant of Jehovah has no choice. He must say with the noble three, We will not serve thy god (Dan. 3:18); and with Peter and John, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye (Act. 4:19). With Daniel and John the Baptist he must obey God rather than man, though death be the consequence. Thus is the path of the just beset with perils in the high places of power and pomp.

Illustration:Philip, Bishop of Heraclea, in the beginning of the fourth century was dragged by the feet through the streets, severely scourged, and then brought before the governor, who charged him with obstinate rashness in disobeying the imperial decrees; but he firmly Answered, My present behaviour is not the result of rashness, but proceeds from my love and fear of God, who made the world, and whose commands I dare not transgress. I have hitherto done my duty to the emperors, and am always ready to comply with their just orders, according to the doctrine of our Lord Jesus Christ: but I am obliged to prefer heaven to earth, and to obey God rather than man. The governor on hearing this speech immediately passed sentence on him to be burnt, and the martyr expired, singing praises to God in the midst of the flames.

II. Piety is not impossible in any position of life.

1. Inward grace is stronger than outward circumstances. The temptations to slothful ease and self-indulgence may be fearfully strong, but not stronger than Divine grace. The seductions of luxury and the witchery of pleasure may charm with enticing subtlety, but cannot ensnare the man who is faithful to his God, and like Nehemiah recognizes the good hand of his God. Greater is he that is in you than he that is in the world (1Jn. 4:4). In the world ye shall have tribulation, but in me ye shall have peace (Joh. 16:13). Illustrate by Bunyans picture, in the Interpreters house, of fire on which Satan poured water and Christ oil. If a letter were to be addressed to that most influential word, circumstances, concluding thus:I am, Sir, your very obedient, humble servant, the greater part of the world might subscribe it.Horace Smith.

2. The God of providence is also the God of grace. Where he places, there he can and will sustain. If God puts Nehemiah into the Persian palace, he will support him there. Nowhere are faithful witnesses more needed than in the high places of the earth. The nearer the fount of social influence, the greater the power for good or evil. Grace is adapted to providential circumstances.

Illustration:The trees are adapted to the demands of their position. The fir of the northern hills defies the wintry blast by reason of its strong roots which penetrate the crevices of the soil. The tall palms send their roots down three feet into the earth, and then spread out, securing a firm anchorage, and are able to stand the sweep of the desert winds. The roots of the pine are spread over the surface, but it grows in less exposed situations. The mangrove which fringes the estuaries and lagoons of the tropies, exposed to the tides, on a shifting soil, supports itself by sending roots from its trunk and lower branches down into the muddy ground, so that the whole has the appearance of a tree propped up by artificial stakes. We may infer that a like adjustment of strength to situation pervades the moral world.

3. Many of the holiest characters in history have been found in the most unfavourable situations. Joseph in Pharaohs court with an adulterous queen; Moses in the same court; Obadiah under Jezebel and Ahab; David exposed to the evil influence of Saul; Daniel and Mardocheus in the court of Ahasuerus; all served God faithfully though exposed to the most trying ordeals. In the New Testament we find Christians in every station of life: Zenas the lawyer, Erastus the chamberlain, Paul the tent-maker, Luke the physician, Zaccheus the tax-gatherer, Peter the fisherman, and Joseph the carpenter. Learn from this fact,

(1) not to condemn bodies and professions of men indiscriminately.
(2) Not to make our business an excuse for ungodliness. Some lines of life are indeed much less favourable to morality and religion than others; they afford fewer helps and more hindrances than others; and this consideration should powerfully influence those who have the disposal of youth. But where the providence of God places us, the grace of God can keep us. These, says God, had the same nature, were partakers of the same infirmities, and placed in the same circumstances with yourselves. But they escaped the corruption that is in the world, through faith. They found time to serve me. Go thou and do likewise.Stowell. Amidst the sternest trials, the most upright Christians are reared. The Divine life within them so triumphs over every difficulty as to render the men, above all others, true and exact. What a noble spectacle is a man whom nothing can warp, a firm, decided servant of God, defying hurricanes of temptation!Spurgeon. Grace makes itself equally at home in the palace and in the cottage. No condition necessitates its absence, no position precludes its flourishing. One may compare it in its power to live and blossom in all places, to the beautiful blue-bell of Scotland, of which the poetess sings:

No rock is too high, no vale too low,
For its fragile and tremulous form to grow:
It crowns the mountain with azure bells,
And decks the fountain in forest dells:
It wreathes the ruins with clusters grey,
Bowing and smiling the livelong day.

III. Positions perilous to piety should be avoided except at the special call of Providence.

1. Material prosperity should always be regarded as subordinate to spiritual vitality.

(1) It really is so. It matters little what be our position in this world. It matters everything what is our position in the next. What shall it profit, &c. (Mar. 8:36). Things which are seen are temporal, things which are not seen are eternal (2Co. 4:18). What man thinks, of no consequence; what God thinks, everything. The life of earth, whatever be its character, soon terminates; the life of eternity never.

(2) He who acts upon this principle gains in the end. Lot chose the fertile plain of Sodom, and preferring temporal gain lost all. Moses chose rather to suffer affliction with the people of God, &c., and became their chosen leader (Heb. 11:25). Solomon asked neither long life nor riches, but he lost neither in choosing religion (1Ki. 3:11).

(3) Through neglecting to act upon this principle piety has often been lost. Many a worldly marriage has ruined a promising Christian. Many a hopeful life has been wrecked upon the rocks of uncurbed ambition. He who places the world first and heaven second will soon make ambition everything and religion nothing. Caligula with the world at his feet longed for the moon, and could he have gained it, would have coveted the sun. It is in vain to feed a fire which is the more voracious the more it is supplied with fuel. He who seeks to satisfy his ambition has before him the labours of Sisyphus, who rolled up a hill an ever-rebounding stone, and the task of the daughters of Danaus, who are condemned for ever to fill a bottomless vessel with buckets full of holes. Could we know the secret heart-breaks of those who have forsaken religion for the sake of gratifying ambition, we should need no Wolseys voice crying, Fling away ambition, but should flee from it as from the most accursed blood-sucking vampire which ever uprose from the caverns of hell.Spurgeon. Pope Adrian VI. had this inscription on his monument, Here lies Adrian 6., who never was so unhappy in any period of his life as at that in which he was a prince.

2. No one has a right to tempt God by unnecessarily exposing himself to temptation. This sin of presumption, against which Paul warned Corinthians (1Co. 10:9). Christ met it in the wilderness in the form, Cast thyself down. God will not protect those who rashly presume upon his guardianship. Mockery to pray, Lead us not into temptation, if we run into it unbidden. When we needlessly expose ourselves we entice sin and court failure. Temptations are enemies outside the castle, seeking entrance. If there be no false retainer within who holds treacherous parley, there can scarcely be even an offer. No one would make overtures to a bolted door, or a dead wall. It is some face at the window that invites proffer. The violence of temptation addressed to us is only another way of expressing the violence of the desire within us. It costs nothing to reject that which we do not wish: and the struggle required to overcome temptation measures the strength in us of the temptable element. Men ought not to say, How powerfully the devil tempts! but, How strongly I am tempted.Beecher.

3. Providence will protect those whom it calls to perilous duty.

(1) The path of duty is sometimes a path of danger. Christian visitors at home endanger their lives amongst the poor, and Christian missionaries abroad amongst the heathen. Not only bodies, but souls are endangered through the prevalence of surrounding vice, which Christian workers must come into contact with.
(2) Special guardianship is exercised over those whose providential path is one of danger. God will not leave them. Disciples in storm were not deserted because they had gone at Christs bidding. Nehemiah, Daniel, Joseph were untainted by court life because they were surrounded by Jehovahs Shield.
(3) We should be careful not to mistake presumption for providential guidance. Many have done so and fallen. Peter walking on the water an instance.

Illustration:A gentleman who wished to test the character of some men who had offered themselves for the situation of coachman, took them to a narrow road which bordered on a deep precipice, and inquired of them how near to the dangerous verge they could drive without fear. One named a few inches, another still fewer. The gentleman shook his head, and dismissed them. He could not risk his life with them. A third was asked, How near this edge can you drive in safety? He drew back replying, I should drive as far from it as possible. The place is dangerous. I should avoid it altogether. He was employed, because he could be trusted not to run into needless peril.

Illustration:A soldier named Miller felt a strong desire to be a minister though still unconverted. After his conversion he felt a renewal of this desire. In the battle of Wilderness he was badly wounded, and remained 24 hours on the field. The surgeon refused to operate upon him, because death was inevitable. He was removed to Fredericksburg, again examined, and his wounds pronounced fatal. To a friend he said, The surgeon says I must die; but I do not feel that my work is done yet. When I gave myself up to God last winter I promised him that I would labour for his cause in the Gospel ministry. I feel that he has a work for me to do, and that man is immortal until his work is done. A few days after a third consultation of doctors was held, whose decision was, You will recover; but it is the most miraculous escape we have ever seen. After many months confinement he was able to begin his preparation for the ministry.

AGGRESSIVE BENEVOLENCE

Neh. 1:2. I asked them concerning the Jews, &c.

I. True Benevolence is an active principle.

1. It seeks that it may save the lost. Not content with remaining at home, it goes after the suffering. Nehemiah not altogether ignorant of state of Jews, nor accurately acquainted with it. He solicits particulars. Goes out of his way to discover need that he may assist it. The close cross-examination to which deputation were subjected proved the thorough earnestness of questioner. Christ great example of active benevolence, alike in the whole work of redemption, and the details of his mortal life. The Church works in same spirit. It comes not to be ministered unto, but to minister. The true Christian cries out, The love of Christ doth me constrain, to seek the wretched sons of men.

2. Its motive therefore is love rather than duty. Benevolence without love is cold as ashes. Uncharitable charity a ghastly mockery. Stern duty seldom prompts true charity. This must spring from love alone. Benevolence follows the example of him who was rich, but for our sakes became poor, &c. A child looking into the face of a lady who had relieved and nursed her in sickness artlessly asked, Are you Gods wife? God is love, and true benevolence is lovingly God-like.

II. True Benevolence is not deterred from painful investigation through fear of possible sacrifices.

1. It seeks to know the worst. Nehemiah not satisfied with superficial knowledge. He probed the national sore. True benevolence acts in the same spirit. It fathoms the abyss that it seeks to close; it probes the wound it seeks to heal.

(1) Philanthropy deals with the worst human ailments. It shrinks from no contagion, and shuns no patient however loathsome. Its home is the hospital and fever ward.
(2) It grapples with the blackest facts of human history, and sheds light upon darkest, foulest blots in human nature. Nothing daunts, nothing drives it to despair. For the most hopeless there is hope; for the worst there is mercy.
(3) It seeks to alleviate the direst sufferings of the Church. No breach too wide to be healed. No Church too dead to be revived. No persecutions too cruel to be endured. It seeks not to heal lightly or suddenly, but thoroughly.
2. It shrinks from no sacrifice. Nehemiah was aware that he could not relieve his brethren without great personal sacrifice. Not only wealth, but probably position, and perhaps even life, would have to be surrendered. This did not deter him. Self-sacrifice the mark of true benevolence. Hireling charity shuns this test.

(1) Money,
(2) Time,
(3) Personal ambition all freely given up for the sake of the suffering Church.

Illustration:When a teacher was wanted by Dr. Mason of Burmah for the war-like Bghais, he asked his boatman, Shapon, if he would go; and reminded him that instead of the fifteen rupees a month which he now received, he could only have four rupees a month as teacher. After praying over the matter he came back; and Dr. Mason said, Well, Shapon, what is your decision? Can you go to the Bghais for four rupees a month? Shapon answered, No, teacher: I could not go for four rupees a month; but I can do it for Christ. And for Christs sake he went.

III. True Benevolence is not easily discouraged.

1. It regards no case as absolutely hopeless. Jerusalem and its inhabitants were in a pitiable plight, yet Nehemiah did not sit down in despair. He wept, it is true, but he prayed, and for four months he continued to pray with an importunity that nothing could discourage. Humanity may be very corrupt, but not hopelessly so. The Church may be at a low ebb, but the lowest ebbing point is nearest the flowing point. The night was very dark, but tis ever darkest before the dawn. Benevolence knows that what is impossible with man, is possible with God.

(1) It helps not only the needy, but the most needy.
(2) It believes in the possible regeneration of human nature, however degraded.
(3) It believes in the possible revival of the Church, however encrusted with superstition or formalism.
2. It recognizes the infinite resources of Jehovah. If looked earthward only, been discouraged. Would have exclaimed mournfully, Who is sufficient, &c. But looking heavenward its eye rests upon the unspeakable riches of God in Christ. Remembering the Divine omnipotence it has no fear. It remembers the infinite resources,

(1) of Divine pity,
(2) of Divine power,
(3) of Divine pardon. None need despair, even when engaged in the most arduous work for such a master as God. (a) His wealth is boundless. The universe belongs to him. (b) This infinite wealth is treasured up for the benefit of his needy servants. (c) This boundless wealth is accessible to all who need it, and apply in faith.

Illustrations:() It is said of the Lacedmonians, who were a poor and homely people, that they offered lean sacrifices to their gods; and that the Athenians, who were a wise and wealthy people, offered fat and costly sacrifices; and yet in their wars the former always had the mastery over the latter, Whereupon they went to the oracle to know the reason why those should speed worst who gave most. The oracle returned this answer to themThat the Lacedmonians were a people who gave their hearts to their gods, but that the Athenians only gave their gifts to their gods. Thus a heart without a gift is better than a gift without a heart.Secker.

St. Theresa, when commencing her homes of mercy with only three half-pence in her pocket, said, Theresa and three half-pence can do nothing, but God and three half-pence can do everything. Dr. Judson laboured diligently for six years in Burmah without baptizing a convert. At the end of three years, he was asked what evidence he had of ultimate success. He replied, As much as there is a God who will fulfil all his promises. A hundred churches and thousands of converts already answer his faith. We will suppose that some opulent person makes the tour of Europe. If his money fall short he comforts himself with the reflection that he has a sufficient stock in the bank, which he can draw out at anytime by writing to his cashiers. This is just the case spiritually with Gods elect. They are travellers in a foreign land remote from home. Their treasure is in heaven, and God himself is their banker. When their graces seem to be almost exhausted, when the barrel of meal and cruse of oil appear to be failing, they need but draw upon God by prayer and faith and humble waiting. The Holy Spirit will honour their bill at first sight; and issue to them from time to time sufficient remittances to carry them to their journeys end. I have heard of a Spanish ambassador, who, coming to see the treasury of Saint Mark in Venice, fell a-groping at the bottom of the chests and trunks, to see whether they had any bottom; and being asked the reason why he did so, answered, My Masters treasure differs from yours, and excels yours in that his have no bottom, and yours have. All mens mints, bags, purses, and coffers may be quickly exhausted and drawn dry; but God is such an inexhaustible portion that he can never be drawn dry: all Gods treasures, and his mints and his bags, are bottomless. Thousands of millions in heaven and earth feed upon him every day, and yet he feels it not: he is still giving, and yet his purse is never empty: he is still filling all the court of heaven, and all the creatures on earth, and yet he is a fountain that still overflows. There are some who say, that it is most certainly true of the oil at Rheims, that though it be continually spent in the inauguration of the kings of France, yet it never wastes: but whatever truth is in this story, of this I am most sure, that though all the creatures in both worlds live and spend continually on Christs stock, yet it never wasteth.Brooks.

THE BANEFUL CONSEQUENCES OF SIN

Neh. 1:3. The remnant that are left are in great affliction and reproach, &c.

This state of things would never have come to pass, but for the disobedience and idolatry of the children of Israel. It was the natural and inevitable fruit of their own sin. Not mere unfortunate calamity, but punitive and penal discipline. From the text we learn,

I. That sin brings misery upon human souls. In great affliction, i. e. misery, want, privation. Suffering always follows sin in the nature of things.

1. Because sin is a violation of law. Sin transgresses the eternal law of righteousness, which cannot be broken with impunity. Its penalty is pain, and eventually death. Law-breakers everywhere must suffer.

(1) See this in relation to laws of health. Violate those laws by unwholesome food, self-indulgent excesses, absorption of poison, and derangement or death will ensue.
(2) See this in relation to the laws of society. Ill-manners provoke exclusion. None defy these rules without paying penalty.
(3) See this in relation to national laws. What mean our courts of justice, our prisons and penal settlements, but that law cannot be transgressed without suffering ().

2. Because sin separates from God. Its very nature, essence, is antagonism to God. Wherever it reigns it produces tastes and dispositions contrary to the will of God. Now God is the author of all happiness. The opposite of happiness is misery. Man severed from God like branch cut from tree, or limb torn from body. The man who has not made peace with God cannot be happy, because the wrath of God abideth on him. No real peace when hostile to God.

3. Because sin creates discord. Where there is discord there is misery. Sin works discord

(1) In the individual. It stirs up evil passions against the reign of conscience. No internal peace until the Stronger has cast out the strong man armed who usurps his place in the heart. Christ alone can say to our warring passions, peace.
(2) In the Church. It provokes enmity between man and man, and different sections of the one great body of Christ.
(3) In the world. It lifts up the war sign, and mingles nations in the bloody embrace of strife. When sin comes to an end men shall learn war no more. Want of harmony always painful. Inharmonious colours pain the eye, and inharmonious sounds jar upon the ear. All discord is the enemy of peace and pleasure.

II. Sin brings reproach upon the Church. In great affliction and reproach. The Jews were not only in a desolate condition, but were taunted by the Samaritans with being in that condition. Sin a reproach to any people (Pro. 14:34), especially to the Churchfor,

1. It destroys her power, and paralyzes her efforts. Spirituality secret of Churchs power. Stripped of this, she is like Samson shorn of his locks. An unholy Church is a mournful spectacle, a miserable ruin. The Church at Jerusalem was now demoralized through her unspirituality and want of faith.

2. It provokes the taunts of blasphemy. Churchs enemies always vigilant. Did not hesitate to throw insinuation in her teeth. Where is now their God? As it is a pitiful sight to see a prince or nobleman cast from his dignity, spoiled of his honour, lands, and goods, and forced to become a carter, and drive the plough, or lie in prison; so surely it must needs move any heathen man, to see the city where he and his elders were born and buried to be overthrown, lie open to all enemies, unfenced with walls or gates, and inhabited only by a few cottagers, and no better than the poorest ragged hamlet in the country.Pilkington.

3. It encourages the growth of infidelity. Sceptics, both intellectual and sensual, not slow to point to Churchs failure in support of their boastful pretensions. Perhaps the Churchs failures and discords have done more to strengthen atheism than any books or arguments levelled against religion.

III. Sin removes national defences. The walls are broken down. This material dismantling only a type of the national demoralization which had taken place.

1. Unity is a national defence.

(1) A nation divided against itself can no more stand than a city, whereas a thoroughly united people can resist almost any attack from without.
(2) Sin undermines national unity by sowing discord and jealousy, and creating party feeling. It sets all the classes of society against each other (masters and servants, landowner and labourer), and seeks to stifle charity and forbearance.
2. Bodily vigour is a national defence.

(1) It saves from poverty in time of peace. Strong manhood a security against penury if united with temperance and industry.
(2) It enables resistance to become effectual in time of war. Sensuality under mines manhood, and unfits for arduous toil in peace or war. Refer to Franco-German war as instance. French people were socially demoralized by vice. Their manhood was undermined. Religion teaches the sanctity of the human body, and thus preserves it from premature corruption.
3. Domestic, purity is a national defence. What the family life is, the national life will soon become. Domestic fidelity begets a sense of re sponsibility. It promotes healthy moral tone. This, backbone of a nations vigour. Sin encourages lust and breaks down all social barriers, and thus robs a nation of one of its most powerful bulwarks.

4. Force of character is a national defence. This made England what she is, and America. It is this which gives weight to our words and actions in foreign courts and countries. Force impossible where sin reigns. Why? Because no true cohesion where no godliness. An unholy life is under no regulating principle, but at the mercy of passions and desires. Where there is internal anarchy, and no central principle of rectitude ruling the conduct, there can be no true decision or moral force in the life. ()

IV. Sin dishonours national government. The gates thereof are burned with fire. City gates not only for resistance, but also the seat of government. There the assembly of chiefs gathered; there criminals were tried; there justice was administered, and important subjects discussed. Compare Ottoman Porte, where word for gate is synonym for government; also, on this rock will I build my church, and the gates of hell shall not prevail against it. Here gates equivalent to kingdom. The demolition of the city gates suggests

1. That the administration of justice was neglected. Crime ran riot. There was no security, no confidence, no defence, therefore none dare seek redress where none could be obtained. Bribery and terrorism the offspring of lax morality. The moral sense deadened, justice impossible.

2. That the inroads of enemies were unchecked. No barriers to midnight marauders. Whole nation manifestly paralyzed and dispirited. National honour and independence trodden in the dust. The walls are destroyed, and the gates burned, when the rulers and ministers do not their duty, but care for other things. And as this wretched people had justly, for their disobedience, neither walls left to keep out the enemy, nor gates to let in their friends, but were all destroyed; so shall all godless people be left without godly magistrates to govern them, and live in slavery under tyrants that oppress them, and be led by blind guides that deceive them.Pilkington. The Jews to this day when they build a house (say the Rabbins) leave one part of it unfinished in remembrance that Jerusalem and the temple are at present desolate; or they leave about a yard square unplastered on which they write the words of the Psalmist, If I forget Jerusalem, &c. (Psalms 137); or else the words, Zechor Lechorbon, The memory of the desolation.

V. Sin brings a blight upon the whole land. When Adam sinned, the earth, which was before decked with fruits, brought forth weeds. The wickedness of Sodom punished not only by the destruction of its inhabitants, but by the desolation of the land, so that even the air is so pestilent that birds fall dead as they fly over it. The whole country of Palestine, a land flowing with milk and honey, for the sins of the Jews has become barren, as David said, The Lord turneth a fruitful ground into a barren, for the wickedness of the dwellers in it (Psalms 107). Jerusalem was not only destroyed now, but afterwards by Vespasian, whose general, Titus, left not one stone standing on another (Mat. 24:2). Herein behold the vileness of sin, that not only man, but the earth, stones, cities, trees, corn, cattle, fish, fowl, and all fruits are perished, punished and turned into another nature, for the sin of man: yea, and not only worldly things, but his holy temple, law, the ark, the cherubims, mercy-seat, Aarons rod, and holy jewels, are given into the hands of a heathen king, because of the disobedience of his people.Pilkington.

Illustrations:() When Nicephorus Phocas had built a wall about his palace for his own security in the night-time, be heard a voice crying to him, Oh! emperor, though thou build thy walls as high as the clouds, yet if sin be within it will overthrow all.

() Suppose I were going along the street, and were to dash my hand through a large pane of glass, what harm should I receive? You would be punished for breaking the glass. Would that be all the harm that I should receive? No, you would cut your hand with the glass. So it is with sin. If you break Gods laws, you will be punished for breaking them; and your soul is hurt by the very act of breaking them.

UNSELFISH SORROW

Neh. 1:4. I sat down and wept, and mourned certain days

I. The occasion of his grief. When I heard these words I sat, &c.

1. Not personal loss. Men mourn when death enters the home and robs them of their loved ones; when privation comes and strips them of their luxuries; when disappointment blights their ambition; when disease or accident deprive them of vigorous health. Nehemiahs grief not caused by any of these things. He was in no danger at present of losing either friend, or substance, or good name. Nor would he thus have mourned if he had.

2. Not spiritual despair. He certainly discovered imperfections in his life not before observed, but nothing to drive him to religious despair. Condemnation and shame follow the awakening of conscience. His not asleep. Religious declension had not estranged him from God. He had walked with God even in the palace.

3. But public calamity. When I heard these words I sat down and wept. What words? Those by which his brother had just described the affliction and reproach into which the Church at Jerusalem had fallen.

(1) His brethren were in distress. His human sensibilities not blunted by the formalities of court life. Poor relations not to be forgotten when fortune favours us.
(2) The Church was desolate. This as important to a good man as if his own home was burnt or wrecked.

(3) The holy city was in ruins. Other cities had been razed to the ground, and he felt no grief like this. Babylon, a much greater city, had been taken by Cyrus not long before; Samaria, their neighbour, by Sennacherib and Shalmaneser. But this was the holy city (Matthew 4). Over its final destruction Christ wept (Luke 19). It had been beautified with temple, priests, and holy ordinances; and strengthened by many worthy princes and laws, and was a wonder to the world. Its fall was synonymous with the disgrace of true religion.

(4) Sin was triumphant. The sin of unbelief and moral impotence within, and of blasphemy and boastful arrogance without. Persecution and poverty are the Churchs glory; but impotence and discord her eternal shame. Where is the Lord God of Elijah? her enemies asked; and in bitter irony are ever ready to exclaim, See how these Christians love one another! When Gods cause languishes and his Church is dishonoured it is time for good men to weep. In time of common calamities Should we then make mirth? (Eze. 21:10).

Illustrations:The Romans severely punished one that showed himself out of a window with a garland on his head in the time of the Punic war, when it went ill with the commonwealth. Justinus, the good emperor of Constantinople, took the downfall of the city of Antioch by an earthquake so much to heart that it caused him a grievous sickness, A. D. 527. When Pope Clement and his cardinals were imprisoned by the duke of Bourbon in St. Angelo Csar in Spain forbade all interludes to be played. In England the king was exceedingly sorry, and Cardinal Wolsey drained the land of twelvescore thousand pounds to relieve and ransom the distressed pope, for whom he wept grievously.Trapp.

II. The characteristics of his grief.

1. It was intense. I sat down and wept. Probably he had stood to hear their story. Now his heart melts like wax. His grief is overwhelming. Falling into his seat he gives vent to a flood of weeping. Not the transitory ruffling of the emotions, nor mere sentimental sympathy elicited by a tale of woe. His brethrens sorrows became his own. Jeremiahs prayer answered, Oh that my head were waters, &c. (Jer. 9:1). With David, he watered his couch with his tears. The sins of his people became in some measure his own. In this see faint type of Christ, who bore our griefs, &c. Faint anticipation of that man of sorrows, who offered up prayers and supplications with strong crying and tears (Heb. 5:7) in the garden of Gethsemane.

2. It was enduring. And mourned certain days. Not the evanescent passion of superficial sorrow, but the deep soul-stirring grief of a noble and generous nature. Blind and violent sorrow generally dies away like the noisy crackling of thorns in the fire. Its very intenseness makes its brevity. Grief that has a deep and abiding provocation dies not thus. It contemplates the future as well as the present. The past it mourns, but seeks help for the future. Nor can it be appeased until the disgrace is wiped away, and deliverance found. Like Mary, it waits at the sepulchre until the angel appears to assure it of the resurrection of buried hopes.

3. It was self-denying. And fasted. Not the comfortable and self-indulgent grief that makes the very sorrow an excuse for sottish excess. All such grief bears a lie upon its face. The mind affects the body. Severe mental strain, whether of agony or rapture, weakens appetite and kills desire. Real heart-pain is always ascetic in its bodily aspect. The grief of the hypocrite or half-hearted is self-indulgent and short-lived because superficial. The grief of an earnest man of truth is terrible and irresistible because of its self-forgetfulness. Fasting is

(1) Often associated with profound grief in Scripture (2Sa. 1:12; 2Sa. 12:16-21; Psa. 35:13; Psa. 69:10; Dan. 6:8; Jon. 3:5).

(2) May be the natural attendant of grief, or the outward symbol of its presence.

(3) Is recognized and commended in Scripture as a religious exercise (1Sa. 7:6; Jer. 36:9; Mat. 6:17; Act. 10:30; 1Co. 7:5).

III. The issue of his grief. And prayed before the God of heaven. Herein consists difference between godly and selfish sorrow. The one ends in blank despair, the other finds relief in prayer. The passionate writhing of a rebellious heart dares not look up. It leads to suicide and madness. Note,

1. Grief is sanctified by prayer. Pain no inherently sanctifying or softening virtue. Only when borne in faith and godly resignation does it leave a blessing. It then becomes sacred, and softens the heart, like dew upon mown grass, or showers on the thirsty soil. Submissive and prayerful sorrow one of the most gracious experiences that can happen to man.

2. Grief is relieved by prayer. Be careful for nothing, but in everything by prayer and supplication, &c. (Php. 4:6). In prayer the burden is cast upon One who is able and willing to bear it. If men find their burdens and anxieties lighter when they speak of them to their fellows, surely the relief must be greater when they unburden their mind to God, who is not only willing, but able to succour. Pent up mountain torrents are turbulent and furious; open streams are calmer, and more placid in their flow.

3. Grief is made fruitful by prayer. Sorrow without an outlet produces not good, but harm. It renders the spirit morose, and comforts no mourner. Only when grief is poured into the ear of God can it bear any good fruit. A saints tears are better than a sinners triumphs. Bernard saith: Lachrym pnitentium sunt vinum angelorum. The tears of penitents are the wine of angels. St. Lawrence Justinian, Patriarch of Venice, says: He cannot help sorrowing for other peoples sins, who sorrows truly for his own. St. Augustine: We mourn over the sins of others, we suffer violence, we are tormented in our minds. St. Chrysostom: Moses was raised above the people because he habitually deplored the sins of others. He who sorrows for other mens sins, has the tenderness of an apostle, and is an imitator of that one who said: Who is weak, and I am not weak? Who is offended, and I burn not! (2Co. 11:29).

FASTING

Neh. 1:4. And fasted

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.

1. To assist penitence. To afflict the soul, a phrase often employed in connection with abstinence (Lev. 16:29; Isa. 58:5). Without spiritual repentance bodily mortification worthless, and meaningless.

2. To mortify bodily lusts and promote heart purity. Fasting not end, but means. Not essential to holiness; only an accidental of our fallen state. No fasting in heaven, because no fleshly corruptions. Without falling into Manichean heresy, which makes sin necessarily inherent in the human body, we must regard the body as an enemy to spirituality. Paul did; hence, I keep under my body, &c. (1Co. 9:27).

3. To humble and gire sympathy with the poor. Opulent classes sympathize too little with struggling poor, because do not understand meaning of want. If practise occasional abstinence, and really suffer hunger, can better understand what others suffer constantly.

III. The duty of fasting.

1. Forms part of general principle of self-denial essential to true discipleship. If any man will be my disciple let him take up his cross daily, &c. (Luk. 9:23). This duty not to he despised because some abuse it. Because some make it meritorious, no reason why we should neglect it altogether. Most sacred ordinances (Lords Supper) have been most grossly perverted, and most gracious privileges most grossly abused. Counterfeits only prove the value of true coin.

2. Implied, and therefore enjoined, by words of Christ. This kind goeth not out but by prayer and fasting (Mat. 17:21).

3. Enforced by the example of Christ. In all things he our pattern. What Christ sanctioned by his own act cannot be considered as either superfluous, or superstitious. Point all objectors to him.

4. Associated in Scripture with the bestowal of great blessings. Nineveh spared when the inhabitants prayed, and mourned, fasting (Jon. 4:11). Ahab pardoned when he humbled himself with fasting (1Ki. 21:29). Christ promises heavenly reward to those whose fasting is sincere (Mat. 6:16).

IV. The manner and degree of fasting.

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

2. More often abstinence from superfluous food (Dan. 10:3).

V. The spirit in which to fast.

1. With sincere humility. Ostentation condemned by Christ (Mat. 6:16). Uncharitableness or peevishness often accompany the exercise and deprive it of all sweetness and profit. It may become a source of pride and a cover for sin.

2. With true repentance. This the essential principle of all abstinence. The sacrifice of the will is the truth forthshadowed. This only one outward sign of the complete surrender of the will in all things. Nothing meritorious. Only means to an end. That end the complete subjection of flesh to spirit, of the carnal nature to the spiritual. If it be objected, You should pay attention to the weightier matters of morality and benevolence, we reply: These ought ye to do, and not to leave the others undone. These outward things, as kneeling, weeping, and fasting, are good helps and preparations unto prayer. As Sarah continued three days in fasting and prayer, that the Lord would deliver her from her shame (Tobit 3); so Tobias maketh it a general rule, saying: Prayer is good joined with fasting. Ecclesiasticus says (Sir. 30:5): The prayer of him that humbleth himself pierceth the clouds, and she will not be comforted until she come nigh, nor go her way until the highest God have mercy upon her.

Illustrations:Neander says, Although the early Christians did not retire from the business of life, yet they were accustomed to devote many separate days entirely to examining their own hearts, and pouring them out before God, while they dedicated their lives anew to him with uninterrupted prayers, in order that they might again return to their ordinary occupations with renewed zeal and earnestness. These days of holy devotion, days of prayer and penitence, which individuals appointed for themselves, were often a kind of fast days. They were accustomed to limit their corporal wants on those days, or to fast entirely. That which was spared by their abstinence was applied to the support of their poorer brethren.

There are Christians whose flesh, whether by its quantity, or natural temperament, renders them sluggish, slothful, wavering, and physically by far too fond of the good things of the table and the wine-cellar. That sort of Christian pressingly needs fasting, ay, thorough fasting. Brave, large-hearted Martin Luther nobly confessed his need, and nobly acted it out, not without strife and lusting. Of fasting as a whole, and as applying to all, it may be said that while it has been perverted into a pestilent superstition, yet, in the words of Bishop Andrews, There is more fear of a pottingerful of gluttony, than of a spoonful of superstition.Grosart.

INTERCESSORY PRAYER

Neh. 1:5-11. And prayed before the God of heaven

Prayer variously designated invocation, petition, supplication, or intercession, according to the aspect in which it is regarded. The subject of this paragraph is intercessory prayer, i. e. prayer offered by one human being on behalf of another. That such intervention is admissible, and effectual in the Divine economy, is evident from the teaching of Scripture.

1. It is frequently enjoined (Num. 6:23-26; Job. 42:8; Psa. 122:6; Jer. 29:7; Joe. 2:17; Mat. 5:44; Eph. 6:18; 1Ti. 2:1; Jas. 5:14; James 1Jn. 5:16).

2. Illustrations of its efficacy abound. Abraham (Gen. 17:18-20; Gen. 18:23; Gen. 20:7-18). Moses (Exo. 8:12-31; Exo. 9:33; Exo. 17:11-13; Exo. 32:11-34). Jacob (Gen. 47:7; Genesis 49). David (2Sa. 12:16). Ezra (Neh. 9:3-15). Job (Job. 1:5; Job. 42:10). Elijah (1Ki. 17:20-23). Peter (Act. 9:40). Paul (Act. 28:8).

I. Here is intercessory prayer, based upon a true conception of the Divine character.

1. It regards him as the majestic ruler of the world. O Lord God of heaven, the great and terrible God. Great in power and government. Terrible in judgment and punishment. Such views of the Divine majesty calculated to inspire reverence and wholesome fear. Would check any tendency to presumption, and place the suppliant in a true position at the Divine footstool (Psa. 99:5; Psa. 132:7).

2. It regards him as the faithful and compassionate Father of his children.

(1) Faithful, that keepeth covenant. Some parts of covenant unconditional; a promise concerning seasons (Gen. 8:22); destruction of the world (Gen. 9:14-17). Some conditional upon moral conduct (Jos. 7:11; Jos. 23:16).

(2) Compassionate, and mercy (Exo. 20:6).

(3) To his children. Them that love him, and keep his commandments. This, beautiful description of filial spirit. The motive principle and the manifest conduct both indicated. First, inward affection, that love him; then, outward obedience, that keep his commandments. The first revealing itself by the second. The second the offspring of the first. That he may at once both tremble before him, and trust upon him; he describeth God by his goodness as well as by his greatness, and so helpeth his own faith by contemplating Gods faithfulness and loving-kindness.Trapp.

II. Here is intercessory prayer, untiring in its importunity and unselfish in its benevolence.

1. Unwearied in its importunity. Which I pray before thee now day and night (Neh. 1:6). Four months elapsed between the commencement of his intercession in Chisleu (Neh. 1:1), and the beginning of its fulfilment in Nisan (Neh. 2:1). Night and day, i. e. unceasingly, did Nehemiah press his suit. Such importunity sure to prevail. Inspired by the Holy Ghost, commended by the Saviour, and encouraged by the word of God, it cannot fail eventually (Act. 12:5; 2Co. 12:8; 1Th. 3:10). The kingdom of heaven suffereth violence, &c. (Mat. 11:12). Parable of the unjust judge (Luk. 18:5). Perseverance necessary not because God reluctant to hear, but because men are slow to value his gifts. When we rightly appreciate Gods mercies he bestows them freely, not before. The Jews divide their day into prayer, work, and repast; neither will they omit prayer for their meat or labour. The Mahommedans, what occasion soever they have, either by profit or pleasure, to divert them, will pray five times every day; and upon the Friday (which is their Sabbath) six times. How few and feeble are our prayers in comparison, either for ourselves or our brethren in distress.

2. Unselfish in its benevolence. Much anguish of mind, and self-sacrifice, accompanied the urging of this prayer. Rest forsook his frame and slumber his eyelids (Psa. 132:4; Pro. 6:4). His whole soul so thoroughly stirred that he cared neither for sleep nor food. Such intercession has all the marks of sincerity, and every probability of success.

III. Here is intercessory prayer, accompanied by self-abasement and contrition. And confess the sins of the children of Israel, which we have sinned against thee; both I and my fathers house have sinned (Neh. 1:6). From the spirit and language of this prayer we learn

1. That close approaches to God reveal unsuspected moral defects in the character even of good men. I and my fathers house have sinned. Though a sincere believer and servant of Jehovah, Nehemiah now discovered and remembered personal and family sins which bowed him to the earth in sorrow. The more closely he approaches the Holy One who cannot look upon sin (Heb. 1:13), the more distinctly and painfully does he perceive his unworthiness and demerit. Thus was it with Manoah (Judges 13), and Isaiah (Isaiah 6), and St. John (Revelation 1). When want real power in times of urgent need they discover their weakness. When daring suppliants press up to the steps of the mercy-seat they discover stains previously unsuspected. Comparatively innocent they may be (as Nehemiah was), but not without sin, and such as needs to be confessed and pardoned.

2. That the discovery of moral defects teaches good men their common depravity and mutual need of Divine mercy. Confess the sins of the children of Israel which we have sinned (Neh. 1:6). He discovers that in Gods sight there is no difference. He needs mercy and deserves wrath as much as they. Their sins are identified with his own. The suppliant who pleads for others sins, as though he had real contact with them, and felt their burdensomeness, will prevail. He who pharisaically thanks God that he is not as other men, in his prayers will not succeed much. When we can say, of whom I am chief, God will pardon both us and those for whom we intercede.

3. That the discovery of moral defects deprives good men of all right to intercede for others on the ground of their own merit. The holiest may not approach the throne of Mercy in his own name, or make his relationship to God a ground of appeal. Only one name, one plea, will avail. The name and blood of Christ are our grounds of appeal. The promise and character of God were theirs of old. For thy names sake was the Old Testament form of For Christs sake in the New. When we have done our utmost we are only unprofitable servants dependent upon Divine forbearance, and can perform no works of meritorious supererogation.

4. That the discovery of moral defects brings good men into that state of humility which is essential to success in prayer. To that man will I look; even to him that is poor and of a contrite spirit, and trembleth at my word (Isa. 66:2). Self-sufficiency renders Gods arm powerless to hear or help. Self-despair, which casts itself at the feet of God, saying, If thou canst do anything, have compassion, is sure to meet with a ready response. Human weakness commends itself to Divine omnipotence and compassion. Our impotence is our strongest recommendation to God.

IV. Here is intercessory prayer fortifying itself with strong arguments, and appealing to the most powerful motives.

1. It makes the promise of God its ground of appeal. Remember, I beseech thee, the word which thou commandedst thy servant Moses (Neh. 1:8; Deu. 4:25-31; Deu. 30:1-10). No argument so powerful with God as Remember. When men honour Gods Word, he will not he slow to hear their words. When the prayer of faith builds upon the word of promise it rests upon a sure foundation. God not a man that he should lie, or the son of a man that he should repent (Num. 23:19).

2. It regards the verification of one word as a reason for expecting the fulfilment of another. If ye transgress, I will scatter you If ye turn, I will gather you (Neh. 1:8-9). Half the prophecy had been carried out; Nehemiah claims the fulfilment of the other half. All the promises of God are yea (2Co. 1:20). No variableness or shadow of turning with God (Jas. 1:17). He who kept his covenant with Noah will keep it with his posterity to the end of time.

3. It regards the verification of maledictions as a ground for expecting the still more certain fulfilment of benedictions. If the curses were literally carried out, how much more willin ly will the great Father bestow the promised blessings. If in chastising he was faithful, surely he will not be less so in healing and restoring. The fact of their dispersion becomes the basis of his claim for their restoration: He who is faithful in that which he does unwillingly, will not be less faithful in that which he delights to do. If, because of his word, he punished, because of his word he will show mercy.

4. It appeals to the relationship existing between God and his chosen people. These are thy servants, and thy people (Neh. 1:10). Can he who has borne with them so long and so tenderly desert them now? The paternal heart is appealed to. If an earthly parent acknowledges this as the most powerful sentiment in his nature, how much more the heavenly. Had he not said, Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee (Isa. 49:15).

5. It repudiates a disloyal or presumptuous motive. Thy servants, who desire to fear thy name (Neh. 1:11). Not that they might boast and defy the God who had delivered them, as their fathers had done; not that they might free themselves from a heathen yoke only; but that they might fear and worship the God of Israel. Blessings that are to be laid on Gods altar when received will not be long withheld.

6. It makes past deliverance the ground of present expectation. Whom thou hast redeemed by thy great power, and by thy strong hand. The memory of the exodus from Egypt, and the victories of the wilderness and Canaan, excites the hope that God will again interfere on behalf of his people. The remembrance of those years of the right hand of the Most High, stimulates Nehemiahs prayer. Thus should the past ever instruct the present. He who studies the Churchs history will find ample material for the nourishment and strengthening of his faith in God.

V. Here is intercessory prayer accompanied by diligence in the performance of daily duties. And grant him mercy in the sight of this man. For I was the kings cupbearer (Neh. 1:11). The most earnest supplication not exonerate from personal effort, and the discharge of necessary duties. Prayer not to be made a substitute for work. The suppliant must relax no painstaking effort, and watch for the openings of Providence. Every step must be taken as though all depended on our own effort, and yet in entire dependence on Divine guidance. Thus may we in a sense answer our own prayers. Not necessary to leave ordinary spheres of work. Nehemiah asks Divine guidance in regular duty, that the monarch may be induced to grant him the petition which he was anxious to present at the first favourable opportunity.

Illustrations:One of the holiest and most devoted of modern missionaries, who after surmounting almost insuperable obstacles, at length completed his translation of the Scriptures into a language of surpassing difficulty, inscribed upon the last page of his manuscript these words:I give it, as the result of long experience, that prayer and pains, with faith in Christ Jesus, will enable a man to do anything.

schylus was condemned to death by the Athenians, and about to be executed. His brother Amyntas had signalized himself at the battle of Salamis, where he lost his right hand. He came into court, just as his brother was condemned, and without saying a word, held up the stump of his right arm in the sight of all. The historian says that, when the judges saw this mark of his sufferings, they remembered what he had done, and for his sake pardoned the brother whose life had been forfeited.
At the time the Diet of Nuremberg was held, says Tholuck, Luther was earnestly praying in his own dwelling; and at the very hour when the edict was issued, granting free toleration to all Protestants, he ran out of his house, crying out, We have gained the victory.
Rev. Charles Simeon wrote to a friend: With the hope of ultimate acceptance with God, I have always enjoyed much cheerfulness before men; but I have at the same time laboured incessantly to cultivate the deepest humility before God. I have never thought that the circumstances of God having forgiven me, was any reason why I should forgive myself; on the contrary, I have always judged it better to loathe myself the more, in proportion as I was assured that God was pacified toward me (Eze. 16:63). Nor have I been satisfied with viewing my sins, as men view the stars on a cloudy night, one here, and another there, with great intervals between; but have endeavoured to get, and to preserve continually before my eyes, such a view of them as we have of the stars in the brightest night: the greater and the smaller all intermingled, and forming as it were one continuous mass. There are but two objects that I have desired for these forty years to behold; the one is my own vileness, the other is the glory of God in the face of Jesus Christ; and I have always thought that they should be viewed together, just as Aaron confessed all the sins of the children of Israel, whilst he put them on the head of the scape-goat. The disease did not keep him from applying the remedy; nor the remedy from feeling the disease.

PRAYER FOR CHURCH REVIVAL

Neh. 1:5-11. And prayed before the God of heaven, &c.

I. Prompted by love for the Church. 1. Therefore persistent. Day and night. This love not fickle, or easily discouraged. Many waters cannot quench love (Son. 8:7). Not fruitless emotion, but practical in its aim.

2. Therefore fervent. Wept and mourned. The love deep, not superficial; therefore the prayer was fervent. This love, previously slumbering, now fully awakened; therefore prayer intense. This love, now sorely tried; therefore fervent prayer required.

II. Recognizes the personal unworthiness of the petitioner. Both I and my fathers house have sinned. This confession consistent with the priestly intercession of those who stand before God in the peoples name. Jewish high priests offered sacrifice first for their own sins, and then for the sins of the people (Heb. 7:27). Must come not as having any right to intercede, but as magnifying Gods mercy.

III. Is full of faith. Remember the word (Neh. 1:8).

1. Notwithstanding the Churchs declension. Sin not overlooked, or ignored; but viewed in the light of Divine mercy. Confessed, pardoned, and forsaken, it no longer becomes a hindrance. God will not remember against them his peoples sin when they repent thereof.

2. Because of the veracity of the Divine promise. I will gather. This, basis of all hope then and now. When pleading the promises, should do so in faith, nothing doubting, for God hath magnified his word above all his name (Psa. 138:2). This promise embraces

(1) The assurance of mercy after chastisement. I will scatter I will gather (Neh. 8:9).

(2) The renewal of former kindness. Whom thou hast redeemed by thy great power, and by thy strong hand (Neh. 1:10).

(3) The vindication of the Divine name and honour. These are thy servants, and thy people (Neh. 1:10).

Illustrations:It is related of an ancient king that he never granted a petition that was offered with a trembling hand, because it marked a want of confidence in his clemency. Have faith in God (Mar. 11:22).

A pious sick man in the western part of New York, used to pray for the preachers and the churches of his acquaintance daily at set hours. In his diary were found entries like this, I have been enabled to offer the prayer of faith for a revival in such a place. So through the list. It is said that each church was soon enjoying a revival, and nearly in the order of time named in the diary.

THE MAJESTY AND MERCY OF GOD

Neh. 1:5. The great and terrible God, that keepeth covenant and mercy

From this sublime invocation we gather

I. That there is perfect harmony in the attributes of the Divine nature. God is one. His nature indivisible. Men speak as though justice were necessarily opposed to mercy. No necessary antagonism. A God all mercy would be a God not only unkind, but unjust. Mistake to speak of mercy triumphing over justice. Mercy harmonizes with justice, never annihilates it. God is just, and yet the justifier of him that believeth (Rom. 3:26). In the pardon of a sinner we see the vindication of Divine justice no less than the magnifying of Divine mercy; and Divine mercy unites with Divine justice in the destruction of the finally impenitent. No wrath so fearful to contemplate as the wrath of the Lamb (Rev. 6:16).

II. That the Divine attributes are equally enlisted in the work of human salvation. Salvation as much an act of justice as of mercy. The holiness of God an important factor in the production of both repentance and regeneration. By the view of holiness, sin is discovered in its true colours. By the indwelling of the spirit of holiness, sin is destroyed and eradicated. Mercy and truth are met together (Psa. 85:10). Hence Watts has truthfully sung

Here the whole Deity is known; nor dares a creature guess,
Which of the glories brightest shone; the justice or the grace.

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. Mercy may be magnified at the expense of the moral law. God willing to forgive, but equally willing to defend against and deliver from sin itself. Guard against danger of so magnifying Divine mercy as to make sin a light offence. Gods law is, Sin shall not have dominion over you. Reckon ye yourselves to be dead unto sin (Romans 6). Then, as a merciful provision, If any man sin we have an advocate, &c. (1 John 1).

2. The contemplation of the Divine holiness alone tends to legalism. By viewing the spotless purity of the Divine character, and the rigid requirements of Divine law, apart from the gracious promises of Divine mercy, a spirit of legal bondage, or self-righteous asceticism, is engendered. Hence spring meritorious works, penances, and self-inflicted flagellations and other useless tortures. Not by works of righteousness which we have done, but according to his mercy he hath saved us (Tit. 3:5).

3. The contemplation of the unity of the Divine nature is essential to the formation of a true moral character. The spotless purity and immaculate holiness of the Divine nature deter from iniquity, and the violation of Gods law; whilst the tender mercy and loving-kindness of his nature encourage the penitent to crave pardon and grace.

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

1. Human goodness is at best one-sided. Some virtues developed at expense of others. Few Christians are fully and evenly matured. One aspect of moral goodness cultivated to the exclusion of others. Men follow too much their natural disposition in this. The gentle are apt to cultivate the passive graces alone, whilst the bold forget to clothe themselves with the meekness and gentleness of Christ.

2. Divine goodness alone is perfectly impartial. God both majestic and merciful; infinitely high, yet infinitely condescending. No exaggeration, nor inequality, nor partiality characterizes his nature or his government. His purity unsullied, his peace unruffled, his dignity uncompromised, his fidelity unchallenged, &c.

V. That notwithstanding the harmony of the Divine nature, men come into contact with different aspects of that nature according to their moral condition. As the magnet draws to itself certain metals similar in nature, and rejects certain others alien from it; so do men in their various characters attract different phases of Gods nature.

1. A penitent spirit is necessary to the experience of Divine mercy. Only such will seek it; only such require it: only such are capable of receiving and living in the enjoyment of it.

2. An obedient spirit is necessary to the continued experience of Gods favour. Paternal benedictions only promised to those who possess a filial spirit. If ye love me, keep my commandments, and I will pray the Father, &c. (Joh. 14:15). Disobedience always incurs Divine displeasure, and obscures the light of the Fathers countenance.

3. A rebellious spirit will infallibly provoke the exercise of Divine wrath. The soul that sinneth, it shall die (Eze. 18:4). God cannot look upon iniquity (Deu. 32:4). His character is pledged to active antagonism to evil. Sin not punished now as it deserves, because this is the day of salvation; and the mediatorial intercession of Christ holds back the thunderbolts of righteous anger.

Illustrations:A Jew entered a Persian temple, and saw there the sacred fire. He said, How do you worship fire? He was told. Then the Israelite replied, You dazzle the eye of the body, but darken that of the mind; in presenting to them the terrestrial light, you take away the celestial. The Persian then asked, How do you name the Supreme Being? We call him Jehovah Adonai; that is, the Lord who was, who is, and who shall be. Your word is great and glorious; but it is terrible, said the Persian. A Christian approaching, said, We call Him Abba, Father. Then the Gentile and the Jew regarded each other with surprise, and said, Your word is the nearest and the highest; but who gives you courage to call the Eternal thus? The Father Himself, said the Christian, who then expounded to them the plan of redemption. Then they believed, and lifted up their eyes to heaven, saying, Father, dear Father; and joining hands, called each other brethren.Krummacher.

IMPORTUNITY IN PRAYER

Neh. 1:6. I pray before thee now day and night

I. Natural.

1. If it be the expression of real need. When children want, they ask; when they feel deeply, they ask earnestly. This prayer protracted through four months; yet not mere repetition of words. Difference between real and artificial want: one listless in prayer, the other importunate. Conscious want asks and asks again. Prayer not to be regarded as end, but means. Many reverse this order. Nehemiah did not pray for sake of prayer, but for sake of object sought.

2. If it be the expression of urgent need. When we suffer pain we cry out. Starving man always importunate. The more needy the more earnest. Sinners under conviction of sin, groan and wrestle in agonizing importunity until they find relief. Christians wrestle with strong crying and supplications until they prevail. Sailors in a sinking vessel and miners in the prospect of certain death pray with real importunity because they are in urgent extremity. In the same spirit should we approach the throne of grace; for our need is the same, though we may not feel it.

3. If it be the expression of hopeful need. None can persevere earnestly in a cause known to be hope less. Hope cheers on the most despairing. Without hope nothing arduous could be undertaken. This inspires prayer. It looks to the goal, and anticipates eventual success. This hope must have a true foundation, and not rest on desire or possibility only. The word of God is the only secure foundation on which it can build (Neh. 1:8).

II. Necessary.

1. In order that the suppliant may be rightly affected. Nothing truer than that success in prayer depends on spirit of suppliant. Importunity promotes

(1) Tenderness,
(2) Spirituality,
(3) Humility,
(4) Zeal. Often the petitioner is not morally fit to receive the grace or gift desired. Prayer purifies the heart, sanctifies the will, and removes hindrances out of the way.
2. In order that the gifts may be rightly appreciated. God will not cast his pearls before swine. He will only give when his gifts are valued. What we seek for long and earnestly, we value highly when we gain. What easily won, lightly esteemed and easily lost. This true of money, lands, home, child, &c. The more hardly money is earned, the more carefully it is used. Those who have never earned, but inherited wealth, generally become spendthrift, because ignorant of value of money. Home only possesses its full significance to those who have crossed oceans and continents, and endured perils on land and sea to reach it. That life the most precious to the parent which has been oftenest snatched from the jaws of death. Gifts nearly lost, or dearly bought, are counted to be most precious and priceless.

3. In order that Gods conditions may be fulfilled.

(1) Faith required. He that cometh unto God, &c. (Heb. 11:6).

(2) Whole-hearted earnestness required. When they seek me with their whole heart (Psa. 119:2).

(3) Submission to the Divine will required. Thy will be done. All these conditions are promoted by continued importunity.

III. Scriptural.

1. The Bible enjoins it by precepts the most explicit. (Deu. 4:7. 1Ch. 14:11. 2Ch. 7:14. Job. 8:5. Psa. 1:5; Psa. 81:10; Psa. 145:18. Pro. 2:3. Isa. 30:19; Isa. 58:9. Jer. 31:9. Lam. 2:19. Mat. 7:7. Luk. 18:1. Rom. 12:12. Php. 4:6. 1Th. 5:17.)

2. The Bible encourages it by examples the most striking. (Gen. 18:32; Gen. 32:26. Exo. 32:32. Deu. 9:15. Jdg. 6:39. 1Sa. 1:10; 1Sa. 12:23. Ezr. 9:5. Psa. 17:1; Psa. 22:2. Dan. 6:10; Dan. 9:3. Mat. 15:23; Mat. 20:31. Act. 6:4; Act. 12:5. 2Co. 12:8. 1Th. 3:10.

IV. Successful. Though long delayed the answer came, and Nehemiahs importunity was amply rewarded.

1. Not in the sense that Gods will can be affected by mans importunity. That will is perfect and immutable. I am God, I change not (Mal. 3:6). If that will were variable there could be no confidence amongst men. The government of the world would rest upon no firm and solid foundation. Whilst the Divine will can never be changed, the exercise of that will may be affected by human conditions. The Fathers will is to save the whole race; for he willeth not the death of the sinner; but according to the laws which he has appointed for man, his will is limited by certain conditions which must be fulfilled before he can exercise that will. The same occurs in earthly relations. A wise father has a spendthrift son, whom he loves and would gladly treat with lavish generosity, but that he knows it would be his ruin. That son becomes reformed, and (not the fathers will, for that has re-remained the same, but) the fathers treatment of his son is altered accordingly. He can now do what he had the heart and will to do before, but not the judgment.

2. Not in the sense that God is reluctant, and can be overcome by human persuasion. This, a common error. Seen not so much in distinct affirmation as in public prayers, religious literature, and devout conversation. For our sakes, not for Gods sake, importunity required. Parable of unjust judge only designed to teach one salient truth, viz. the necessity for unwearying devotion in prayer, not the unwillingness of God to hear. The Old Testament passages (Gen. 18:32; Exo. 32:32), which represent God as apparently reluctant, and eventually persuaded, are anthropomorphic. Gods actual, practical government of the universe is amenable to the intercessions of the righteous. Certain blessings are promised only in answer to effectual fervent prayer (Jas. 5:16).

3. In the sense that importunity and prevalence are mysteriously, but certainly, connected. The how we may not be able to define; but the fact we cannot deny. The process here as elsewhere is mysterious, but the result is patent to all thoughtful and devout minds. Who can explain the connection between the seed and the plant, or between mind and matter? The presence of a mystery does not destroy our faith in the fact. Elias was a man subject to like passions as we are; yet he prayed, &c. (Jas. 5:17). Let them deny the facts who can; and they are worth many arguments.

Illustrations:Prayer pulls the rope below, and the great bell rings above in the ear of God. Some scarcely stir the bell, for they pray so languidly; others give an occasional pluck at the rope: but he who wins with heaven is the man who grasps the rope boldly, and pulls continuously with all his might.Spurgeon.

If from the tree of promised mercy thou
Wouldst win the good which loadeth every bough,
Then urge the promise well with pleading cries,
Move heaven itself with vehemence of sighs;
Soon shall celestial fruit thy toil repay
Tis ripe, and waits for him who loves to pray.
What if thou fail at first, yet give not oer,
Bestir thyself to labour more and more;
Enlist a brothers sympathetic knee,
The tree will drop its fruit when two agree;

Entreat the Holy Ghost to give thee power,
Then shall the fruit descend in joyful shower.

FORGOTTEN SINS REMEMBERED

Neh. 1:6. Both I and my fathers house have sinned

I. Sins forgotten are not necessarily sins forgiven.

1. Wicked men soon forget their sins. This arises from indifference to the nature and consequences of sin. Sin becomes a trifling matter easily committed, readily forgotten. Not therefore either forgotten or forgiven by God. I have spilled the ink over a bill, and so have blotted it till it can hardly be read, but this is quite another thing from having it blotted out, for that cannot be till payment is made. So a man may blot his sins from his memory, and quiet his mind with false hopes, but the peace which this will bring him is widely different from that which arises from Gods forgiveness of sin through the satisfaction which Jesus made in his atonement. Our blotting is one thing, Gods blotting out is something far higher.Spurgeon.

2. Good men may forget their sins. They often do. Nehemiah had done. Not heinous and wilful sins, for such they do not commit. He that committeth sin is of the devil (1 John). Sins of ignorance and of inadvertence, as well as of unbelief, &c., may be committed even by believers, and then forgotten

(1) Through neglecting faithful self-examination,
(2) Through an uneducated or half-enlightened conscience,
(3) Through a low moral sense.

II. Forgotten sins often hinder prayer. They did so in Nehemiahs case. Not until his own and his fathers sins had been acknowledged and pardoned could he prevail in prayer. What earnest Christian not had similar experience? The spirit of prayer mysteriously absent; oft repeated requests strangely unanswered. On carefully searching have found the hidden sin and put away the hindrance.

(1) They deprive the soul of the spirit of supplication.
(2) They act as barriers preventing access to God.

III. Forgotten sins often interfere with Church prosperity. No blessing for the Church at Jerusalem until these sins and theirs had been confessed and put away. Achan and his wedge of gold brought shame and defeat upon the armies of Israel. Secret evils cherished often cause great disaster and moral feebleness to the Church. 1. By depriving her of that joy which is her strength. The joy of the Lord is your strength. Without the clear assurance of the Divine favour joy impossible. When Church depressed and doubting, her work languishes.

2. By hindering Gods blessing from attending her efforts. Without his benedictions all the Churchs enterprises must fail. Paul may plant, Apollos may water, but God gives the increase.

IV. Forgotten sins are often remembered in seasons of gracious visitation. When God comes near and manifests himself as refiners fire, his servants are quick to discern, and sensitive to feel their most hidden faults, for

1. Revivals of religion promote self-examination and abasement.

2. Revivals of religion create a higher moral sense.

V. Forgotten sins must be confessed when brought to remembrance.

1. Vicariously. Not only own sins but sins of brethren and family, and Church. If we pray for them God will give them repentance and they will be saved. They shall be made willing in the day of his power.

2. Separately. As, in the text, Nehemiah confesses their sins by name, so should all earnest suppliants acknowledge their failures, not in general terms only, but in detail and separately. This will produce clear views of sin in all its reality, and will deepen the sorrow of a sincere repentance.

3. Accompanied by prayer for mercy. This, great end of confession, viz. that guilt be cancelled, and sins remitted. Confession in itself no virtue, unless it spring from a desire for pardon, and a determination to shun the cause of sin in the future.

GODS MEMORY

Neh. 1:8. Remember, I beseech thee, the word that, &c.

I. Gods memory is infallible.

1. Its records are accurate. No human records are so. Errors in everything human. Memory of man fails, and deceives him. Gods memory absolutely infallible, because he alone can see things as they really are.

2. Its records are impartial. Prejudice and personal bias enter into all human histories. This bias often quite unconscious and unavoidable. Perfect disinterestedness impossible under existing limitations of human life. God only can look down from the serene heights of immaculate purity, and impartially record the transactions of men.

3. Its records will form the basis of mans acquittal or condemnation at the Day of Judgment. The verdict pronounced by Christ in the case of the seven Asian churches, a prelude of the General Judgment of all churches and peoples. Each letter commences with, I know thy works (Revelation 2), implying that the judgment pronounced is infallibly true. Such momentous issues, as eternal life and eternal death, could not depend upon anything less than an infallible record of the whole period of earthly probation; and none but God can furnish such a record. Not one shall be unrighteously condemned. No miscarriage of justice can possibly occur at that tribunal.

II. Gods memory is omniscient. Hence the appeal, Remember.

1. It takes cognisance of the most obscure events as well as the most public. No deed of darkness or act of cruelty unobserved. No cup of water or widows mite given without the notice of at least One Eye. What was done in secret shall one day be proclaimed on the housetop. All things are naked and open to the eyes of him. Hell is naked before him, and destruction (Job. 24:6).

2. It is acquainted with the most microscopic details of human life. Not only does he observe and regulate suns and starry systems in their orbits, but the most infinitesimal animalcul live and move and have their being under his eye. If he be anywhere, he is everywhere; if he be in anything, he is in everything. If he order the seraphs flight, he ordains the sparrows fall: if he tells the number of the stars, he numbers the very hairs of the heads of his saints. The minuteness of Providence its perfection. Since he is above all, and through all, and in all, let us look to him for all, let us look to him in all.

3. It fathoms the most secret thoughts and motives. Thou compassest my path, &c; for there is not a word in my tongue, but lo, O Lord, thou knowestit altogether (Psalms 139). Thoughts unbreathed in word are recorded in his memory; and motives unsuspected by the most intimate friend are there written down.

III. God loves to be reminded of h is word. Remember, I beseech thee, the word which thou commandedst thy servant Moses (Neh. 1:8).

1. Not that he needs to be reminded of it. Strictly speaking God can neither remember nor forget, for all things are present with him. Figuratively he is said to do both (Isa. 62:6-7).

2. Not that he desires to forget. He delights to honour the word of his promise, and is Dot slow concerning his promise, as some men count slackness (2Pe. 3:9).

3. But because he loves to see his children believing his word. All men love to be trusted. Parents especially delight to see their children exercise the most implicit trust in their veracity. God also seeks to be trusted, and is pleased when his word is believed. Christs upbraiding couched in these words: O slow of heart to believe (Luk. 24:25).

Illustration:There is a recent application of electricity by which, under the influence of its powerful light, the body can be so illuminated as that the workings beneath the surface of the skin may be seen. Lift up the hand, and it will appear almost translucent, the bones and veins clearly appearing. It is so in some sense with Gods introspection of the human heart. His eye, which shines brighter than the sun, searches us, and discovers all our weakness and infirmity.Pilkington.

PUNISHMENT AND PENITENCE

Neh. 1:8-9. If ye transgress, I will scatter you, &c.

Here we trace that sequence which is everywhere taught in Bible, viz.:

I. That sin is invariably followed by punishment.

1. Sometimes with loss of temporal good. I will scatter you abroad. The loss of national status and social integrity followed loss of Gods favour. They are to-day a standing witness to all the world of the faithfulness of Jehovahs word. Josephus says that in his time they had grown so wicked, that if the Romans had not destroyed and dispersed them, without doubt either the earth would have swallowed them up, or fire from heaven would have consumed them. This kind of punishment not always inflicted. Wicked men flourish and grow rich, yet their end is miserable enough.

2. Always with loss of spiritual blessing. Friendship of world enmity against God. Gods favour only secured and continued by separation from sin. Withdrawal of Divine approval must follow deviation from path of Divine precepts.

3. Hereafter with the loss of all good. Hell is most frequently referred to as a loss, the negation of all that is dear and sweet and to be desired; loss of heaven, of peace, of Gods presence, of opportunity, of gracious influences of the Holy Spirit, in word, the loss of the soul. The loss of hope bitterest ingredient in cup of despair. Sin not always manifestly punished in this world; but always really so. In the next life the punishment will be manifest to all the universe. Sin shall not go unpunished. The thought of the future punishment for the wicked which the Bible reveals is enough to make an earthquake of terror in a mans mind. I do not accept the doctrine of eternal punishment because I delight in it. I would cast in doubts if I could, till I had filled hell up to the brim: I would destroy all faith in it: but that would do me no good; I could not destroy the thing. Nor does it help me to take the word everlasting, and put it into a rack like an inquisitor, until I make it shriek out some other meaning; I cannot alter the stern fact. The pea contains the vine, and the flower, and the pod in embryo: and I am sure when I plant it, that it will produce them and nothing else. Now every action of our lives is embryonic, and according as it is right or wrong, it will surely bring forth the sweet flowers of joy, or the poison fruits of sorrow. Such is the constitution of this world; and the Bible assures us that the next world only carries it forward. Here and hereafter whatsoever a man sows, that shall he also reap.Beecher.

II. That true penitence is invariably followed by pardon. But if ye turn unto me, and keep my commandments, &c. The sequence carried out in this history. National repentance was followed by national restoration to Gods favour and forfeited privileges.

1. True repentance implies the forsaking of evil. This, first step. Greek words (metameleia, and metanoya) signify change of purpose, and change of thought. Not mere desire or emotional sorrow: but deep contrition resulting from clear view of heinous character of sin. Only when Jews abandoned idolatry and heathen associations could they be received again as Gods heritage.

2. True repentance implies turning to God. By sin do men turn from God: by repentance they return and cleave to him. Judas an instance of insincere repentance; he turned from his sin, but turned not to God, but went straight into arms of despair. Peters true repentance urged to the feet of his offended Saviour, where he found mercy.

3. True repentance includes a determination of future obedience. This mentioned as a condition in Gods promise, and quoted in Nehemiahs prayer, if ye turn unto me, and keep my commandments, &c. Evangelically keep them, for with a legal obedience none can do so. The penitent must have at least an earnest desire and firm resolve to do them as far as he can by Gods grace.

4. Pardon is as certain to follow true penitence as punishment sin. Both rest upon Gods I will. His threatenings and his promises both stand true. If he fulfil the curses, he will certainly fulfil the benedictions. If punishment has followed sin, we may confidently look for mercy to follow the forsaking of sin. God not less ready to restore than to scatter.

5. Pardon is accompanied by the restoration of forfeited privileges. Yet will I gather them from thence, and will bring them into the place which I have chosen, to set my name there (Neh. 1:9). Not only would they be redeemed from exile and captivity, but re-established in Jerusalem, and enjoying all the privileges of Gods special providence and protection. When sinners turn to God they receive all the evangelical blessings of the New Testament Covenant through Christ. Adoption, assurance, sanctification, heirship, heaven, are all theirs, through faith in Jesus Christ.

Illustrations:Let him take hold of my strength, that he may make peace with me: and he shall make peace with me. I think I can convey the meaning of this passage by what took place in my own family within these few days. One of my children had committed a fault, for which I thought it my duty to chastise him. I called him to me, explained to him the evil of what he had done, and told him how grieved I was that I must punish him for it. He heard me in silence, and then rushed into my arms, and burst into tears. I could sooner have cut off my arm than have struck him for his fault; he had taken hold of my strength, and had made peace with me.R. Tolls.

The first physic to recover our souls is not cordials, but corrosives; not an immediate stepping into heaven by a present assurance, but mourning and lamentations, and a bitter bewailing of our former transgressions. With Mary Magdalene, we must wash Christs feet with our tears of sorrow, before we may anoint his head with the oil of gladness.Browning.

Like Janus Bifrons, the Roman god looking two ways, a true repentance not only bemoans the past, but takes heed to the future. Repentance, like the lights of a ship at her bow and her stern, not only looks to the track she has made, but to the path before her. A godly sorrow moves the Christian to weep over the failure of the past, but his eyes are not so blurred with tears, but that he can look watchfully into the future, and, profiting by the experience of former failures, make straight paths for his feet.Pilkington. Repentance without amendment is like continual pumping at a ship, without stopping the leak.

ELECTING GRACE

Neh. 1:9-10. Now these are thy servants, and thy people

I. A chosen place. The place that I have chosen to set my name there.

1. Historically, Jerusalem. By Gods appointment this city is called the holy city; because he chose it for the dwelling-place of his people, and the site for his temple. Hence the Psalmist: The Lord hath chosen Zion, he hath chosen it for a dwelling-place for himself: this is my resting-place for ever: here will I dwell, because I have chosen it (Psalms 132). For this reason it was holy, though the people by their wickedness had defiled it. Other towns and countries have been chosen by God to play an important part in working out his gracious purposes in the redemption of man, as Bethlehem, Nazareth, Babylon, Rome, &c. Jerusalem exalted above all other cities. The place, however, can make no one holy or acceptable before God: for he chose not the man for the places sake, but the place for the mans sake.Pilkington.

2. Typically, the Church militant. The Christian Church is now to the world what the holy city was of old. There God dwells, and appoints his ordinances and manifests his glory. As in the holy city so in the Christian Church, there may be worldlings and aliens who nominally belong to the Church, but really have no right or portion therein. Membership in the Church does not necessarily involve spiritual life in the New Testament any more than it did in the Old Testament dispensation. The Church is Gods workshop, where his jewels are polishing for his palace and house; and those he especially esteems, and means to make most resplendent, he hath oftenest his tools upon.Leighton. Hypocrites are not real members, but excrescences of the Church, like falling hair or the parings of the nails are of the body.Salter.

3. The Church triumphant. The Church militant and the Church triumphant really one; like a city built on both sides of a river. There is but a stream of death between grace and glory. Heaven is the final home of Gods chosen people. There he has recorded his name, and there doth he dwell in unclouded light. Often called the New Jerusalem.

II. A chosen people. These are thy servants and thy people. His by separation from the surrounding heathen, by redemption from Egypt, by special and unnumbered favours. From these words we may gather who are Gods elect.

1. Gods elect are they who recognize him as Lord. Thy servants. Entering his service they obey his behests, and in all things submit to his will. As servants who are diligent and dutiful have a right to the care and protection of their masters, so Jehovahs servants may reckon upon his providence and grace. Let the obedience and joyfulness of our lives proclaim the character of the God we serve, else the world may say of us, as Aigoland, king of Saragossa, said of certain lazars and poor people, whom he saw at the table of Charlemagne when he came to be baptized, that he would not serve a God who did no more for his servants than had been done for those poor wretches.

2. Gods elect are they who recognize him as their king. And thy people. As such they render him regal homage, and honour all his laws, because they love his person. And as earthly subjects look up to their monarch and his government for protection and relief, so do the subjects of the King of kings look up to him for assistance and deliverance in their extremity.

3. Gods elect recognize him as their great Redeemer. Whom thou hast redeemed, &c. Israel only thus redeemed, none others could claim this mark of electing grace. If not redeemed, then non-elect. Same mark of Divine election still holds good. Whatever men may imagine, only those are elect who show by their life that they have come out of spiritual bondage. Note concerning this redemption,

(1) That it was a Divine work. Thou hast redeemed. An act worthy of God: impossible to any one but God: reflecting highest glory on the character of God. Nothing less than Divine power, joined with infinite love and unerring wisdom, could have accomplished the worlds redemption through the atonement of Christ.

(2) That it was a work of surpassing difficulty. By thy great power and by thy strong hand. The redemption from Egypt was difficult because of the waywardness of the Israelites, and the opposition of Pharaoh. The ransom of the race from the penalty of sin still more difficult, on account of the depravity of fallen humanity, and on account of the claims of Gods inviolable law. The provision and subsequent government of Israel a work of gigantic and humanly insurmountable difficulty. Yet as Jehovah fed and led, and settled his people not only in the wilderness but in Canaan, so will he supply all the need of all his children. He is able to save them to the uttermost, that come unto God by him (Heb. 7:25).

(3) That it was a work accomplished through human agency. Moses was the leader and deliverer of Israel under Gods direction. Thy strong hand may refer to his agency, as thy great power indicates the source of his strength. The second redemption required a human agent. Christ came as Gods strong hand to lift up and lead out of captivity the enslaved human race.

Illustrations:A senator related to his son the account of the book containing the names of illustrious members of the commonwealth. The son desired to see the outside. It was glorious to look upon. Oh! let me open it, said the son. Nay, said the father, tis known only to the Council. Then, said the son, tell me if my name is there. And that, said the father, is a secret known only to the Council, and it cannot be divulged. Then he desired to know for what achievements the names were inscribed in that book. So the father told him; and related to him the achievements and noble deeds by which they had eternized their names. Such, said he, are written, and only such are written in this book. And will my name he there, asked the son. I cannot tell thee, said the father; if thy deeds are like theirs, thou shalt be written in the book; if not, thou shalt not be written. And then the sonconsulted with himself; and he found that his whole deeds were playing, and singing, and drinking, and amusing himself; and he found that this was not noble, nor temperate, nor valiant. And as he could not read as yet his name he determined to make his calling and election sure.

We may adopt Archbishop Leightons beautiful illustration of a chain, which he describes as having its first and last link,election and final salvation,in heaven, in Gods own hands; the middle oneeffectual callingbeing let down to the earth into the hearts of his children; and they laying hold of it, have sure hold of the other two, for no power can sever them.
Though the mariner see not the pole-star, yet the needle of the compass that points to it, tells him which way he sails. Thus, the heart that is touched by the loadstone of Divine love, trembling with godly fear, and looking towards God in fixed believing, points at the love of election, and tells the soul that its course is heavenward, towards the haven of eternal rest. He that loves may be sure that he was loved first; and he that chooses God for his delight and portion, may conclude confidently that God hath chosen him to be one of those that shall enjoy him for ever; for that our love, and electing of him, is but the return and re-percussion of the beams of his love shining upon us.Salter.

Suppose a rope cast down into the sea for the relief of a company of poor shipwrecked men ready to perish, and that the people in the ship, or on the shore, should cry out unto them to lay hold on the rope that they may be saved; were it not unreasonable and foolish curiosity for any of those poor distressed creatures, now at the point of death, to dispute whether the man who cast the rope did intend and purpose to save them or not, and so minding that which helpeth not, neglect the means of safety offered? Thus it is that Christ holdeth forth, as it were, a rope of mercy to poor drowned and lost sinners. It is our duty then, without any further dispute, to look upon it as a principle afterwards to be made good, that Christ hath gracious thoughts towards us: but for the present to lay hold on the rope.Rutherford.

MODEST GOODNESS

Neh. 1:11. Thy servants, who desire to fear thy name

I. It counts it an honour to serve God in any capacity. Thy servants.

1. It regards God as Master as well as Father. Dutiful obedience to explicit commands, required no less than filial to devotion. It surrenders not only affection, but will.

2. It regards the meanest task in Gods service as an unspeakable honour. The lowest office in the court of an earthly monarch is a post of honour; how much more so the lowest footstool in the house of the King eternal. The service not a task, because offspring of love. ()

II. It makes very humble professions before God. Who desire to fear thy name.

1. It dares not mention faultless conduct. With Abraham it says, I, that am but dust and ashes, have taken upon me to speak unto the living God (Gen. 18:27); with Jacob, I am not worthy of the least of all the mercies (Gen. 32:10); with Asaph, So foolish was I, and ignorant, I was as a beast before thee (Psa. 73:22); and with Paul, I am less than the least of all saints (Eph. 3:8). The Pharisee appealed to his virtuous conduct, and was rejected; the publican, to his unworthiness, and was accepted. This, a sphere of action and of trial, rather than of rapture and triumph. Blessed is the man that feareth always.

2. It makes profession only of good intentions. Who desire to fear thy name. Even Nehemiah can boast of nothing higher. The whole life of a Christian is nothing else but sanctum desiderium, a holy desire; seeking that perfection which cannot be fully attained on earth (Php. 3:12).

3. It does not remain satisfied with good desires. Many there are who cannot speak with assurance of any higher experience than the presence of holy purposes and intentions. They cannot yet say they do fear, or love him, but that they desire to do so. Encouraging promise for all such:Blessed are they that do hunger and thirst after righteous ness, &c. (Matthew 5). These desires are proofs of something good, and pledges of something better. They are evidences of grace, and forerunners of glory. They are the pulse of the soul, indicating the state of spiritual health. But these desires must be active ones, issuing in realized power and purity, and Christlike gentleness. Desires which issue in no effort to attain them are like the vain prayer of Balaam, who could say, Let me die the death of the righteous, and let my last end be like his (Num. 23:10); but who had no concern to live their life. Herod wished to see our Saviour work a miracle, but would not take a journey for the purpose. Pilate asked, What is truth? and would not wait for an answer. Desires are nothing without endeavours. ()Jay.

III. It cherishes a reverent fear of God. Who desire to fear thy name.

1. Not fear of punishment. Such fear cast out by love. All fear that hath torment eradicated in the believer by the expulsive power of a new affection. ()

2. The filial fear of grieving an infinitely tender Father. God has three sorts of servants in the world; some are slaves, and serve him from a principle of fear; others are hirelings, and serve him for the sake of wages; and the last are sons, and serve him under the influence of love.Seeker.

Illustrations: () When Calvin was banished from ungrateful Geneva, he said, Most assuredly if I had merely served man, this would have been a poor recompense; but it is my happiness that I have served Him who never fails to reward his servants to the full extent of his promise.

() Sir Joshua Reynolds, like many other distinguished persons, was never satisfied with his own efforts, however well they might satisfy others. When M. Mosnier, a French painter, was one day praising to him the excellence of one of his pictures, he replied, Alas, Sir! I can only make sketches, sketches.

Virgil, who was called the prince of the Latin poets, was naturally modest, and of a timorous nature. When people crowded to gaze upon him, or pointed at him with the finger in raptures, the poet blushed, and stole away from them, and often hid himself in shops to escape the curiosity and admiration of the public. The Christian is called upon to let his light shine before men: but then it must be with all meekness, simplicity, and modesty.
() Pagan nations have always stood in awe of deities, whose wrath they have deprecated, and whose love they have never hoped for. Their worship is one of slavish joy-killing dread. In the East India Museum, in London, there is an elaborately carved ivory idol from India, with twelve hands, and in every hand a different instrument of cruelty. On the door of the Cathedral of St. Nicholas, in Friburg, Switzerland, is a notice requesting the prayers of the charitable, for the souls of the departed, who are represented as being surrounded by purgatorial flames. Underneath is a contribution-box with this inscription, Oh! rescue us; you at least who are our friends.

UNANSWERED PRAYERS

Neh. 1:11. Prosper, I pray thee, thy servant this day, &c.

Here is help urgently needed, earnestly solicited, yet unaccountably delayed. The prayer does not seem to have been answered until four months later, though offered continually. Prayer may remain unanswered

I. Through some defect in the spirit of the suppliant.

1. Want of submission. The Lords prayer is the model for all prayer. There we find three conditions preceding the only petition for temporal good, viz. Hallowed be thy name; thy kingdom come; thy will be done, &c. These implicitly precede all true prayer. Unsubmissive prayers sometimes answered to teach men their folly in choosing their own way in preference to Gods. Payson was asked, when under great bodily affliction, if he could see any particular reason for this dispensation. No, he replied, but I am as well satisfied as if I could see ten thousand; Gods will is the very perfection of all reason. It is said that Dove, the Leeds murderer, was preserved from what appeared to be the certain fatal termination of an illness, by the passionately unsubmissive prayers of his mother, who lived to see her son led to the gallows.

2. Weakness of faith. He that cometh unto God must believe, &c. Without faith it is impossible to please God (Heb. 11:6). This truth illustrated by most of Christs miracles.

3. Self-seeking motives. God regards the spirit, and will grant nothing to gratify unhallowed and selfish ambition. We ask amiss if we seek for good that we may consume it on our lusts (Jas. 4:3). Thus did Simon Magus desire the gift of the Holy Ghost for the sake of personal gain and fame, but was detected and punished (Act. 8:9-13). ()

4. An unforgiving spirit. Let us lift up holy hands, without wrath, &c. (1Ti. 2:8). An uncharitable spirit condemns itself whenever it repeats the words, Forgive us our trespasses as we forgive them that trespass against us. If we regard iniquity in our heart God will not hear us (Psa. 66:18). The importance of a forgiving spirit in approaching the throne of mercy is fully and clearly expressed in the opening sentences of the Communion Service. Ye that do truly and earnestly repent of your sins, and are in love and charity with your neighbours, draw near, &c.

5. A superficial sense of want. God only promises to satisfy real, not fancied wants. Until we come to feel the pain of want, not able fully to value heavenly gifts. God bestows few blessings where not wanted, or not valued.

II. Through some defect in the nature of the petition.

1. It may be unsuitable. This, not cause of delay in Nehemiahs case. The kings favour was necessary to the success of his enterprise. Good men err in judgment. God may answer prayer, but not as we expected. The means desired may not be the most suitable for the attainment of the end contemplated.

2. It may be harmful. Child may ask for a razor to play with. Father refuses because life would be endangered. Our Father loves his children too well to grant them what he knows would ruin both body and soul.

3. It may be impracticable. Whilst true that nothing is impossible with God, also true that he has chosen to govern the moral and material universe by certain fixed laws, some of which he never interferes with, and others only for very momentous reasons. Our prayers may require the over-riding of these laws on insufficient grounds; hence their failure. This he will make known to the sincere suppliant by the inspiration and illumination of the Holy Ghost.

III. Through immaturity in the conditions required to give full value to the blessing sought. This probably the cause of the delay in Nehemiahs case. He was a good and upright man, and his petition was unimpeachable, for it was eventually granted. Circumstances were not ripe. Answers are sometimes delayed:

1. Because Gods agents are not yet in full sympathy with the work. King not yet in favourable mind, people not yet driven to extremity. All Gods agents are to be educated in his school for his work. When their training complete he brings them forth and uses them, not before. Thus Moses, David, Paul, &c. were educated.

2. Circumstances are not yet congenial. Every great enterprise needs favourable surroundings for its inception, as much as the seed requires good soil. Bury the acorn in the sand, and it remains barren. Cast the corn-seed into the ocean, and it produces no harvest Even so, the most laudable enterprise, the most desirable reformation, planted in the midst of unfriendly circumstances will come to nought. Germany was ready for Luther, England for Wesley, Scotland for Moody, hence their success where others failed.

3. Because the time was not opportune. The hour had not yet come. Gods times are in his own hands. Of the times and seasons knoweth no man. Having done all, it is our duty to wait the moving of the pillar. At the right moment God will manifest himself, and appear on behalf of his people.

Illustration:() It is recorded of an architect of the name of Cnidus, that having built a watch-tower for the king of Egypt, to warn mariners from certain dangerous rocks, he caused his own name to be engraved in large letters on a stone in the wall, and then having covered it with plaster, he inscribed on the outside, in golden letters, the name of the king of Egypt, as though the thing were done for his glory. He was cunning enough to know that the waves would ere long wear away the coat of plastering, and that then his own name would appear, and his memory be handed down to successive generations. How many are there who, whilst affecting to seek only the glory of God and His Church, are really seeking whatever is calculated to gratify self-love. Could the outer coat of their pretences be removed, we should see them as they really are, desirous not of Gods glory, but of their own.Trench.

MANS EQUALITY BEFORE GOD

Neh. 1:11. In the sight of this man

The familiar way in which Nehemiah speaks of the king before God suggests

I. That the greatest earthly potentates are themselves subjects of a higher King. They equally under his laws and subject to his will. () They and their meanest subjects on a perfect level in the heavenly court. God no respecter of persons. This thought should enable us to conquer the fear of man. This thought should make us satisfied with our lot Their Master and Judge and ours the same. ()

II. That the most powerful monarchs are but men. This man.

1. Fallen men. All we like sheep, &c. There is no difference, &c. None righteous, no not one (Psa. 14:2; Rom. 3:9; Isa. 53:6; Psa. 143:2. All needing the same mercy; all requiring to seek it in the same way (humbly), and on the same terms (repentance and faith). All stand before judgment-seat of Christ (Rom. 14:10; 2Co. 5:10).

2. Suffering men. Liable to same pains, infirmities, bereavements, accidents, &c. One touch of nature makes all the world akin. One pang of suffering too.

3. Dying men. All amenable to king of terrors. He enters the palace as well as poor-house. Queen Elizabeth begged for another hour to live, but death was inexorable. It lays the monarch low with the same stroke that smites his meanest subject. Honours thus fleeting not to be compared with the everlasting joys which are at Gods right hand.

III. That God is no respecter of human distinctions.

1. Not that he disapproves of the ordinary distinctions of social position. This inevitable. If all men made equal to-day, some would have risen and others have fallen by to-morrow. Masters and servants, monarchs and subjects, teachers and taught, there must of necessity be as long as human society exists. The ideas of the socialist contrary alike to Divine law and practical utility. Only before God are men in any sense equal.

2. But that he regards character as everything; the accidentals of social position as nothing. What a man is, not what he has, commends him to God. ()

IV. That the best means of influencing earthly monarchs is to secure the aid of Jehovah. So did Nehemiah. The propriety of this act seen in his management of the undertaking. Intercourse with God will best prepare for dealings with men. When we thus address ourselves to God, difficulties vanish. His kingdom ruleth over all. Every event under his direction; every character under his control. When Herod imprisoned Peter, the Church assembled together, not to draw up a petition and address it to the king; but to seek Gods interposition. They applied, not to the servant, but the master; to one who had Herod completely under check: Prayer was made, without ceasing, of the Church unto God for him. What was the consequence? When Herod would have brought him forth, &c. (Act. 12:6). Solomon says, The kings heart is in the hands of the Lord, as the rivers of water: he turneth it whithersoever he will (Pro. 21:1). Eastern monarchs were absolute; yet God had them more under his command than the husbandman has a direction of the water in a meadow. There is a two-fold dominion which God exercises over the mind of man.

1. By the agency of his grace, as in the case of Saul of Tarsus. From a furious persecutor, he becomes at once an apostle.

2. By the agency of his providence. History is full of this.Jay.

Illustrations:() What are they when they stand upon the highest pinnacles of worldly dignities, but bladders swelled up with the breath of popularity? nothings set astrut; chessmen, that on the board play the kings and nobles, but in the bag are of the same material, and rank with others.Bp. Hopkins.

() King Canute was one day flattered by his courtiers on account of his power. Then he ordered his throne to be placed by the sea-side. The tide was rolling in, and threatened to drown him. He commanded the waves to stop. Of course they did not. Then he said to his flatterers, Behold how small is the might of kings.

() With God there is no freeman but his servant, though in the galleys; no slave but the sinner, though in a palace; none noble but the virtuous, if never so basely descended; none rich but he that possesseth God, even in rags; none wise but he that is a fool to the world and himself; none happy but he whom the world pities. Let me be free, noble, rich, wise, happy to God.Bp. Hall.

ADDENDA TO CHAPTER 1

Neh. 1:3. SIN RUINS A KINGDOM

I. If there be a moral governor of the universe, sin must provoke him. A righteous God must love righteousness; a holy God, holiness; a God of order, order; a God of benevolence, benevolence; and accordingly he must abhor all that is opposite to these. Hence, it is said, that God is angry with the wicked every day; the wicked shall not stand in his sight; he hateth all workers of iniquity. And this is essential to every lovely and reverential view we can take of God. For who could adore a being who professed to govern the world, and suffered the wicked to go on with impunity.

II. If sin provoke God, he is able to punish it. He is the Lord of Hosts, the Lord strong and mighty, the Lord mighty in battle. All the elements are his. Every creature obeys his nod, from an archangel to a worm. How idle therefore to talk of armies, navies, and alliances, and say after comparing force with force, Oh! the enemy cannot come! He cannot come unless God send him; but he can come easily enough if he should. Is anything too hard for the Lord, when he would either show mercy or execute wrath.

III. Bodies of men are punishable in this world only. In eternity there are no families, churches, nations. If therefore a country is to be destroyed, it is tried, condemned, and executed here. When we see an individual sinner prospering in the world, and not immediately punished, our faith is not staggered; for we know that his day is coming. But if a wicked people were allowed to escape, we should be confounded, we should ask, Where is the God of Judgment? For in this case they are not punished now; and they cannot be punished hereafter.

IV. There is a tendency in the very nature of sin to injure and ruin a country. It violates all the duties of relative life. It destroys subordination. It relaxes the ties which bind mankind together, and makes them selfish and mean. It renders men enemies to each other. Social welfare cannot survive the death of morals and virtue.

V. Gods dealings with guilty nations are confirmed both by his word and all human history. He has invariably punished them in due time. Witness the state of Nineveh, Babylon, and others. Thus the nation Samuel addressed put his declaration to the trial and found it true. A succession of severe judgments befell them, till at last wrath came upon them to the utter most, and the Romans came and took away both their place and nation.

VI. God always gives previous intimation of his coming to judge a nation. So that were men not blind and deaf, they must see and hear his coming. When you see the body wasting away by disease, and every complaint growing more inveterate, you suspect that death will be the consequence; it is already begun. Christ said, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is Ye hypocrites! ye can discern the face of the sky, and of the earth; but how is it that ye do not discern this time?

VII. If God has favoured a nation with the revelation of his will, their sins are aggravated by means of this light. Where much is given, much will be required. He that knew his Lords will, and did it not, shall be beaten with many stripes. Thus, a heathen country committing the very same sins with a country enlightened with the Gospel, is far less criminal. A country overspread with superstition, where the Bible is scarcely known, would be far less guilty than a country favoured with a purer worship, and where evangelical instruction is open to all.

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. Thus God from time to time aggravated the sins of the Jews. He made them ride upon the high places of the earth, &c. But Jeshurun waxed fat, and kicked, &c.

IX. When a nation is under the corrections of the Almighty, they are eminently sinful if they disregard the tokens of his wrath. Hence Isaiah says, In that day did the Lord God of Hosts call to weeping and to mourning, &c., and behold joy and gladness; let us eat and drink, for to-morrow we die. Jeremiah also says, Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction; they have made their faces harder than a rock; they have refused to return.

X. Shameless sinning is a sure proof of general corruption. And where is there a man who is not more ashamed of a threadbare coat than a dishonest action? To fail in business, and defraud innocent sufferers of their lawful property, is no longer scandalous. Impurity is tolerated. Behold the experiments which fashion has tried upon the reserve, the decency, the purity of woman! Learn

1. Who is the worst enemy of his countrythe sinner.

2. Who is the best friendthe Christian. By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked.Jay, abridged.

Neh. 1:7. FORGOTTEN SINS REMEMBERED

I. We are all chargeable with faults. Testimony of Scripture and conscience are both against us. There is not a just man upon earth, that doeth good and sinneth not. They are all gone out of the way: there is none that doeth good, no, not one. (Ecc. 7:20; Rom. 3:12). David feared God, and hated evil, yet needed to pray, Cleanse thou me from secret faults (Psa. 19:12). James, though an apostle, affirms, In many things we offend all. John was beloved above all the apostles, and bore most of his Masters image, yet he declares, If we say that we have no sin, we deceive ourselves (1Jn. 1:8). All have sinned, and come short of the glory of God. This fact is confirmed by everything we feel within us, and observe without us. What faults? We have forgotten the Son of God, the Lord of life and glory. We are chargeable with ingratitude, not against an earthly benefactor, but a heavenly one. Every forbidden action that we have done, every sinful word that we have spoken, every irregular thought that we have entertained, or unhallowed wish that we have harboured in our breast, accumulates our load of guilt.

II. We are liable to forget our faults. Men have convictions of sin, but they stifle them. Amidst the pleasures or employments of time, they lose even the recollection of their guilt; and go forward in the same course, suspecting no danger, till utter destruction overtakes them.

1. Through ignorance of the true nature of sin. Its malignity is not properly understood. Men think of sin as a light matter: if it inconvenience them, they exclaim against it; if not, they practise it with little compunction or concern. They do not reflect on what sin is in the sight of God, nor think as they ought of its result in a future world; and hence they forget it.

2. Through self-love. Self-love when regulated is laudable and useful; because it leads to the hatred of what is evil, and to the pursuit of what is good. But that love of self which possesses and actuates thousands, is little different from the love of sin; they love indolence, sensual gratification, and ease; they resemble a man with a diseased limb, who chooses death by fatal degrees, rather than amputation.

3. Through hurry of business.

4. Through elevation in worldly circumstances. Great numbers, from the pressing importunity of their secular concerns, from the eager desire of getting forward in the world, forget their souls, forget their sins, forget the Saviour, and abide in the most dangerous state of folly and insensibility.

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

1. Providential occurrences. These regard ourselves, the affliction of our persons, or our immediate connections. The case of the widow of Zarephath an illustration. She had one son; the prophet Elijah resided in her house; no affluence was there: but by him, the Lord made her barrel of meal not to waste, and her cruse of oil not to fail. Suddenly her son was taken from her by the stroke of death; hear what she said to the prophet, Art thou come unto me to call my sin to remembrance, and to slay my son? (1Ki. 17:18). Had her son lived, and Providence continued to smile, probably her convictions would have remained asleep. Other providential occurrences regard the condition of those about us, and thus strike our observation. We witness sometimes the difficulties in which others are involved; we think of what occasioned such difficulties, and are reminded of similar causes in ourselves, which might have produced similar effects. An idle man sees in another the effects of indolence,that he is reduced to poverty, and clothed in rags; a drunkard observes in another the effects of intemperance,that his health is impaired his circumstances embarrassed, and his character ruined. These things are adapted to awaken conviction, to bring a mans own faults to remembrance. Illustration furnished by the account of the woman taken in adultery (Joh. 8:7-9); Josephs interview with his brethren (Gen. 42:21), and Belshazzars feast (Dan. 5:1-7). In each case the men remembered their faults.

2. The ministry of Gods word. This word is profitable not only for doctrine and instruction, but also for correction and reproof. See this in the case of the Jews who stoned Stephen. They were cut to the heart (Act. 7:45). The case of Felix also another illustration in point. Whilst Paul reasoned of righteousness, temperance, and judgment to come, Felix trembled (Act. 24:25). When Peter preached on the day of Pentecost, they were pricked in their hearts, and said unto Peter, and to the rest of the apostles, Men and brethren, what shall we do? (Act. 2:37). David and Nathan (2Sa. 12:7-12). By the law is the knowledge of sin (Rom. 3:20).

IV. When we are reminded of our faults we should be ready to confess them. Confess your faults one to another (Jas. 5:16). This gives no countenance to the arbitrary practice of popish confessions; for according to this passage the people have as much right to demand confession from the priests, as the priests have from the people. It enjoins candour, and open confession of blame, when professing Christians have offended one another. Confession also must be made to God. He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy (Pro. 28:13). This clearly implies that they can have no mercy who do not confess their sins. Let a man proudly persist in maintaining his innocency; let him think highly of what he calls his moral rectitude; let him vainly imagine that his good deeds outweigh his bad ones; or let him sink into a state of obstinate indifferencethat man is certainly not in the way of mercy. If we say that we have no sin, we deceive ourselves. If we confess our sins, God is faithful and just to forgive us our sins (1Jn. 1:8-9). What sins? Lament before God a hard heart, a proud heart, a corrupt heart. Lament before him a fretful temper, a peevish, a passionate temper. Lament the weakness of your faith, the deadness of your hope, the languor of your love, the coldness of your zeal, the inefficiency of all your desires and resolutions.

V. Confession of faults should always be attended with real amendment. This is an incumbent duty; for what is repentance? It includes a disposition to undo all the evil which we have done. Zaccheus repentance was of the right kind, for he offered to make restitution. Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation I restore him fourfold (Luk. 19:8). Repentance is nothing without reformation; and reformation, in many instances, is a mere name without restitution: Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more. If I have done iniquity, I will do no more (Job. 34:31-32).Kidd, abridged.

Neh. 1:10. AN ELECT PEOPLE

I. True believers are the objects of a special choice. Note

1. Its author. God hath from the beginning chosen you to salvation. We cannot, without contradicting Scripture, dispute the fact that Gods people are a chosen peoplechosen of God. Do not object to the term; remember where you find it; seek rather to understand the subject, and objections will subside. Whilst God injures none, surely he may confer special benefits on some. Let it be granted that the choice of some implies that others are not chosen; yet who can gainsay the language of St. Paul, Nay but, O man, who art thou that repliest against God? &c. (Rom. 9:20). Shall not the Judge of all the earth do right? Doubtless he shall!of this we may rest assured: The Lord is righteous in all his ways, and holy in all his works.

2. The date of this choice. From the beginning. This expression must be explained by similar passages which relate to the same subject. St. Peter says, Ye are a chosen generation, elect according to the foreknowledge of God (1Pe. 2:9; 1Pe. 1:2). St. Paul, whom he did foreknow, he also did predestinate. Foreknowledge leads us back to some period previous to the existence of those persons; and there is no text more explicit than that which occurs in the Epistle to the Ephesians, According as he hath chosen us in him (Christ), before the foundation of the world. Now, what was before the foundation of the world must have been in eternity; for we cannot conceive a point of time, before time commenced. Time is a parenthesis in eternity; a limited duration which regards creatures. Here then is taught the freeness of this choice. If it was from the beginning, it was before man had his being: consequently there could be no worthiness in us, or any of our race, influencing the Most High to such a choice.

3. The end of this choice. To salvation. The Israelites as a nation were chosen of God, but not all of them to salvation, for many fell; and we are admonished to take heed lest we fall after the same example of unbelief (Heb. 4:11). The twelve were chosen to the office of apostleship, but not all of them to salvation, for Judas was of their number. Have not I chosen you twelve, and one of you is a devil? (Joh. 6:70). Do you ask, What is salvation? It is heaven. It includes the complete deliverance from all evil, and the full possession of all good; it includes an entire freedom from sin, and the constant enjoyment of purity and peace; it includes an everlasting release from all that is painful and distressing, and the endless fruition of whatever can satisfy and exalt the immortal mind, the eternal fruition of God himself.

II. True believers are persons of a peculiar character. The people of God are predestinated to be conformed to the image of his Son. They are chosen in Christ before the foundation of the world, that they should be holy and without blame before him in love (Eph. 1:4).

1. They are believers of the truth. Chosen to salvation, through belief of the truth. Not possible to give a more concise definition of faith than herethe truth; hence our Lord said, Ye shall know the truth, and the truth shall make you free. Believing the truth is receiving it as the record of God, in such a way as to feel affected and influenced by it according to the nature of the things which it regards. Are we believers of the truth? If not, we have no Scriptural evidence of our election of God to salvation.

2. They are partakers of the Spirit. If any man have not the Spirit of Christ he is none of his (Rom. 8:9). A man is not born again but of the Spirit; and the new birth or regeneration is the commencement of the new life. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you (1Co. 3:16). Not without reason are we admonished, Quench not the Spirit.

3. They are the subjects of sanctification. The Holy Spirit produces it, and gradually promotes it; they are chosen to salvation through sanctification of the Spirit. Sanctification is holiness, and there is no way of attaining holiness but by the Spirit of Holiness. Sanctification is the best evidence of faith; it is also the best possible mark of election to salvation. We have proof that we are of God, only so far as we are like God. Is he our Father? Where then is resemblance to him? If multitudes of professors examine themselves by this test, it is to be feared they will have little hope left of their interest in everlasting love.Kidd.

ILLUSTRATIONS

Benevolence.

1. It is said of Lord Chief Justice Hale, that he frequently invited his poor neighbours to dinner, and made them sit at table with himself. If any of them were sick, so that they could not come, he would send provisions to them from his own table. He did not confine his bounties to the poor of his own parish, but diffused supplies to the neighbouring parishes as occasion required. He always treated the old, the needy, and the sick with the tenderness and familiarity that became one who considered they were of the same nature with himself, and were reduced to no other necessities but such as he himself might be brought to. Common beggars he considered in another view. If any of these met him in his walks, or came to his door, he would ask such as were capable of working, why they went about so idly. If they answered, it was because they could not get employment, he would send them to some field, to gather all the stones in it, and lay them in a heap, and then paid them liberally for their trouble. This being done, he used to send his carts, and cause the stones to be carried to such places of the highway as needed repair.
2. I often think, says Coleridge, with pleasure, of the active practical benevolence of Salter. His rides were often sixty, averaging more than thirty miles a day, over bad roads, and in dark nights; yet not once was be known to refuse a summons, though quite sure that he would receive no remuneration; nay, not sure that it would not be necessary to supply wine, or cordials, which, in the absence of the landlord of his village, must be at his own expense. This man was generally pitied by the affluent and the idle, on the score of his constant labours, and the drudgery which he almost seemed to court; yet with little reason, for I never knew a man more to be envied, or more cheerful, more invariably kind, or more patient; he was always kind from real kindness and delicacy of feeling, never being even for a moment angry.

Prayer must be submissive.

1. A Christian widow in London saw, with great alarm, her only child taken dangerously ill. As the illness increased she became almost distracted from a dread of losing her child; at length, it became so extremely ill, and so convulsed, that she kneeled down by the bed, deeply affected, and in prayer said, Now, Lord, thy will be done. From that hour the child began to recover, till health was perfectly restored.
2. Lord Boling-broke once asked Lady Huntingdon how she reconciled prayer to God for particular blessings, with absolute resignation to the Divine will. Very easily, answered her ladyship, just as if I were to offer a petition to a monarch, of whose kindness and wisdom I had the highest opinion. In such a case my language would be,I wish you to bestow on me such or such a favour; but your Majesty knows better than I, how far it would be agreeable to you, or right in itself, to grant my desire. I therefore content myself with humbly presenting my petition, and leave the event of it entirely to you.
3. The late Mr. Kilpin of Exeter writes, I knew a case in which the minister praying over a child apparently dying, said, If it be thy will spare The poor mothers soul, yearning for her beloved, exclaimed, It must be his will, I cannot bear ifs. The minister stopped. To the surprise of many the child recovered; and the mother, after almost suffering martyrdom by him while a stripling, lived to see him hanged before he was twenty-two! It is good to say, Not my will, but thine be done.

Modest goodness.

1. Two or three years before the death of John Newton, when his sight was so dim that he was no longer able to read, an aged friend and brother in the ministry called on him to breakfast. Family prayer succeeded. It was the good mans custom to make a few remarks upon the passage read. After the reading of the text, By the grace of God I am what I am, he paused for some moments, and then uttered the following affecting soliloquy:I am not what I ought to be! Ah, how imperfect and deficient. I am not what I wish to be. I am not what I hope to be. Soon, soon, I shall put off mortality, and with mortality, all sin and imperfection. Yet though I am not what I ought to be, nor what I wish to be, nor what I hope to be, I can truly say I am not what I once was, a slave to sin and Satan, and I can heartily join with the apostle and acknowledge, By the grace of God I am what I am. Let us pray.

2. An individual, says a missionary, employed in the translation of the Scriptures at a station where I resided, on arriving at the passage, Now are we the sons of God (1Jn. 3:2), came running to me in great haste, exclaiming, No, no, it is too much; allow me to render it, Now are we permitted to kiss his feet. A simple and beautiful representation of those feelings with which Christians should ever contemplate the dignity of their character, and the honour conferred upon them.

3. Dr. Lathrop was a man of generous piety, but much opposed to the noisy zeal that seeketh the praise of men. A young divine, who was much given to enthusiastic cant, one day said to him, Do you suppose you have any real religion? None to speak of, was the excellent reply.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

TEXT AND VERSE-BY-VERSE COMMENT

I. The Wall is Rebuilt, and Reforms are Instituted at Nehemiahs First Visit: chapters 17
A. Nehemiah hears of Jerusalems helplessness.
1. Report on Jerusalem.

TEXT, Neh. 1:1-4

1

The words of Nehemiah the son of Hacaliah.

Now it happened in the month Chislev, in the twentieth year, while I was in Susa the capitol,

2

that Hanani, one of my brothers, and some men from Judah came; and I asked them concerning the Jews who had escaped and had survived the captivity and about Jerusalem.

3

And they said to me, The remnant there in the province who survived the captivity-are in great distress and reproach, and the wall of Jerusalem is broken down and its gates are burned with fire.

4

Now it came about when I heard these words, I sat down and wept and mourned for days; and I was fasting and praying before the God of heaven.

COMMENT

Neh. 1:1 begins with a statement that its source is Nehemiah: adequate evidence that he is the author of the entire book, or at least the major part of it, The month Chislev, their ninth month, would correspond roughly with our December. The reference to the twentieth year is explained more fully in Neh. 2:1. The custom of the time was to date all events from the beginning of the rule of the present king; each kings rule would begin with the year one. Comparing this with Ezr. 7:1; Ezr. 7:8, and assuming that the Artaxerxes is the same person in each case, we can determine that the events of the book of Nehemiah begin thirteen years after Ezras start for Jerusalem, or twelve years after the conclusion of Ezras book, i.e., 445 B.C.

Susa was the city in Elam, 200 miles east of Babylon, where the Persian kings maintained a residence, and from which they ruled their kingdom for a part of each year (cf. comments on Ezr. 6:2).

The Hanani of Neh. 1:2 was probably Nehemiahs own brother: cf. Neh. 7:2. From the emphasis which is made in the sentence, it would appear that the visitors from Judah had not searched Nehemiah out with a grievance, but that Nehemiah had initiated the inquiry concerning his fellow-Jews who had escaped, i.e. returned to their homeland, and concerning affairs at Jerusalem.

Their report in Neh. 1:3 indicates both physical and mental distress, arising out of the condition of the citys walls and gates. The breaking down of the wall (chiefly of stone) and the burning of the gate (chiefly of timbers) had been done by Nebuchadnezzar, 141 years earlier. Some suppose that this is a reference to more recent events of which Nehemiah would not have been aware before this, and that therefore, the walls and gates had been partially restored after the Captivity. The Bible makes no mention of previous reconstruction of the walls, except in the false report of Israels enemies in Ezr. 4:12. If there had been any repairs, they surely could not have been very extensive.

Nehemiahs grief as portrayed in Neh. 1:4 (It was perfectly acceptable for a man to weep because of mental anguish in their culture.) would be easily understood. Without walls the city would have no defense against vandalism or military action, except what they could supply with watchful human bodies. They would be especially vulnerable to the Samaritans, their nearest neighbors. There was something he could do, however: he could fast and pray.

WORD STUDIES

SUSA (Neh. 1:1; Shushan): lily, something brightly colored. It was named possibly from the lilies growing in its pools, or from the beauty of the city as the kings residence. Its base is the origin of the names, Susan, or Susanna, and of the headings for Psalms 45, 80.

COMMANDMENT (Neh. 1:7; Mitzvah): what has been set up, or put, or placed; that is, a monument. Something established, confirmed, appointed, ordained; hence commanded. By keeping these, one is enabled to stand, or endure: Exo. 18:23. Bar Mitzvah, son of the commandment, uses this word.

STATUTE (Neh. 1:7): to cut in, hew, hack; engrave, or carve. Then, something decreed, prescribed, appointed, because it is carved in stone.

ORDINANCE (Neh. 1:7): the primary idea is to set upright, or erect, or render justice; to govern or rule; hence, judgments.

NEHEMIAH: The last three letters represent the name of God: Jehovah. The first five letters portray drawing the breath forcibly, panting, sighing, or groaning; they come to mean console, comfort. Thus the name means Comfort of Jehovah or Jehovah has comforted. The word comfort, also occurs in the names Menahem and Nahum. It is the first word in Isaiah 40.

Fuente: College Press Bible Study Textbook Series

I.

(1) The words of Nehemiah.Rather, The narrative or record. Both as referring to his affairs and as written by him.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(1) In the month Chisleu.The names rather than the numbers of the months are generally employed after the captivity: Nisan, Iyar, Sivan, Tammuz, Av, Elul, Tishri, Marchesvan, Chisleu, Tebeth, Shevat, Adar; with an intercalary month, the second Adar. Chisleu answers nearly to our December.

In the twentieth year.Of the reign of Artaxerxes Longimanus, which began B.C. 465 and ended B.C. 425.

In Shushan the palace.Susa, the capital of Susiana; where, after the capture of the Babylonian empire, a great palace was built by Darius Hystaspis, the ruins of which are still seen. It was the principal and favourite residence of the Persian court, alternating with Persepolis, the older capital, and Babylon. Shushan was one of the most ancient cities in the world; and is associated with the visions of Daniel, and with the feast of Ahasuerus (Dan. 8:2, Est. 1:3).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(1-3) Introductory: tidings brought to Nehemiah concerning the sad estate of Jerusalem and the people.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

THE SAD TIDINGS FROM JUDAH, Neh 1:1-3.

1. The words of Nehemiah Like each book of the twelve minor prophets, this Book of Nehemiah opens with an announcement of its author’s name. In thus it differs from all the other historical books. Nehemiah is here called the son of Hachaliah, but otherwise his genealogy is unknown. He was, probably, like Zerubbabel, a descendant of the house of Judah, and of the family of David. His words are here to be understood, not merely as his discourses, but his acts and experiences also.

The month Chisleu The ninth month of the Jewish year, corresponding nearly with our December. It was amid the rains of this same month, twelve years before, that the Jews assembled at Jerusalem to Ezra to confess their sins, and to put away their heathen wives. Ezr 10:9.

The twentieth year Of Artaxerxes, king of Persia. Comp. Neh 2:1.

Shushan the palace So called because it was the seat of the principal palace of the Persian Empire. Strabo says (xv, 3, 3) that the palace of this place was embellished more than the other palaces of the empire. Shushan, or, as it is more commonly called, Susa, was the winter residence of the kings of Persia, as Ecbatana was their summer residence. See note on Ezr 6:2. It has been identified with the modern Sus, or Shush. Its ruins cover a space six thousand feet long, by four thousand five hundred feet broad. By excavations made in these mounds of rubbish, Mr. Loftus, in 1852, discovered what he regards as the remains of the identical palace mentioned here and in the Book of Esther. He ascertained the position of the seventy-two columns of the ancient palace, and was thus enabled to present the following ground-plan. In this plan there is a great central hall of thirty-six columns, surrounded on three sides by great porches, each having twelve columns. These columns were over eight feet in diameter, and stand about twenty-seven feet apart. The same plan appears, also, in the great palace of Xerxes at Persepolis. See note on Est 5:1. These exterior porches were, according to Fergusson, the great audience halls, and served the same purpose as the “house of the forest of Lebanon” in Solomon’s palace. It was at this great palace that Daniel saw his vision of the ram and the he goat, (Dan 8:2😉 here Xerxes “sat on the throne of his kingdom” when he ordered the feast at which he proposed to exhibit the beauty of his queen Vashti, (Est 1:2😉 and here Nehemiah served as cupbearer.

Shushan was one of the most ancient and celebrated cities of the East, and was wisely fixed upon by the kings of Persia as the chief seat of their court and empire. Its ruins are situated about one hundred miles north of the northern end of the Persian Gulf, in a fertile region watered by the rivers Kherkhah and Dizful.

Fuente: Whedon’s Commentary on the Old and New Testaments

Commentary.

The book opens with a typical opening line. Nehemiah was not a prophet and therefore we would not expect it to say too much. But he was an extremely important person within the Persian Empire. He was ‘cupbearer to the king’. That does not mean that he was a waiter. It indicates that he was the man who received the cup from a servant, and after tasting it to see if it was poisoned by pouring the wine into his hand and drinking it, handed it to the king. He was thus the one man in a position to most easily poison the king. Consequently he was a man in whom the king placed absolute trust. And we soon discover that Nehemiah had entry into the king’s presence at other times, which accentuates his importance. Few had that privilege.

Introduction.

Neh 1:1

‘The words of Nehemiah the son of Hacaliah.’

It is possible that the simple title ‘Nehemiah the son of Hacaliah’ was considered by him as sufficient to indicate who he was. It may well have been his view that it was only lesser men who had to provide details. In his day his name said everything. He was, of course aware that he intended to provide some detail later (Neh 1:11), but that was in the course of the narrative. Here he was simply ‘Nehemiah ben Hacaliah’, a man of renown. Nehemiah means ‘Yah has comforted’. The meaning of Hacaliah is unknown. The name Nehemiah was a common one and is testified to of others in Neh 3:16 and Ezr 2:2. It is also attested in extra-Biblical records. But there was only one Nehemiah ben Halachiah

On the other hand some see in this description the hand of the editor as he sought to combine Nehemiah’s record with the book of Ezra. But however we see it, some such introduction would always have been necessary, even prior to that, so that we would know who was in mind in what was to follow. And besides, if it were the words of an editor we might have expected a more detailed introduction. It was only the man himself, aware of his own importance, who could be so brief. And this would also explain the seemingly careless dating (the king’s name is not mentioned).

‘The words of –.’ The Hebrew word translated ‘words’ often indicates doings and activities, and it clearly does that here. The aim is to describe Nehemiah’s deeds, and what he accomplished. Compare 1Ki 11:41; 1Ki 14:19 ; 1Ch 29:29; 2Ch 9:29.

Nehemiah Learns Of The Sad Condition Of Those Who Had Escaped from Babylon And Of The Recent Destruction Of The Walls Of Jerusalem That The Returnees Were Attempting To Build ( Neh 1:1-3 ).

Neh 1:1-2

‘Now it came about in the month Chislev, in the twentieth year, as I was in Shushan the fortress, that Hanani, one of my kinsmen, came, he and certain men out of Judah, and I asked them concerning the Jews who had escaped, who were left of the captivity, and concerning Jerusalem.’

As with the name, so with the date. He assumes that the recipient of his account will know which king it is whose reign it is the twentieth year of, (he also knows that he will make it clear in Neh 2:1). This may portray the haughtiness and contemporary attitude of someone who felt that there was no need to say more, because the long reign of Artaxerxes was a permanent institution throughout the empire. He would not have known that he was writing for posterity. Alternatively it may indicate that it was chapter 2 which began an official record made by him, possibly in a report to the king, and that he added this explanatory information in chapter 1, with the date given in Neh 2:1 being in mind, when he made it available to a wider audience. He would know that the reader would find the more detailed reference in Neh 2:1. The twentieth year of Artaxerxes (Neh 2:1) would be 446 BC, and the month of Chislev around November/December. It was the ninth month of the Jewish calendar commencing from the first month Nisan (Passover month – March/April). This raises a slight problem in that the following Nisan (Neh 2:1) is also said to be in the twentieth year, but that is probably looking at the numbering from the point of view of the commencement of the reign of Artaxerxes rather than the commencement of the New Year.

Again some see in this lack of mention of the king’s name the hand of an editor who was conjoining the two narratives, of Ezra and Nehemiah, who expected his readers to refer back to Ezr 7:1; Ezr 7:11; Ezr 7:21; Ezr 8:1. But those references are rather remote, and anyway the same argument could have applied in Neh 2:1, and yet the details of the reign are given there. It thus rather suggests that Neh 2:1 was what was in mind.

‘The fortress Shushan (Susa).’ This was the winter residence of the Persian kings, with Ecbatana being their summer residence (Ezr 6:1). The ruins of Susa lie near the River Karun and it was once, in the second millennium BC, the capital of Elam, continuing as such into the first millennium. It was a powerful and impressive city. It was finally sacked by Ashurbanipal of Assyria in 645 BC, who sent men into exile from there to Samaria (Susanchites – Ezr 4:9). But it was restored, and it was at Susa that Daniel had one of his visions (Dan 8:2). Darius I built his palace there, and it was there that Xerxes (Ahasuerus) demoted his chief wife, Vashti, replacing her with Esther (Esther 1-2). The fortress had again been restored by Artaxerxes.

It is apparent from this verse that Nehemiah regularly received fellow-Jews as guests into the king’s fortress, so that it is not surprising that Jewish affairs obtained a hearing at high levels. Hanani, (‘He is gracious’), whom he received at this time, along with other prominent Jews, may well have been his brother, although the word need only indicate a kinsman. The Hanani in Neh 7:2 may or may not be identical, for Hanani was a common name. We do not know whether this was just a private visit, or whether it was a deputation concerning some official matter. Nor do we know whether they were visiting from Judah, or had simply been to Judah on a visit. Nehemiah may well have summoned them on learning of their arrival from Judah because he wanted to learn about the situation there.

Whichever way it was he asked them concerning the situation in Judah and Jerusalem, and how ‘those who had escaped, who were left of the captivity’ were going on. He clearly had a deep interest in the land of his forefathers. The question then arises as to who he was referring to by these words. Does he mean the returned exiles who had ‘escaped’ from Babylonia, a remnant of the captivity, who had returned to Judah (compare Ezr 9:8 which speaks of ‘a remnant to escape’), or is he speaking of those who had initially escaped captivity and had remained in Judah? The former appears more likely, especially in view of Ezr 9:8. It is certainly not likely that he was unaware of the fact that exiles had returned to Judah from Babylonia under the decrees of the kings of Persia, and he would naturally as a Jew himself be concerned about their welfare.

Neh 1:3

‘And they said to me, “The remnant who are left of the captivity there in the province are in great affliction and reproach. The wall of Jerusalem also is broken down, and its gates are burned with fire.”

We have already seen in Ezra that the Jews who had returned from Babylon saw themselves as the true Israel, ‘the remnant’ of Israel who ‘escaped’ (Ezr 3:8; Ezr 9:8). It is therefore quite clear that it is the returnees who had established themselves in Judah who were seen as ‘the remnant who are left of the captivity (exile)’. Does this then mean that Nehemiah did not see himself as a part of the remnant of the captivity? The answer, of course, is no. His heart and his spirit were with them. What he did not have was permission to go. Like Daniel before him, he was not in a job that he could leave at will. He was a slave, albeit a very exalted one, of the king of Persia.

‘Are in great affliction and reproach.’ The word used for ‘affliction’ is regularly translated ‘evil’. Great evil had come upon them. This suggests that they were having a very difficult time indeed, and reminds us how little we know about the problems that they faced, problems of drought, recurring violence, constant antagonism of their neighbours, and so on. The word for reproach indicates the constant criticism and hatred that was directed against them because they refused to dilute Yahwism by allowing syncretists to worship with them. All around them sought to bring them into shame, the syncretistic Jews who had remained in the land and were largely only semi-Yahwists; the syncretistic half-Yahwists in Samaria; and the out and out idolaters. The returnees, and those who sided with them, were being treated as outcasts and pariahs because of their faithfulness to truth. The situation had no doubt been made worse by the putting away of wealthy idolatrous wives, who were put away because of their idolatry which was affecting the remnant. They would have had great influence among their own people (Ezra 9-10).

Furthermore this appalling situation was revealed physically in the state of Jerusalem. As a consequence of their adversaries the walls that they had been attempting to rebuild had been broken down, and its gates burned with fire (Ezr 4:23). All their attempts to make themselves secure had been stymied. The reaction of Nehemiah here, and the fact that it is mentioned at all, demonstrates that this must have occurred recently. He would have know perfectly well what had happened to the walls of Jerusalem as a result of the Babylonian invasion, and it was history long gone (over one hundred and forty years previously). News of it would hardly, therefore, have been brought to him, nor would it have stirred him. It suggests that he had seemingly previously heard, and rejoiced over the fact, that the walls were being rebuilt so that the fact that they had now been again destroyed hit him hard.

Fuente: Commentary Series on the Bible by Peter Pett

Neh 1:1-11 Nehemiah’s Divine Commission Neh 1:1-11 records the divine commission of Nehemiah. We often find a divine commission at the beginning of the story of God’ servants in the Scriptures. We see in the book of Genesis that Adam, Noah, Abraham, Isaac and Jacob each received their commissions at the beginning of their genealogies which divide the book of Genesis into major divisions. We also see how Moses received his divine commission near the beginning of his story found within Exodus to Deuteronomy. Joshua received his commission in the first few verses of the book of Joshua. Also, we see that Isaiah, Jeremiah, and Ezekiel each received a divine commission at the beginning of their ministries. The book of Ezra opens with a divine call to rebuild the Temple and the book of Nehemiah begins with a call to rebuild the walls of Jerusalem, which callings Ezra and Nehemiah answered. In the New Testament, we find Paul the apostle receiving his divine commission in Act 9:1-22 at the beginning of the lengthy section on Paul’s life and ministry.

Each of these divine callings can be found within God’s original commission to Adam in the story of Creation to be fruitful and multiply. For these men were called to bring the about the multiplication of godly seeds. The patriarchs were called to multiply and produce a nation of righteousness. Moses was called to bring Israel out of bondage, but missed his calling to bring them into the Promised Land. Joshua was called to bring them in to the land. Esther was called to preserve the seed of Israel as was Noah, while Ezra and Nehemiah were called to bring them back into the Promised Land. All of the judges, the kings and the prophets were called to call the children of Israel out of sin and bondage and into obedience and prosperity. They were all called to bring God’s children out of bondage and destruction and into God’s blessings and multiplication. The stories in the Old Testament show us that some of these men fulfilled their divine commission while others either fell short through disobedience or were too wicked to hear their calling from God.

Neh 1:1  The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,

Neh 1:1 “The words of Nehemiah the son of Hachaliah” Word Study on “Nehemiah” Strong says the Hebrew name (H5166) means, “consolation of Jah,” being derived from two Hebrew words: (H5162), which means, “to sigh, to breathe strongly,” and by implication, to be sorry, to pity, to console,” and (H3050), which is an abbreviated form of YHWH. Gesenius says this name means, “whom Jehovah comforts, i.e. whom He aids.”

Word Study on “Hachaliah” Strong says the Hebrew name (H2446) means, “darkness of Jah,” being derived from two Hebrew words: (H2447), which means, “to be dark,” and (H3050), which is an abbreviated form of YHWH. Gesenius says it means, “whom Jehovah disturbs, dark.”

Comments There are three individuals mentioned in the Scriptures with the name Nehemiah, the prominent one being the son of Hachaliah and governor of Judah [Neh 1:1; Neh 8:9; Neh 10:2 ]. The Scriptures also mention an individual named Nehemiah the son of Azbuk [Neh 3:16 ], and Nehemiah, a member of the group who first returned to Jerusalem from Babylonian Captivity [Ezr 2:2, Neh 7:7 ]. Neither Nehemiah the governor of Judah nor his father Hachaliah are mentioned outside the book of Nehemiah.

Neh 1:1 “And it came to pass in the month Chisleu, in the twentieth year” Comments – The Hebrew civil year began in September, coinciding with a “West-Semitic” tradition, while the Hebrew sacred year began with the month of Nisan (March/April), coinciding with the Babylonian calendar. [32] The month of Chislev (Nov-Dec) would be the ninth month of the Jewish sacred. Nehemiah heard the news of his fellow Jews from Jerusalem in November (Neh 1:1) and spoke to the king four months later in April. These two events apparently fell within the twentieth year of Artaxerxes the king.

[32] I. Abrahams, “Time,” in A Dictionary of the Bible Dealing with its Literature, Language and Contents Including the Biblical Theology, ed. James Hastings, vol. 4 (New York: Charles Scribner’s Sons, 1911), 764-765; H. Porter, “Kislev,” and “Calendar,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).

Neh 1:1, “The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,”

Neh 2:1, “And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, that wine was before him: and I took up the wine, and gave it unto the king. Now I had not been beforetime sad in his presence.”

We find a clear reference to the thirty-second year of Artaxerxes at the end of this book (Neh 13:6), so we must assume Neh 1:1 refers to the twentieth year of Artaxerxes, which would have been 445 B.C. [33]

[33] R. F. Youngblood, F. F. Bruce, R. K. Harrison, and Thomas Nelson Publishers, Nelson’s New Illustrated Bible Dictionary, rev. ed. (Nashville, TN: Thomas Nelson Publishers, 1995), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), “Artaxerxes.”

Neh 13:6, “But in all this time was not I at Jerusalem: for in the two and thirtieth year of Artaxerxes king of Babylon came I unto the king, and after certain days obtained I leave of the king:”

Neh 1:1 “as I was in Shushan the palace” – Comments – Shushan was the ancient capital of Persia and royal residence of its kings. It was located in the southwestern area of modern Iran. [34] It is the same palace where Esther and Daniel ministered earlier (Est 1:2, Dan 8:2).

[34] R. F. Youngblood, F. F. Bruce, R. K. Harrison, and Thomas Nelson Publishers, Nelson’s New Illustrated Bible Dictionary, rev. ed. (Nashville, TN: Thomas Nelson Publishers, 1995), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), “Shushan.”

Est 1:2, “That in those days, when the king Ahasuerus sat on the throne of his kingdom, which was in Shushan the palace ,”

Dan 8:2, “And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace , which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai.”

Neh 1:2  That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem.

Neh 1:2 “That Hanani, one of my brethren, came, he and certain men of Judah” – Comments – While some commentators suggest Hanani was the brother of Nehemiah (Neh 1:2; Neh 7:2), [35] Rashi (Jarchi) explains that he was rather a Jewish “companion,” [36] of like nationality only.

[35] George Rawlinson, Nehemiah, in The Holy Bible According to the Authorized Version (A.D. 1611), with an Explanation and Critical Commentary and a Revision of the Translation, by Bishops and Clergy of the Anglican Church, vol. 3, ed. F. C. Cook (London: John Murray, 1873), 429.

[36] Rashi, Commentary on the Tanakh, in The Judaica Press Complete Tanach (Judaica Press, 1998) [on-line]; accessed 25 November 2010; available from http://www.chabad.org/library/bible_cdo/aid/16508/showrashi/true; Internet, comments on Nehemiah 1:2.

Neh 1:3  And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire.

Neh 1:3 “the wall of Jerusalem also is broken down” – Comments – David spoke of the event of the building of the walls of Jerusalem five hundred years earlier (Psa 51:18).

Psa 51:18, “Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.”

Neh 1:3 Comments Nehemiah must have known of the first group of Jews returning to Jerusalem from Babylonian captivity in 536 B.C. under Zerubbabel (Ezr 2:1-2), and of Ezra’s return to Jerusalem in 445 B.C. (Ezr 7:6-7) and the rebuilding of the Temple. Yet the Jewish people sat in despair in the midst of the ruins of Jerusalem, oppressed and reproached by the pagan leaders of the region.

Neh 1:4  And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven,

Neh 1:3-4 Comments The Walls of Salvation – Nehemiah began to feel a burden to see the walls of Jerusalem rebuilt. Rick Joyner’s book, The Call, refers to these walls as the walls of Salvation, so that God’s people will no longer be distressed. [37]

[37] Rick Joyner, The Call (Charlotte, North Carolina: Morning Star Publications, 1999), 174.

Neh 1:5  And said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments:

Neh 1:5 Comments God’s covenant and His mercy are conditional, fulfilled in our lives as we walk in love and obedience to His Word. In other words, God keeps His covenant as we keep His Word; He extends mercy upon us as we extend our love towards Him and mankind. This is the principle of sowing and reaping. Nehemiah’s prayer that follows (Neh 1:6-11) reflects this principle of sowing and reaping in that He acknowledges Israel’s sins and God judgment that follows, then he tells the Lord that His people have turned back to Him and requests that He hear the prayers of those who now fear Him. We see a parallel passage reflecting our love to Him and observance to His commandments in Isa 1:19, when it says, “If ye be willing and obedient, ye shall eat the good of the land.” Perhaps willingness reflects our love and obedience reflects the observance of His commandments.

Neh 1:11  O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man. For I was the king’s cupbearer.

Neh 1:11 “For I was the king’s cupbearer” Comments – The Greek historian Xenophon (430 to 354 B.C.) describes the duties of a cupbearer and his special standing with the king during this period of ancient history, how he pours wine gracefully into the king’s cup, tips a portion into his own hand to taste for poison, and delicately hands the cup of wine to the king ( Cryopaedia 1.3.8). [38]

[38] J. S. Watson and Henry Dale, Cryopaedia, or Institutes of Cyrus, and the Hellenics, or Grecian History (New York: George Bell and Sons, 1880), 11-12.

Neh 1:11 Comments – Nehemiah prays a prayer for favour with man. This is similar to Pro 16:7.

Pro 16:7, “When a man’s ways please the LORD, he maketh even his enemies to be at peace with him.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Nehemiah’s Grief over Jerusalem.

v. 1. The words of Nehemiah, the son of Hachaliah, this designation distinguishing him from others of the same name, Neh 3:16; Neh 7:7. And it came to pass in the month Chisleu, the ninth month of the Jewish church-year, in the twentieth year, namely, that of King Artaxerxes of Persia, the year 445 B. C. as I was in Shushan, the palace, one of the cities of the royal residence between the Eulaeus and Shapur rivers, in what was known as Elam,

v. 2. that Hanani, one of my brethren, a real full brother of Nehemiah, Neh 7:2, came, he and certain men of Judah, for there was always some communication between the Jews living in the East and those in Palestine; and I asked them concerning the Jews that had escaped, which were left of the captivity, literally, “the deliverance, who were left over out of the exile,” who were now, in a measure at least, enjoying the rights of a nation, and concerning Jerusalem.

v. 3. And they said unto me, The remnant that are left of the captivity there in the province, in Judea, some ninety years after the exile, are in great affliction and reproach, in adversity on account of the scornful treatment of the neighboring peoples; the wall of Jerusalem also is broken down, and the gates thereof are burned with fire. Zerubbabel and Ezra had been empowered to rebuild the Temple and to repair the dwellings of the city, but beyond this their jurisdiction had not extended; the ruined condition was still apparent on all sides.

v. 4. And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, withdrawing from his duties at court and giving, vent, in his retirement, to the most overwhelming sorrow, and prayed before the God of heaven,

v. 5. and said, I beseech Thee, O Lord God of heaven, the great and terrible God, awe-inspiring, before whom men tremble, that keepeth covenant and mercy, the merciful covenant to which the Jewish economy was looking forward in the Messiah, for them that love Him and observe His commandments:

v. 6. let Thine ear now be attentive and Thine eyes open, in an attitude of most careful attention, that Thou mayest hear the prayer of Thy servant which I pray before Thee now, day and night, Cf 1Ki 8:29-52, for the children of Israel, Thy servants, and confess the sins of the children of Israel which we have sinned against Thee, for the entire congregation bears the responsibility of the individual’s sins, unless these are reproved in the proper manner; both I and my father’s house have sinned. It is only by a full and free acknowledgment of sinfulness that men can gain the ear of the Lord.

v. 7. We have dealt very corruptly against Thee and have not kept the commandments nor the statutes nor the judgments which Thou commandedst Thy servant Moses, both the precepts of the covenant and the obligations toward mankind in general had often been neglected.

v. 8. Remember, I beseech Thee, the word that Thou commandedst Thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations, Lev 26:33; Deu 28:64;

v. 9. but if ye turn unto Me, in true repentance and change of heart, and keep My commandments and do them, though there were of you cast out unto the uttermost part of the heaven, in every part of the great and wide world, yet will I gather them from thence, and will bring them unto the place that I have chosen to set My name there, Deu 4:25-31.

v. 10. Now, these are Thy servants and Thy people, whom Thou hast redeemed by Thy great power and by Thy strong hand, from the bondage of Egypt as well as from the enmity of many other oppressors.

v. 11. O Lord, I beseech Thee, let now Thine ear be attentive to the prayer of Thy servant, Nehemiah alone, and to the prayer of Thy servants, the believing Jews, who desire to fear Thy name, for God’s being is expressed in His Word and work, according to which He is named; and prosper, I pray Thee, Thy servant this day and grant him mercy in the sight of this man, namely, King Artaxerxes; for Nehemiah had made up his mind to ask for leave of absence, and he wanted God to make the king favorably disposed to this petition. For I was the king’s cupbearer, an office of great importance at Oriental courts, giving to the incumbent considerable influence since he was also a counselor of the king. Even as Nehemiah prayed to the Lord in this instance, thus all true believers cry to Him at all times, praying that God would forgive the sins of His children, who are redeemed through the blood of His Son, accept them in His mercy, and strengthen and increase them for their work in His kingdom.

Fuente: The Popular Commentary on the Bible by Kretzmann

PART I.
INTRODUCTORY SECTION. Neh 1:1-11; Neh 2:1-11.

EXPOSITION

CIRCUMSTANCES UNDER WHICH NEHEMIAH OBTAINED HIS COMMISSION TO REBUILD THE WALL OF JERUSALEM (Neh 1:1-11; Neh 2:1-8). Living at the Persian court, far from the land which he looked on as his true country, though perhaps he had never seen it, Nehemiah seems to have known but little of its condition and circumstances; and it is quite possible that he might have remained in his ignorance during the term of his natural life but for an accident. Some eventwe do not know whatcalled his brother Hanani to Jerusalem; and on his return to Susa this brother gave him a description of the dismantled state of the holy city, and the “affliction and reproach” of the inhabitants consequent thereupon, which threw him into a paroxysm of grief. With the openness and passion of an Oriental, he abandoned himself to his feelings; or, in his own words, “sat down and wept, and mourned for days, and fasted, and prayed before the God of heaven” (Neh 1:4). Whether he was in regular attendance at this time upon the king does not appear. Perhaps the court was absent, winteringas it sometimes didat Babylon, and he had not accompanied it; perhaps it was at Susa, but the office of cupbearer was being discharged by others. At any rate, more than three months had elapsed from the time when he heard of the affliction of Jerusalem before his changed appearance was noted by the king. It was the month Nisan, that which followed the vernal equinox, the first of the Jewish year, when Artaxerxes, observing the sadness of his attendant, inquired its cause. Nehemiah revealed it, and the king further inquired, “For what dost thou make request?’ This was the origin of Nehemiah’s commission. He asked and obtained permission to quit the court for a definite time (Neh 2:6), and to go to Jerusalem with authority to “build” the city. This was understood to include the repair of the governor’s house, of the fortress which commanded the temple area, and of the city wall (ibid. verse 8). It necessarily involved Nehemiah’s appointment as governor, and the notification of this appointment to the existing satraps and pashas. Leave was also given him to cut such timber as was needed for the work in the “king’s forest” or “park,” a royal domain situated in the neighbourhood of Jerusalem. Nehemiah, having obtained this firman, left Susa early in the spring of b.c. 444, accompanied by an escort of Persian troops (verse 9), and reached Jerusalem in safety, having on his way communicated his appoint. merit to the officials of the Syrian province.

Neh 1:1

The words of Nehemiah the son of Hachaliah. Compare Jer 1:1; Hos 1:2; Amo 1:1, etc. No other historical book commences in this manner, and we may best account for the introduction of the clause by the consideration that “Nehemiah” having been originally appended to “Ezra,” it marked the point at which a new narrative began by a new author. The month Chisleu. The word Chisleu, or rather Kislev, is probably Persian. It was unknown to the Jews before the captivity, and is found only in this passage and in Zec 7:1, where Kislev is said to be “the ninth month,” corresponding nearly to our December. The twentieth year. The twentieth regnal year of Artaxerxes (Longimanus) is intended (see Zec 2:1). This began in b.c. 445, and terminated in b.c. 444. Shushan the palace, where Daniel saw the vision of the ram with two horns (Dan 8:2), and Ahasuerus (Xerxes) made his great feast to all his princes and servants (Est 1:3), is beyond all doubt Susa, the capital city of Kissia, or Susiana, one of the most ancient cities in the world, and the place which, from the time of Darius Hystaspis was the principal residence of the Persian court. It was situated in the fertile plain east of the Lower Tigris, and lay on or near the river Choaspes, probably at the spot now known as Sus, or Shush. Remains of the palace were discovered by the expedition under Sir Fenwick Williams in the year 1852, and have been graphically described by Mr. Loftus.

Neh 1:2

Hanani, one of my brethren. Afterwards given the charge of the gates of Jerusalem by Nehemiah (Neh 7:2).

Neh 1:3

The wall of Jerusalem also is broken down. It has been supposed, either that the demolition of the wall here referred to was quite recent, having occurred during the space of twelve years which intervenes between the Books of Ezra and Nehemiah, or else that it belonged to a time of depression which followed shortly after the completion of the temple by Zerubbabel; but there is really no reason to believe that the demolition effected under the orders of Nebuchadnezzar (2Ki 25:10) had ever hitherto been repaired, or the restoration of the wall even attempted. The Samaritan accusation in Ezr 4:12 falls short of a statement that the wall was restored, and, if it asserted the fact, would be insufficient authority for it. The supposition of Ewald, that “as soon as the city was rebuilt, the attempt would be made to fortify it”, ignores the jealousy of the Persians and their power to step in and prevent a subject town from fortifying itself.

Neh 1:4

When I heard these things, I sat down and wept. The revelation of the actual condition of Jerusalem came upon Nehemiah with a shock. He had perhaps not thought much upon the subject before; he had had no means of exact information; he had supposed the city flourishing under the superintendence of Ezra, whose piety and patriotism were no doubt known to him. It was a bitter grief to him to find that his people were still “a reproach to their neighbours,” laughed to scorn by those whose walls had never been destroyed, or who had been allowed to rebuild them. And he may have felt that his city, under the circumstances of the time, was in real danger. As Dean Stanley observes”In those days rather one may say m those countries of disorder, a city without locked gates and lofty walls was no city at all”. A few years previously Egypt had been in revolt; she might revolt again, and carry her arms into Syria. Arab tribes from the desert might extend their raids into Judaea, and be tempted by the known value of the temple treasures to swoop upon the unwalled town. Such thoughts occurring to an excitable Oriental, produced not grief and anxiety merely, but a flood of tears (comp. Ezr 10:1). And fasted. Fasting had become a frequent practice among the Jews during the captivity. Solemn fasts had been introduced on the anniversaries of the taking of Jerusalem, the burning of the temple, and the murder of Gedaliah (Zec 8:19). Fasting had also taken a prominent place in the devotions of individuals. Daniel fasted (Dan 9:3; Dan 10:3); Esther fasted (Est 4:16); Ezra fasted (Ezr 10:6); and now Nehemiah fasted. On the grounds of natural piety out of which the practice arises, see the comment on Ezr 10:6. The God of heaven. See the comment on Ezr 1:2.

Neh 1:5

And said, I beseech thee. The opening of Nehemiah’s prayer follows so closely the thoughts and words of Daniel’s (Dan 9:4), that it is almost impossible to suppose that one of the two writers had not the words of the other before him. As there are no sufficient grounds for questioning the generally received date of Daniel’s prophecy, we must suppose Nehemiah familiar with his writings, and an admirer of their tone and spirit. In this verse he differs from Daniel only in substituting “Jehovah” for “Lord” (Adonai), and introducing his own favourite phrase “God of heaven.”

Neh 1:6

Both I and my father’s house have sinned. Ewald well observes, “In the prayer of Nehemiah the keynote is struck in the words, ‘I and my father’s house have sinned'”. The desolation which he mourns is the result of the people’s sins, and in those sins are included his own, and those of his ancestors. His own may not have been very grievous, but those of his fathers weigh upon him as if his own, and oppress his spirit.

Neh 1:7

We have not kept the commandments, nor the statutes, nor the judgments. The ordinances of the Law are frequently summed up under these three heads (Deu 5:31; Deu 6:1; Deu 11:1, etc.); but it would be a mistake to regard them as constituting a logical division of the various precepts contained in the Pentateuch, or to suppose that every precept is to be referred absolutely to one or other of the three.

Neh 1:8

If ye transgress, etc. This is not a quotation, but a reference to the general sense of various passages, as, for instance, Le 26:27-45; Deu 30:1-5, etc. The sacred historians habitually refer to the older Scriptures in this way, quoting them in the spirit rather than in the letter.

Neh 1:10

Thy people whom thou hast redeemed by thy great power. It would be better to translate, “Whom thou didst redeem.” The reference is especially to the deliverance from Egypt, which is so constantly spoken of as effected “with a mighty hand and with an outstretched arm” (Deu 9:29; Deu 26:8, etc. ).

Neh 1:11

Prosper thy servant this day. “This day” does not perhaps mean more than “at this time”in connection with this matter which is now in my thoughts. And grant him mercy in the sight of this man. “This man” is, of course, Artaxerxes, though as yet he has not been named. Nehemiah’s thoughts have far outstripped his words. He has made up his mind that, in order to remove the reproach of Jerusalem, he must go there in person; that, to do so, he must obtain the king’s permission; and that, to get his permission, he needs to be in very special favour with him. All depending on one man only, he has one man only in his mind, who becomes to him, therefore, “this man.” I was the king’s cupbearer. Literally, “I was cupbearer to the king.” Not his sole cupbearer, but one of many. He mentions the fact here, partly to explain the meaning of “this man” to the reader, partly because it was his office which would give him access to Artaxerxes, and enable him to profit by the royal “mercy” or favour.

HOMILETICS

Neh 1:1-4

A godly patriot’s sorrow.

Israel was both a nation and a Church; a sacred nation representing and embodying the kingdom of God on earth. Hence such men as Nehemiah may be regarded as examples either of patriotism or of zeal in the service of God and his Church. The latter aspect of their character is most suitable, as a rule, for exhibition in the pulpit. Viewing Nehemiah in this light, observe

I. HIS SECULAR POSITION. Prosperous, rich, occupying high office in the court of the Persian monarch, he nevertheless felt a deep interest in the condition of his brethren at Jerusalem. His worldly good fortune did not quench the flame of his piety or deaden his sympathies with God’s people. Rather was he the more impressed with a sense of his obligation to aid them; which he was willing and even eager to do at the cost of much trouble, self-denial, pecuniary expense, and even peril to himself. An example to the rich and influential, who are not always the most ready to serve Christ and his people.

II. THE INTEREST HE DISPLAYED IN THE WELFARE OF ISRAEL. Shown by

1. Inquiry as to their condition. Concern for the prosperity of the Church of Christ will prompt to similar inquiries when like opportunities present themselves.

2. Sorrow over their calamities. Public-spirited men have sorrows which others escape. Blessed are such sorrows. There is often much in the state of religion to grieve zealous Christians: coldness, indifference, inconsistencies, divisions, errors, opposition, reproach; “broken walls” through which the Church’s foes enter to injure, to scatter, and destroy. These evils must awaken sorrow in the godly, on account both of the dishonour they do to God and the damage they inflict on men.

3. Prayer for their deliverance. Genuine interest in the welfare of the Church cannot but express itself in prayer. The weakest can pray; the most powerful need to begin, continue, and end their plans and labours for the good of God’s people with prayer.

4. Determination to assist them, if possible (verse 11). It is a worthless sympathy which only prays when it has power to help. That which is real will move the hands as well as the feelings and the lips.

From the whole let us learn to recognise and thankfully acknowledge God’s care for his Church in the care he awakens in the hearts of such as are able to render her valuable service. Especially let us be grateful for and to the Lord Jesus, who from an incalculably loftier position than Nehemiah’s regarded us in “our low estate” with love and pity, and came down to save us by the sacrifice of himself.

Neh 1:5

Love and obedience.

“God that keepeth covenant and mercy for them that love him and observe his commandments.” We have here

I. TWO CHARACTERISTICS OF GOD‘S PEOPLE.

1. Love to God. Old Testament piety is sometimes wrongly represented as though it consisted mainly in a strict observance of outward rules, from fear, with little or no love. The “first commandment,” and many of the Psalms, not to speak of other Scriptures, should have precluded such an idea. A just conception of Old Testament religion is not to be obtained from the Pharisees. God is presented in the Old Testament as an object of love on account of

(1) his character;

(2) his works of creation and providence;

(3) his redemption of Israel from Egypt, and constant goodness to them;

(4) his special favour to the true Israel, “those who love him,” etc.

Much more, doubtless, are the manifestations of God in Christ adapted to awaken and nourish love to him.

2. Observance of his commandments. This includes obedience and watchful care (“observe”) to obey; and therefore to obtain the knowledge of them, avoid or overcome temptations to neglect or disobedience, and to secure the grace needful for knowing and doing them (see Psa 119:1-176. passim).

3. The combination of the two. They are essential to each other, and act and re-act for each other’s growth. Obedience without love is as nothing.

(1) Love to God necessarily produces obedience. It includes delight in his rule, reverence for his authority. It is love for his character, and therefore for those excellences which are “commanded because they are right.” It will work confidence in the wisdom and goodness of such laws as rest simply on his authority, “right because they are commanded.” The obedience of love will be spiritualnot the mere service of the letterprompt, joyful, universal, constant, and persevering. Love will give strength for difficult duties, and to overcome all temptations to disobey.

(2) Obedience is a necessary evidence of love. No professions, knowledge, orthodoxy, devotional excitements, or gifts of money are sufficient without it (Mat 7:21; Joh 14:21; 1Jn 5:3).

II. THEIR BLESSEDNESS.

1. They enjoy the friendship of “the great and terrible God.”

2. They experience his mercy and faithfulness. To keep his covenant with them is to keep mercy.

Neh 1:5-11

A godly patriot’s prayer.

Nehemiah’s prayer; the substance of the prayers which he offered day and night for a considerable period. It is in various respects a model for our intercessions. In it are

I. Lowly and trustful ADORATION. He addresses God as “Jehovah,” the self- existent, immutable, and everlasting, the God of Israel; “God of heaven,” he who dwells and reigns in heaven, and thence rules the earth; “the great God,” infinite in all his perfections, filling heaven and earth with his presence, exalted above all; “the terrible God,” to be dreaded by his foes and revered by his friends; “that keepeth,” etc; faithful to his engagements, merciful, and kind; yet discriminating, showing his truth and mercy to those who love and obey him. By these representations Nehemiah at once expresses and increases his own reverence and confidence in approaching God on behalf of his people.

II. Earnest ENTREATY (verses 5, 6, 8, 11). “I beseech thee” “Let thine ear be attentive, etc. Earnestness and importunity necessary to success in prayer (Luk 11:8).

III. Humble CONFESSIONS (verses 6, 7). Of the sins not only of the people in general, but of his family and himself. It is easy to confess the sins of others, but may conduce to self-flattery. The holiest men will be deeply conscious of their own sins, and of their part in the sins of the community, and ready to associate themselves with others in the confession of sin. In his confessions Nehemiah mentions the aggravations of the guilt of Israel’s sins. They were committed

(1) By Israel, a people so favoured.

(2) Against God.

(3) Against specific commandments, statutes, and judgments,

(4) given by Moses, so distinguished a “servant” of God, and under circumstances so impressive.

Observe, that in seeking God’s mercy towards sinners we ought ever to acknowledge their ill deserts, and his justice in the punishment of their sins.

IV. Powerful PLEAS.

1. The name of God (verse 5). The representation of God with which he commences is virtually a plea. “Thou hast shown thyself to be all-powerful, faithful, merciful; act once more according to thy nature, and thy regard for thy servants.”

2. The promise of God (verses 8, 9). Nehemiah recognises that the threat to scatter the people had been fulfilled, and in effect prays that the promise to restore may be fulfilled also. “Do as thou hast said.”

3. The relation of Israel to God. “Thy servants,” “thy people.”

4. His former exercise of power on their behalf. “Whom thou hast redeemed,” etc. Referring to the deliverance of Israel from Egypt (comp. Isa 51:9-11, and the Christian parallel, Rom 8:32).

5. The description of persons uniting in the prayer (verse 11). Not only Nehemiah, but many others were praying for the returned Jews. It was

(1) united prayer

(2) of godly men”thy servant,” “thy servants, who desire [delight] to fear thy name.”

6. Nehemiah’s own perseverance in the prayer (verse 6). “The prayer which I pray before thee now, day and night.”

V. A PARTICULAR REQUEST (verse 11). Purposing to apply to the king for a commission and all facilities for leading his brethren out of their difficulties, and feeling how much depended on his obtaining his request, he begs him in whose hand is the heart of kings (Pro 21:1) to grant success. It is remarkable that this is the only specific request. The prayer he and all good Jews were offering (verses 6-11) is not set forth. For his own part, he may have seen that the one thing needed for the relief of his brethren was a ruler and leader of character, authority, and capacity, armed with sufficient powers from the monarch, and that this was the one thing- to pray for at present. His willingness to be their leader evinced the sincerity of his concern for them. His prayer made manifest the humble dependence on Divine aid with which he was looking forward to the responsibilities of the enterprise he hoped to undertake.

Neh 1:10

A powerful plea with God.

“Now these are thy servants,” etc.

I. When such an appeal is SUITABLE. When praying for a Church

(1) declining,

(2) divided,

(3) distressed, or

(4) persecuted.

II. The NATURE of the appeal. It is an appeal to God’s

(1) relation to his peoplea relation he has himself established;

(2) love for them;

(3) regard for his own honour as involved in their welfare (Deu 9:26-29; Jer 14:21);

(4) pity in view of their condition;

(5) past deeds on their behalfshowing kindness; a pledge of more; manifesting purposes not yet completed. The appeal is suitable for individual Christians, praying for themselves (see Psa 119:94).

Neh 1:11

Delight in fearing God.

“Thy servants, who desire [delight] to fear thy name.” If the English version be correct, this description of God’s servants reminds us bow largely their religion in this world consists of “desire.” They have real piety, but are dissatisfied with their attainments, and aspire to better things. Their desire is, however, to be carefully distinguished from that of many who substitute occasional good wishes for actual piety. The real Christian’s desire impels him to the diligent use of all those means by which a higher life is reached. He “exercises himself unto godliness;” and what he attains he employs in spiritual and moral living. But the word used rather signifies “delight,” expressing the pleasure which God’s servants feel in their religion. The text then indicates

I. The NATURE of their fear of God. Such fear as is a delight. Not, therefore, mere dreadthe fear which “hath torment” (1Jn 4:18). Not the fear of a slave, not the dread of the feeble towards a capricious mighty tyrant, or of the guilty towards a just ruler; but reverencethat fear which consists with confidence and love, and is blended with them.

II. The OBJECT Of their fear. “Thy name.” The manifested nature of God. God as revealed by his works and word; his perfections; his relations to the universeto good men and bad; his authority. All are adapted to awaken reverence, and do awaken it in his servants.

III. Their PLEASURE in its exercise.

1. Whence it arises. From the felt rightness and harmony of such fear with their position towards God; the satisfaction it imparts to their conscience; the evidence and promise which it gives of Divine favour; the elevating and sanctifying power it exerts; the defence it supplies against sin and its consequences.

2. How it will be shown. By frequent conscious exercise of such fear in devout thought and acts of worship; by yielding to its practical influence, in producing a service abundant, joyous, and persevering. When religion is a delight it will not be stinted, nor likely to decline. Finally, if the fear of God’s name be delightful, how much more the faith, hope, and love which the gospel inspires.

HOMILIES BY J.S. EXELL

Neh 1:1

Piety in a palace.

I. PIETY and POSITION. “As I was in Shushan the palace.” Piety tends to prosperity; it inculcates habits favourable to advancement; it imparts graces calculated to attract. Goodness is often rewarded; it will dwell in a better palace in the life to come.

II. PIETY and PURITY. Nehemiah was humble amidst the pride of the palace; he was pure amidst the luxury of the palace; he was faithful to his Jewish faith and to his God amidst the heathenism of the palace; he was sympathetic amidst the conventionality of the palace; he was prayerful amidst the levity of the palace; he was pious amidst the anxieties of the palace life.

III. PIETY and PATRIOTISM.

1. Inquiring. Nehemiah asked concerning the welfare of his brethren; his own comfort did not render him indifferent to the suffering of others.

2. Sorrowful. He wept because the wall of Jerusalem was broken down; his patriotism was manifested in holy grief.

3. Prayerful. See here the prayer of the patriot.

IV. PIETY and PROVIDENCE. Nehemiah in the palace was able to render effective aid to Israel; God places his instruments where they can best serve his purpose. Christ in heaven pleads the cause and helps the service of the good.E.

HOMILIES BY W. CLARKSON

Neh 1:1-4

Prosperity and adversity.

It is a fact of no small significance that the Hebrew author of this book was in the palace at Susa. “I was in Shushan (in) the palace” (verse 1). The Jewish captives in Persia were by no means all in a forlorn or destitute condition. We find them filling honorable officesNehemiah was cupbearer to the kingand even attaining to the highest posts in the state, as in the case of Daniel. We are reminded that

I. WE MAY FIND SOME MITIGATION IN OUR EVIL CONDITION. We have evidences enough, both in the Bible and in secular history, of the evils of absolutism, of intrusting the power of life and death, of prosperity and adversity, to one man; but we have proof that in Persia men of humble station could rise to exalted position. Here was “a career open to ability.” Seldom an evil estate without one mitigating feature; seldom a cloudy day without an interval of blue sky; few lives without some sources of happiness. Obscurity, with all its dulness, has freedom from the glare and hatred of public life. Hard work knows, as luxury and indolence cannot, the enjoyment of repose.

“Not always fall of leaf, nor ever spring;
No endless night, nor yet eternal day.
The saddest bird a season finds to sing,
The roughest storm a calm may soon allay.
Thus, with succeeding years, God tempers all,
That man may hope to rise, yet fear to fall.”

II. WE SHALL REAP SATISFACTION IF WE SOW PIETY AND VIRTUE. Wherever the Jew has gone, whether forcibly deported or whether he has voluntarily migrated, he has carried with him the virtues of his race. Beyond question the law of Moses trained a people to the practice of a severe morality. Purity, temperance, industry, and frugality have been the characteristics of the race in every land and age. And these have placed them everywhere in positions of honour and of trust. Thus Nehemiah comes from the king’s presence to see his countrymen from Jerusalem. Under the righteous government of God we shall find that the same virtues will conduct us to sufficiency, contentment, honour, prosperity.

III. WE HAVE ONE UNFAILING RESOURCE IN TIME OF TROUBLE (verses 2, 3). Evil tidings come to Nehemiah in his prosperity and cloud his life (verses 2, 3). Certain of his countrymen bring tidings from Jerusalem which are most distressing to him. The city of God is “in great affliction and reproach” (verse 3); its “wall is broken down;” its “gates are burned with fire” (verse 3). There are those who would hardly allow their day’s enjoyment to be disturbed if they heard of the most terrible calamities. In nothing is our spirit more clearly shown than in the way in which we receive tidings of the welfare or misfortune of others. Nehemiah was a large-hearted, sympathetic man. He entirely forgot his own comfortable prosperity in the adversity of his race; to him the sufferings of his people were his own misfortunes. Under these circumstances Nehemiah had recourse to

(1) two Oriental sources of relief: he

(a) gave himself up to formal lamentationhe “sat down and wept, and mourned certain days” (verse 4); and

(b) he fasted (verse 4). These expressions of grief were national, Oriental; to him they were therefore natural and helpful. We may weep, we may abstain from food because appetite is killed by sorrow; but it is not natural, and therefore not right, for us to affect the tokens of grief which belong to other times or other peoples. But Nehemiah had also recourse to

(2) one universal source of comfort. He “prayed before the God of heaven” (verse 4). He took his sorrow to the throne of grace, to the “God of all comfort; he presented himself with aching heart to him who alone can “bind up the broken heart.” This refuge in time of trouble is not Jewish, nor Oriental; it is human, universal, unfailing. In every clime and every age the stricken spirit can go to God, pour out its woe to heaven, and find calm and comfort in the sympathy of the unchangeable Friend. “God is our refuge and strength, a very present help in trouble” (Psa 46:1). “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Mat 11:28).C.

HOMILIES BY R.A. REDFORD

Neh 1:1-11

God and his people. We may notice here four things:The state of the Jews that had escaped who were left of the captivity. The position and character of Nehemiah. The prayer which was mingled with the lamentation. The practical aim and purpose which followed the prayer. All are based upon the one foundation of the special gracious relation of God to his covenant people. We may therefore distinguish the following practical points in this chapter:

I. An illustration of THE DIVINE METHOD and character in dealing with those who are the objects of special regard.

1. Faithfulness. The Jews suffered because they rebelled. They suffered still because they still needed discipline. They were “in great affliction and reproach” that they might be taught to seek help of God. They had no walls to their city that they might be labourers together with God in rebuilding them. They were surrounded with opponents that their holiness might be maintained, their zeal and constancy developed and tried, their victory made manifest.

2. Forbearance and compassion. A remnant left. The burning bush unconsumed. The “day of small things” in which the Spirit of God reveals his might, full of promise. Eminent saints are more sought after and more appreciated at such times.

II. A conspicuous example of RELIGIOUS CHARACTER. Nehemiah.

1. Found in a palace, in a heathen palace, in a king’s cupbearer. Resistance to temptation. Cultivation of faith in unfavourable circumstances. A friend made of the mammon of unrighteousness. A testimony borne to the superiority of the man of God, as in the case of Daniel and his associates. Mercy granted in the sight of the heathen.

2. Deep feeling of brotherhood with God‘s people. A tender heart. An inquiring mind. An unselfish regard for the condition of those afar off. Anxious concern that God’s glory should be seen in his Church.

3. Strong faith. Keeping hold of Divine promises, looking for their fulfilment, troubled by delay, turning from external facts to God.

4. Prayerfulness and humiliation’ before God. “He sat down and,, wept, and mourned for days, and fasted and prayed before the God of heaven. There is no emergency in which the man of faith loses sight of his great resource in setting himself and his desires before God. When he does so, he will not be ashamed of his tears. To the true heart the condition of the Church is a personal sorrow or a personal joy.

5. The practical aim mingled with the supplications. The faith which prays is the faith which works. When we ask God for help we should be ready for service. Nehemiah did not satisfy himself with weeping and praying. He said, “Here am I, send me.” The true prayer is always consecration.

III. An eminent instance of PRAYER AT A GREAT CRISIS. The characteristics of Nehemiah’s prayer were

1. Adoring faith. He believed that God was God.

2. Remembrance of the word of God, and his gracious revelation of himself in keeping covenant and mercy.

3. Confession of sin and acknowledgment of God’s righteousness.

4. Humble boldness in appealing to him who has given his word to fulfil it.

5. Spiritual insight and foresight. Looking on the world and its rulers and all its affairs as in the hand of him whose throne is the throne of grace, to which his people can come at all times. To such a faith the Persian monarch is only “this man,” a mere instrument in the hands of God.

6. Identification of the personal life and feelings with the interests and doctrines of God’s Church. “Prosper thy servant.” Not for his own sake, but for thy people’s sake. “I was the king’s cupbearer;” but I was the representative of Zion, and the intercessor for Jerusalem.

IV. A GREAT ENTERPRISE undertaken in dependence upon God.

1. The foundation was sure. It was an enterprise on which God’s blessing could be sought.

2. The instrument was fit. Nehemiah was conscious both of intense desire and consecration, and of personal quality by which he was adapted to the work.

3. The method was wise. He did not break away from his connection with Persia, but sought to use the earthly power for the heavenly purpose.

4. The spirit was truly religious. “Prosper thy servant this day.” Without God nothing is strong. With his help all things are possible. He rules both men and things for his people.R.

HOMILIES BY J.S. EXELL

Neh 1:4-11

Piety and prayer.

I. The SORROW of prayer (Neh 1:4). Prayer was designed to be a glad communion with God; but sin has embittered it. Now it is often suffused with tears; but it will soon rejoice in God. Hannah’s prayerful sorrow soon became her prophetic song. The sorrows of prayer are more joyous than the rejoicings of sin.

II. The IMPORTUNITY of prayer (Neh 1:5). Nehemiah besought God to hear his prayer; his whole being was engaged in his devotion. Sorrow makes men earnest; things spiritual must be earnestly sought.

III. The THEOLOGY Of prayer. True prayer has a right conception of the Divine character; it will see in God

1. The Divine.

2. The exalted.

3. The faithful.

4. The powerful.

All true prayer is based on a right conception of the Deity; the more we know of God, the more true and acceptable will our worship become.

IV. The DURATION of prayer (verse 6). Nehemiah prayed day and night. We must pray without ceasing. “I will not let thee go, except thou bless me” (Gen 32:26).

V. The CONFESSIONS Of prayer (verses 6, 7).

1. Personal.

2. Domestic.

3. National.

4. Unreserved.

VI. The SUPPLICATION of prayer. Prayer generally has some specific request to urge.

1. The Divine promise (verses 8, 9).

2. The Divine mercy.

3. The Divine aid in the past.E.

HOMILIES BY W. CLARKSON

Neh 1:5-11

A prayer: its characteristics.

We have many recorded prayers in the sacred Scriptures. They have various characteristics, as we should expect they would have; for our individualitythat in which God has made us to be different from every one elseshould appear in prayer as much as in any other act. More rather than less, for if there be one thing more especially in which we should “be ourselves,” it is when we approach him who requires “truth in the inward parts.” Nevertheless, we shall find in the prayer of Nehemiah those characteristics which we should expect to find in any address to God from a holy man, and which should mark our devotion.

I. REVERENCE. “I beseech thee, O Lord God of heaven, the great and terrible God” (verse 5). “Let thine ear be attentive, and thine eyes open” (verse 6). Nehemiah speaks as one who feels that it is an infinite condescension for the Majesty on high to “humble himself to behold the things which are done upon the earth.” In our “access with boldness” there is danger lest we run into irreverence. Who can help marking a painful familiarity in the addresses of some men to the Saviour of mankind? If we feel that our Maker is our friend, we must never forget that our friend is our Maker.

II. ADORATION. “Thou keepest covenant and mercy,” etc. (verse 5). Critics who raise an easy sneer about our “telling God the truth concerning himself” must not be allowed to deprive us of the privilege and drive us from the duty of adoration. It is a fitting thing, well sanctioned in Scripture, fruitful of humility and sacred joy, to ascribe in prayer “the greatness, and the power, and the glory, and the victory, and the majesty” to our God (1Ch 29:11; Rev 4:11, etc.).

III. CONFESSION. “The sins which we have sinned against thee,” etc. (verses 6, 7). Here is confession of national sin. Our consciousness tells us of our own guilt, and should lead us to confess

(a) our transgressions (“we have dealt corruptly”) and

(b) our shortcomings (“we have not kept,” etc.).

Our confession of sin should be simple and natural, not conventional or ostentatious. The truer, the more acceptable. Beside the acknowledgment of our own personal faultiness, our sympathy with our fellows (of the same family, Church, nation) will lead us to confess our sins as members of a community.

IV. SUPPLICATION, PLEADING (verses 8, 9, 10). Nehemiah pleads with God his ancient promises, and he reverently affirms that they for whom he is making intercession are such as these promises included. We cannot do better than plead (a) God’s word of promise, and (b) his past deliverances (verse 10): “Thou hast delivered my soul from death: wilt thou not deliver my feet from falling?” (Psa 56:13).

V. EARNESTNESS. In verse 11 Nehemiah urges his petition: “O Lord, I beseech thee,” etc. Earnestness is not content with one clear utterance. It returns and repeats. The language of entreaty is naturally redundant. It does not spare words; it pleads and pleads again.

VI. DEFINITENESS. “Prosper thy servant . . and grant him mercy in the sight of this man. For I was the king’s cupbearer” (verse 11). Nehemiah prays not only generally for God’s merciful regard to be given to his people, but he asks especially that the mind of the king, Artaxerxes, may be favourably disposed towards himself. We should consider what we urgently require when we draw nigh to God in prayer, and ask him for those special and definite favours which are most calculated to meet the need of our circumstances and life. Only, as here, we must be unselfish and high-minded in the desires we cherish.C.

Fuente: The Complete Pulpit Commentary

Neh 1:1. Nehemiah It may be well questioned, whether this Nehemiah be the same with him mentioned in Ezr 2:1 and chap. Neh 7:7 of this book, as one who returned from the Babylonish captivity under Zerubbabel; since, from the first year of Cyrus to the twentieth of Artaxerxes Longimanus, there are no less than ninety-two years intervening; so that Nehemiah must at this time have been a very old man; upon the lowest computation above a hundred, and consequently incapable of being the king’s cup-bearer, of taking a journey from Shushan to Jerusalem, and of behaving there with all that courage and activity which is recorded of him. Upon this presumption, therefore, we may conclude, that this was a different person, though of the same name. That Tirshatha denotes the title of his office, and, both in the Persian and Chaldean tongues, was the general name given to all the king’s deputies and governors, see on Ezr 2:63. The text calls him barely the son of Hachaliah, without informing us of what tribe he was. Some, therefore, from 2Ma 1:18; 2Ma 1:21 where he is said to have offered sacrifices, and from his being reckoned at the head of the priests who signed the new covenant with God (ch. Neh 10:1.), have affirmed him to have been of the family of Aaron; but as there is nothing conclusive in all this, and it seems expressly contradicted by his saying, in another place, that he was not a fit person to shelter himself in the temple, chap. Neh 6:2 the far greater part suppose him to have been of the royal family of Judah. And this is so much the more probable, because we find none but such promoted to those high stations about the king’s person; and we never read of a priest that was so till a long time after, and upon a quite different account. The month Chisleu answers to part of our November and December, and the twentieth year is the twentieth of the reign of Artaxerxes. See Le Clerc and Houbigant.

Fuente: Commentary on the Holy Bible by Thomas Coke

Neh 1:1-11

1The words [history] of Nehemiah, the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year [of Artaxerxes], as I was in Shushan the palace [the citadel of Susa], 2that Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped [the Jews, the delivered ones], which were left [over] of the captivity, and concerning Jerusalem. 3And they said unto me, The remnant [the left-over ones] that are left [over] of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire. 4And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted,1 and prayed before the God of heaven, 5and said, I beseech thee, O Lord God of heaven, the great and terrible God that keepeth covenant and mercy [i.e. the merciful covenant] for them that love him and observe his commandments: 6Let thine ear now be attentive, and thine eyes open, that thou mayst hear the prayer of thy servant, which I pray before thee now [to-day], day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my fathers house have sinned. 7We have dealt very corruptly2 against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses. 8Remember, I beseech thee the word that thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad 9among the nations: but if ye turn unto me and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have 10chosen to set my name there. Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand. 11O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man [i.e. Artaxerxes]. For I was the kings cup-bearer.

TEXTUAL AND GRAMMATICAL

1 Neh 1:4. . Here and in 2Sa 12:23 the participle. Here the auxiliary verb expressed. After supply , as in Dan 10:14.

2 Neh 1:7. . Aben Ezra and most of the Jewish commentators count this a Chaldaism as in Dan 6:23-24 (22, 23). In Gen 6:12 is translated by Onkelos . The meaning of act corruptly is, however, found in Job 34:31. It may be an early Aramaic signification.

EXEGETICAL AND CRITICAL

The Tidings from Jerusalem

Neh 1:1. The title of the book is contained in its first four (Hebrew) words, Divre Nehemyah Ben Hachalyah,3i.e., The words of Nehemiah, the son of Hachaliah.Even the prophets sometimes begin their books in this way (see Jer 1:1, and Amo 1:1), although with them the Devar Yehovah (the Word of the Lord) finds its place soon after. The absence of the Devar Yehovah here is nothing against the inspired character of the book. Its presence in the prophets is simply a token of their prophetic character, as they speak to the people directly in Gods name with a special message. In the historical books, even in the Pentateuch, the sacred foundation of them all, this phrase very naturally is not found. Here, as in 1Ch 29:29, and elsewhere, the words of are really the words about, or the history of. In Jer 1:1, Amo 1:1, etc., they have the literal meaning. (Dathe rightly historia Nehemiah). (For the name and history of Nehemiah, see the Introduction).

The starting-point of Nehemiahs words (or history) is in the month Chisleu, in the twentieth year, in Shushan the palace.Chisleu was the ninth month, Abib or Nisan (in which the passover fell) being the first. Chisleu would thus answer to parts of November and December. Josephus makes it () the same as the Macedonian Apellus (Ant. xii. 7, 6), which was the second month of the Macedonian year, whose first month Dius began at the autumnal equinox. Apellus would thus be from the latter part of October to the latter part of November. Josephus was probably satisfied in identifying the two months of Chisleu and Apellus, to find some portion of time belonging equally to both. They certainly did not coincide throughout.

Chisleu is not likely to be a Persian month-name, as has been conjectured. The Behistun inscription gives us eight Persian month-names, to wit., Bagayadish, Viyakhna, Garmapada, Atriyatiya, Anamaka, Thuravahara, Thaigarchish and Adukanish. It is true that in all but the first of these battles are recorded as occurring, so that they are not probably winter months. Yet the style of the names would scarcely warrant us in supposing that Chisleu would be in such a list. As Chisleu appears on a Palmyrene inscription (Chaslul), it may be of Syrian origin. This month-name occurs in the Hebrew only after the captivity, to wit, in this place and in Zec 7:1. Fuerst suggests Chesil (Orion-Mars) as the base of the name, the name being brought from Babylonia by the exiles; but the name is found in the Assyrian, as are the other (so-supposed) Persian month-names of the Jews, which is strong presumptive evidence of their Shemitic origin.

The twentieth year is, as in Neh 2:1, the twentieth year of Artaxerxes (Heb. Artahshasta), who reigned from B. C. 465 to 425. The year designated is therefore parts of B. C. 446 and 445, when the age of Pericles was beginning in Athens, and when Rome was yet unknown to the world. (For Artaxerxes, see Introduction). Shushan the palace (Heb. Shushan Habbirah) was the royal portion of the city Shushan (Est 3:15). Shushan or Susa (now Sus) lay between the Eulus (Ulai) and Shapur rivers, in a well-watered district, and was the capital of Susiana or Cissia, the Scriptural Elam (Isa 11:11) the country lying between the southern Zagros mountains and the Tigris. It early furnished a dynasty to Babylonia (Gen 14:1), was conquered by Asshur-bani-pal about B. C. 660, and shortly afterward fell to the lot of the later Babylonian Empire. When the Persians had conquered this Empire, Susa was made a royal residence by Darius Hystaspes, who built the great palace, whose ruins now attract the attention of archologists. Artaxerxes (the king of Nehemiahs time) repaired the palace, whose principal features resembled those of the chief edifice at Persepolis, the older capital of the Persian Empire. The present ruins of Susa cover a space about a mile square, the portion of which near the river Shapur is probably Shushan the palace.

Athenus (Neh 12:8) says, X (? ) . So Steph. Byzant, , . If this be true we must accord it a Shemitic origin, which is against other evidence. Shushan may be a Turanian or an Aryan word, whose likeness to Shushan (Shemit. for lily) has deceived the old writers. Susa was the courts principal residence, Ecbatana or Persepolis being visited for the summer only, and Babylon being sometimes occupied in the depth of winter.

Neh 1:2. Nehemiah is informed of the sad condition of Jerusalem and the colony of Jews in Judea by Hanani and others. His words are Hanani, one of my brethren, came, he and certain men of Judah,etc. Hanani was literally brother to Nehemiah, as we see from Neh 7:1. He afterward was appointed one of the assistant governors of Jerusalem by Nehemiah (Neh 7:2). He is not to be confounded with Hanani, a priest, mentioned in Neh 12:36, and (perhaps the same) in Ezr 10:20. Of Judah may be read from Judah as denoting place rather than tribal distinction. The words would thus refer to the verb came, and naturally introduce Nehemiahs question. That the colony was called Judah, see Neh 2:7.

Nehemiah asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem. Heb. happeltah asher nisharu min hashshevi (lit. the deliverance which were left over from the captivity). The abstract is used as a concrete collective noun. Although the greater part of the Jews preferred to live in the land to which their ancestors had been carried captive, yet to the pious heart those who returned to the old country were recognized as the deliverance, or the delivered ones, escaped ones. The journey from Jerusalem to Susa by Tadmor or by Tiphsah is over a thousand miles long, and at the usual rate of Oriental travelling would take at least 45 days. With the natural causes to retard so long a journey, we may safely call it a two months travel. Ezra, with his caravan, was four months on his journey from Babylon to Jerusalem (Ezr 7:9).

Neh 1:3. Nehemiahs informers tell him that the remnant (han–nisharim, the left-over ones) in the province are in great affliction (the general word for adversity) and reproach (the word explaining the cause of the adversity). They were the objects of scorn and contemptuous treatment from the neighboring peoples. The wall of Jerusalem they also represent as broken down and its gates burned. Nebuchadnezzar had broken down the walls a hundred and forty-two years before (2Ki 25:10) and the attempt to rebuild them had been stopped by the Pseudo-Smerdis (the Artaxerxes of Ezr 4:7) seventy-six years before this embassy to Nehemiah. After that, in the reign of Darius Hystaspes, the temple had been finished, but the walls seem not to have been touched. The burnt gates were also, doubtless, the old wreck from Nebuchadnezzars time. There is no reason for supposing that the walls had been rebuilt, and again destroyed. Hanani and the men of Judah add to their statement of the affliction and reproach of the province that the walls still remain in their old ruined condition.

Neh 1:4. Nehemiahs prayer. The tidings brought by Hanani and the others deeply moved Nehemiah, and led him to a special season of humiliation and prayer. His grief was doubtless increased at the thought that all this evil existed in spite of Ezras work, for Ezra had gone to Jerusalem thirteen years before. He sat down and wept and mourned certain days and fasted and prayed.That is, he withdrew from his court duties, and spent a period of retirement (comp. Psa 137:1 for the phrase sat down and wept) in most sincere sorrow, which compelled his fasting and prayer, as its godly manifestations. The phrase God of heaven (Elohe hash–shamayim) is supposed by some to be only found with the writers of the Babylonish or post-Babylonish period, Daniel, Ezra, Nehemiah, and the author of the 136th Psalm, but we find it in Gen 24:3; Gen 24:7, and in Jon 1:9. The style is repeated in Rev 11:13; Rev 16:11 ( ). It was a natural epithet to distinguish Jehovah from the gods of earthy formed of earthly substances. The phrase cannot properly be called Persian, as the reference in Jonah proves. Moreover, it does not occur in the long Behistun inscription. If it was used by the later Persians, it is as likely to have been taken from the Jews as vice vers.

Neh 1:5. Terrible is awe-inspiring,, the Niphal participle of (to tremble). That keepeth covenant and mercy.Lit. That keepeth the covenant and mercy, by hendiadys for the covenant of mercy, or the merciful covenant established in the worlds Messiah, but centrally and typically in the Israelitish system. Observe his commandmentsor keep his commandments; the same verb as before. God keeps the covenant for them who keep His commandments. This is not a doctrine of meritorious works, but of adhering faith. See its explanation in Joh 6:28-29, where the work of God is a sincere faith. The essence of faith is love, whose definition is given in 2Jn 1:6. The great and terrible God is a phrase borrowed from Deu 7:21, and that keepethobserve his commandments is from the 9th verse of the same chapter. The Pentateuch has furnished much of the religious phraseology of the nation in all ages. (Comp. Dan 9:4.)

Neh 1:6. After this address to Jehovah as the awe-inspiring and yet covenant-keeping God, he asks God to hear him as the representative of his nation. The phrase, let thine ear be attentive, and thine eyes open, that thou mayest hear, is peculiar. It is derived from Solomons prayer (1Ki 8:29; 1Ki 8:52), and has reference, doubtless, to the greater attention paid by the ear when the eyes are opened towards the source of the sound.

Now, day and night.Lit. to-day, day and night. His prayer was oft repeated in the course of these days of separation and mourning at hours of the night, as well as at the usual hours of daily prayer. Which we have sinned.Nehemiah has a clear sense of his identification with his people in sin as in misery. Both I and my fathers house have sinned.From this mention of his fathers house we have a strong reason to believe that Nehemiah was of the royal house of Judah. It is hard to understand his special mention of his fathers house, unless it had been a conspicuous family in the nation. (See the Introduction.)

Neh 1:7. The commandments, nor the statutes, nor the judgments.Heb.: eth–hammitzoth weth–hahukkim weth–hammishpatim. It is almost impossible to draw the distinction between the meanings of these three words. They were probably used in the fulness of the legal style. Commandment, statute and judgment are the nearest English equivalents, but here they are all subjected to the verb corresponding to the first noun (command), and we must thus loosely refer them to the various forms of the divine commandments. The 119th Psalm seems to use these words as synonymous. (See on Neh 9:13-14.)

Neh 1:8. Remember, I beseech thee, the word.After the confession of sin comes the plea of Gods promise. See Deu 4:25-31; Deu 30:1-10. Not the words, but the spirit of the promise, is given.

Neh 1:11. Who desire to fear thy name.The name of God is His expression in His word or work. The declaration of a desire to fear God is a modest assertion of a true fear of God, but with a consciousness of its imperfection. This man=King Artaxerxes.Nearness to God enables Nehemiah to think of the great king as only a man. The this does not indicate that he was in the kings presence when he prayed, but that he was brought into close relations with the king. For I was the kings cup-bearer.The position of cup-bearer to the king was an exalted one (comp. Gen 40:21). Rab–shakeh (the name given to one of Sennacheribs envoys to Hezekiah, 2Ki 18:17) means chief cup-bearer. The monuments of Egypt, Assyria, and Persia show the high rank of the cupbearer. Nehemiahs high position as cup-bearer is an additional argument for his relationship to the royal family of Judah, for the Oriental despots loved to have men of royal blood to wait upon them. (See Dan 1:3.) This phrase, for I was the kings cup-bearer, is added as explanatory of the allusion to the king.

HISTORICAL AND ETHICAL

1. The interest of Nehemiah in the forlorn condition of Jerusalem had a deep religious character. Patriotism and piety were closely related in a people whose land had been the scene of a theocracy, and in a man of Nehemiahs character the piety is conspicuous in every impulse of his patriotism. It is sad to reflect that when such opportunity for a return to the Holy Land had been given by Cyrus, that only 50,000 Jews availed themselves of it, out of, probably, an aggregate of millions. The manner in which the affairs of the Jewish province dragged from Cyrus day to the time of Nehemiah, a period of nearly a hundred years, was not due only or chiefly to the opposition of local enemies, supported by the Persian government, but had its chief cause in the apathy and self-seeking of the Jewish people. Nehemiahs piety is thus no type of the religious condition of the Jews of his day, but is a conspicuous exception to the general state of his people.
2. Fasting, with the exception of that on the day of atonement, was with the Jews (before tradition supplanted Gods word) left to the suggestion of the occasion. It grew out of a deep grief or an anxious foreboding. Nehemiahs fast, continuing for several days, must have been not a total abstention from food, but a withdrawal from all pleasurable forms of eating, his sorrow rendering him averse to all indulgence in the pleasures of the palate.
3. The day and night prayer of Nehemiah was no vain repetition, as his wounded spirit and his humble faith gave life to every utterance. He had two facts before himthe greatness of God and the sinfulness of Gods chosen people. On these he would graft the return of the people and the mercy of God. Some, like himself, were looking Godward, and had not God promised mercy to such? The favor of the Persian monarch would be tire expression of Gods grace.
4. The rule of obedience (if ye turn unto me and keep my commandments, and do them, etc.) is not the way of salvation, but of continued prosperity. The love of God is assumed in his children. Their happiness now depends on their obedience. If ye love me, keep my commandments. The Jews were in covenant with God. Keeping commandments had not brought them there, but keeping commandments would fill them with the blessings of the covenant.

HOMILETICAL AND PRACTICAL

Neh 1:1-4. Genuine patriotism. 1) When and where it is roused: both at a distance and in those who, in their prosperity, could easily forget their country and the people to whom they belong. 2) Concerning what it asks: concerning the prosperity of those whom the Lord has preserved or selected, that they should strive for a better future. 3) What it finds the hardest to bear: that its country and people are in distress, and even in reproach, and that they are wanting in power to protect the goods confided to them.

Starke: In prosperity we should not forgot our poor relations or acquaintances, but should ask after them, Gen 43:27. We should make the necessities of the saints our own, and give account of them to others. Rom 12:12.

Our greatest and final wish: 1) Concerning what we ask; there remains to us, even in prosperity and high position, if indeed we are godly, still one question, that, is, concerning the kingdom of God, and its approach, and indeed only this certainty can satisfy us, that it comes continually more to us, to our families and our people; without it nothing is of worth to us, for without it there is no stability. 2) Concerning what we mourn for; that thus far, always so much the opposite of that takes place which should take place in relation to the kingdom of God. 3) Before whom we bear it: before the Lord with mourning, fasting and prayer.

Starke: If the saints of God had great love and yearning for their fatherland, the earthly Jerusalem (Ps. 51:20; 137:5), how much greater love and yearning should we have for the heavenly Jerusalem! Heb 12:22; Heb 13:14. Although a Christian is neither bound to the Jewish nor to the Romish fasts of the present day, still he should practice sobriety. 1Pe 4:8. The judgments of God cannot better be averted than by true humiliation, fervent prayer and honest reformation. Gen 18:23 sq.

Neh 1:5-11. The nature of the true petition (for Jerusalem, for the Church): 1) It proceeds from true love; is therefore persistent and fervent: Nehemiah prays (Neh 1:6) day and night for the children of Israel. 2) It rests upon the humble recognition of ones own worthlessness (although standing before God as priest, the petitioner includes himself nevertheless to the inmost with those for whom he prays). 3) It is full of faith, in spite of sin and punishment, on the ground of the divine promise.

The foundations for our faith in the time of oppression: 1) Gods promise, after the chastisements which we have merited, to allow mercy again to rule. 2) Gods former evident proofs of grace, particularly the greatest, that He has freed us by His great power (shining deed), and has made us His servants. 3) Gods divine nature itself, which cannot be false to itself, and cannot leave unfinished that which it has begun.

Starke: The knowledge of God through the law and through the gospel must be united, otherwise the latter makes confident epicurean and rough people; but the former, hesitating and timid doubters (Neh 1:4-5). Neither must we excuse the sins and transgressions of our ancestors. Dan 9:16.Whoever stands in the consciousness of the poverty of his spirit does not exclude himself from sinners, but still always humbles himself before God. Dan 9:7; 1Ti 1:15; 1Jn 1:8. God knows our weakness beforehand, and knows that we will stumble in the future. Mat 26:34. Gods choice is unalterable, and He keeps faith forever. Psa 146:6; Jer 3:12. We should grasp Gods promises and favors by true faith, and base ourselves upon them in prayer. Psa 27:8; Mar 11:24. We are Gods property and servants, and have been dearly bought and freed. 1Pe 2:9. If we wish to obtain anything from men, especially from those in power, we should first seek it in prayer from God, for their hearts also are in Gods hand, and He can incline them as He will. Pro 21:1; Est 4:16.

Footnotes:

[1]Neh 1:4. . Here and in 2Sa 12:23 the participle. Here the auxiliary verb expressed. After supply , as in Dan 10:14.

[2]Neh 1:7. . Aben Ezra and most of the Jewish commentators count this a Chaldaism as in Dan 6:23-24 (22, 23). In Gen 6:12 is translated by Onkelos . The meaning of act corruptly is, however, found in Job 34:31. It may be an early Aramaic signification.

[3]The Hebrew is transliterated for the benefit of the English reader.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The book of Nehemiah opens with an account of Nehemiah’s grief at the relation he received of the calamities of the people at Jerusalem, Here is the account also of his fasting and prayer upon the occasion.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

(1) The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace, (2) That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem.

There is somewhat which in the opening of the history tends to endear Nehemiah to our affection, in that we find his fulness and enjoyments at court did not shut out, or make him forget his affection to the people of God. Nehemiah was a true Israelite, though serving an heathen prince. The Lord, in his providence, frequently caused his dear people to be servants to those that know him not. But it is charming to see their love to him and his.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

The Church and Social Evils

Neh 1:4

I. Note the plain Christian duty of sympathetic contemplation of surrounding sorrows.

Nehemiah might have made a great many very good excuses for treating lightly the tidings that his brother had brought him. He let the tidings fill his heart, and bum there.

The first condition of sympathy is knowledge; and the second is attending to what we do know. And so I want to press upon Christian people the plain duty of knowing what you do know, and of giving an ample place in your thoughts to the stark, staring facts around us.

II. Such a realization 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. Jesus Christ would never have been the Lamb of God that bore away the sins of the world, unless He Himself had ‘taken our infirmities and borne our sicknesses’. No work of healing will be done, except by those whose hearts have bled with the feeling of the miseries which they have set themselves to cure.

III. Such realization of surrounding sorrows should drive to communion with God.

Nehemiah wept and mourned, and that was well. But between his weeping and mourning and his practical work there had to be still another link of connexion. ‘He wept and mourned,’ and because he was sad he turned to God ‘I fasted and prayed certain days’. There he got at once comfort for his sorrows and sympathies, and deepening of his sympathies, and thence he drew inspiration that made him a hero and a martyr. So, all true service for the world must begin with close communion with God.

IV. Such sympathy should be the parent of a noble, self-sacrificing life. Look at the man in our story. He had the ball at his feet. He had the entre of a court and the ear of a king. Brilliant prospects were opening before him, but his brethren’s sufferings drew him, and with a noble resolution of self-sacrifice he shut himself out from them and went into the wilderness. If Christians are to do the work that they can do, and that Christ has put them into this world that they may do, there must be self-sacrifice with it.

A. Maclaren, The Wearied Christ, p. 258.

References. 1.4. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, Ezra, and Nehemiah, p. 334. I. 4, 5. J. Parker, Studies in Texts, vol. i. p. 48. I. 4-11. Revival Sermons in Outline, p. 97. I. 11. Spurgeon, Sermons, vol. xlvii. No. 2714. II. 4. Spurgeon, Sermons, vol. xxiii. No. 1390. II. 10. J. Marshall Lang, Christian World Pulpit, vol. xliii. 1893, p. 346.

Fuente: Expositor’s Dictionary of Text by Robertson

Neh 1

“The words of Nehemiah, the son of Hachaliah” ( Neh 1:1 ).

The Message to Nehemiah

WHAT should we imagine was coming from such an opening of a book? We should naturally suppose that we were about to hear an ordinary narrative to listen to the contemplations and reflections of a literary man. He is simply about to say something he promises nothing more than words yet out of this very simple and humble beginning we have one of the most remarkable stories of activity that can be found in any writing. Words are more than we think everything depends on the speaker. To some persons life appears to be only an affair of words, syllables, empty utterances that is to say, they are people who must talk: they have a good deal to say about nothing, and they say nothing about it, and their life is thus summed up as mere gabblers and gossips, speakers without a speech, words with no battles behind them. These, however, are the words of Nehemiah, the governor of Judah and Jerusalem. When such a man speaks, he means to do something his purpose is always practical, but he thinks it needful to lay down a good strong basis of explanation, that people may understand clearly why he began to work and upon what principles he proceeded.

Nehemiah lived in a very wonderful time. If we could have called together into one great council all the great men who lived within the eighty years which were the measure of Nehemiah’s own life, we should have had one of the most wonderful councils that ever assembled under heaven. There is Nehemiah in the middle; yonder is schylus writing his tragedies in Athens; Democritus elaborating a philosophy whose atomism and materialism are coming up as the originalities of our own day; Aristophanes elaborating his wonderful comedies; Herodotus writing his gossipy history, and Thucydides writing a history marked by much majesty. And bring also into this symposium Plato and Socrates and other of the most notable men that ever led the civilised world they were all living within that same span of eighty years, yet what different lives they were pursuing! The words of the comedy-writer were words only; the words of the great tragic composer were only words with a keener accent, however; but the words of Nehemiah meant strife, contention, the assertion of right, patriotism, battle if need be, the reclamation of a lost cause, the leading of a forlorn hope. What do our words mean? Do we purpose to carry out our words? Are they words that culminate in covenants, or mere empty syllables used for jangling in the air? If we did but know it, a word should have blood in it a word should be part of our innermost heart; a word should be a bond; a saying should be a seal; an utterance should be a pledge made sacred with all the resources and all the responsibilities of life.

“And it came to pass [rather, Now it came to pass] in the month Chisleu [the ninth month, corresponding to the end of November and beginning of December (see Zec 7:1 )], in the twentieth year [i.e. of Artaxerxes (comp. ch. Neh 2:1 )], as I was in Shushan the palace” [comp.Eze 1:2Eze 1:2 , Eze 1:5 , etc.; Dan 8:2 . Shushan, or Susa, was the ordinary residence of the Persian kings. “The palace,” or acropolis, was a distinct quarter of the city, occupying an artificial eminence] ( Neh 1:1 ).

It was in the very grey December time that the message came. It was about our midwinter that the messenger arrived in Persia. How does it come that we set down some days as the beginning of other dates? We call them red-letter days they are memorable points in our poor changing story. ‘Twas the day when your mother died; ’twas the day when the poor little child had that serious accident which threatened its life; ’twas that crisis in your commercial affairs when you did not know but that the morrow would find you a beggar; ’twas just as you were pulling your foot out of that pit of long affliction which you thought would have swallowed you up; and you date from these occurrences, landmarks, memorable points, eras in your story. And Nehemiah never could forget that December day when Hanani came, and he asked him that all-important question we are now about to consider.

“Hanani, one of my brethren [comp. ch. Dan 7:2 . Hanani seems to have been an actual brother of Nehemiah], came [i.e. arrived at Susa from Jerusalem], he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem” ( Neh 1:2 ).

What do we know of Hanani? History is full of nobodies. The story of human life is a story of obscurities. It is the nobodies that create the renown of the great men, and yet the great men treat the nobodies as so many mats on which to wipe their feet Hanani was a very ordinary man historically viewed he is indeed nowhere. This is probably about the only occasion upon which his name occurs, and yet that man brought a torch and set fire to a nobler life; and that is what we may do: we can relate the difficulty of things to greater men than ourselves we can drop a story into their ears, we can tell what we have seen and heard and felt and experienced. We know not to whom we are speaking, and no man can measure the full effect of his own words. If, therefore, we are nobodies in ourselves, yet if we confine our attention to those things we know, we are powerful in proportion as we keep within the limit of knowledge. A weak man, an intellectually weak man, keeping himself within the line of facts which he can personally attest, is more powerful than a far nobler intellect than his own, that is prone to overstep its own boundaries, and to trespass upon fields whose entrance is forbidden. The difficulty with some people is this that they will not tell a plain straightforward tale of facts. They are not unwilling to go to a meeting and recite verses of somebody else’s poetry, and that they call contributing a quota to the entertainment. If you would simply tell the plain straightforward history of your own heart, you would find that assemblies would melt under your pathos. “One touch of nature makes the whole world kin.” What do you know about the great truths that gather round the name of Christ? What have you felt of the power of the gospel? What have been your resources and defences in the day of temptation? How did you answer the devil when he fell back before you, blanched and vanquished? If you would tell these things you would be amongst the best preachers speaking naturally, pathetically, really, tenderly, and many a man, far greater than you are, personally, might be set aflame from your simple saying.

Let the young man take a hint from that fact. Where you can, drop a word: if it is only one word so much the better. Rest assured of this let me fall back on no authority that may not have grown out of my own varied experience that it is better to speak one word than to speak a hundred. Keep within your own knowledge, as the poor man did whose eyes had been recovered. There were decoy-ducks that wanted to lead him off into fields adjacent, and he said, “No, no.” They said, “We do not know who this man is who has cured your eyes (we say apparently, we do not say really), we never heard of him, he does not belong to our sect, he is not a member of our club, he is not marked with our chalk we do not know this fellow.” He said, “Why, here is a marvellous thing, that ye know not whence he is, and yet he hath opened mine eyes! Whether he be a sinner or not, I know not; one thing I know, whereas I was blind, now I see.” And with that one word, he cut their backs into ridges, flogged them all, and drove them out of his presence. Stand to what you know, however simple the story. You may find in the long run that even a stone picked out of a brook may fell a giant and kill him.

Hanani was nobody: he had a hearer in Nehemiah, who was an army himself. He set fire to the right sort of man, and what that man did will appear as we proceed in this vivid and stimulating story.

“I asked them concerning the Jews that had escaped.”

How indestructible is love! “I am in favour with great Artaxerxes I am cupbearer to the king the king likes me the king speaks familiarly to me my bread is buttered on both sides for life I will not ask this envoy who has come to Persia anything about the Jews; I will forget the past, I will live in the sunnier present.” Was it so that Nehemiah spoke? No, he spoke very softly; his was a wonderful voice, there was a rare power of penetration in that whisper of his. He hardly speaks above his breath, yet his breath searches Hanani through and through. He says, “How about the Jews, my brethren, and about those that escaped the poor remnant; and how about the dear old city; and what about Zion, loved of God? Have you heard anything; can you tell me anything?” This is the indestructibleness of love. If you had had a child in that great crisis of history whose life had been in peril, whom you had not seen for dreary months, you could not have asked more tenderly about the child’s life than Nehemiah the cupbearer of the Persian king asked about Zion and the places of the dear old footprints. “If I forget thee, O Jerusalem, may my right hand forget her cunning.”

Unless we have enthusiasm we can have no progress. If you belong to a church, and do not love every inch of the old walls, why, then there is no pith in you. Let us have enthusiasm and rapturous attachment to persons, places, ideas, programmes. Let every heart have a Zion for which it would die. Nehemiah had passion in his heart, enthusiasm in his blood; a man of fine, high, keen temper, and the old old days were singing in the chambers of his memory. When he saw anybody from the old place, he felt they were sacred because of the air they had last breathed, and he asked from them tidings of the things that were dearest to his heart. Would to God that the Church of Christ would recover its enthusiasm its deep, pathetic, tender love of sacred things; we should now and then hear its voice above a whimper; now and then the loudest thunder in the air would be issuing from the Church, singing proudly its holy anthem, rapturously its great majestic paean.

When Nehemiah heard the story, what happened?

“It came to pass, when I heard these words, that I sat down and wept” ( Neh 1:4 ).

Exactly what we might have expected from the temperament and the pith of that man. A man is not weak because he sits down to cry now and then. There are some tears that are dreadful some tears that will harden into bars and bolts and be heard of again in sharp encounters. What are our tears? Nehemiah’s words were battles, and his tears may be said to have been the ammunition of war. Are we all words and tears? Is there no stroke behind? no activity, no force? What are we doing? Could we hear of sacred places being burned down without shedding a single tear for them? Could we hear of St. Paul’s cathedral being burned down without feeling that we had sustained an irreparable loss? and if anything happened to that grand old Abbey at Westminster we should feel as if we had lost a sacred place a sanctuary, and as if it were every Englishman’s duty to help to put it up again. No, he never could put it up again! There are some men who never could be replaced; some structures never can be substituted. Let us have pathos of nature, enthusiasm, passion, feeling! Let us care for something; that care for something may be our salvation some day. It is out of such smoking flax that God causes the fire of high consecration to burn.

And whilst he wept he prayed. He said:

“I beseech thee, O Lord God of heaven, the great and terrible God that keepeth covenant and mercy for them that love him and observe his commandments: let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant” ( Neh 1:5-6 ).

Sometimes we are shut up in prayer. When we are, we are inclined to debate the whole subject, as we call it the whole subject of prayer. But when the Zion of our heart is thrown down, the dearest life of our whole circle is torn out, when we are blind with tears and weak because of bereavement, then we do not debate about prayer we pray. If you want to prove the hollowness of prayer, do your best to pray sincerely for seven years at a time, and that is the way either to confirm or to upset the whole doctrine of prayer. To have told Nehemiah at this time not to pray would have only exposed the speaker to the charge of insanity. There are times when the heart takes everything into its own care and into its own keeping, and when prayer bursts from the heart irrepressibly. And it is in these agonies, in these tragic hours, in these blood-shedding moments, that we can tell whether prayer is a conception of the fancy or a necessity of the heart. How true and beautiful is that priestly element in a man’s nature for we contend that every man’s constitution is touched with tragic circumstances when conditions in which he is personally most keenly interested are pressed upon his attention.

“Then I stood and prayed,” the natural priest, not ordained of man. As Macaulay said of the Puritans, so we may say of this praying Nehemiah: “He is a priest, not of man’s ordination, but by the imposition of a mightier hand.” Have you ever prayed for anybody? Has the priest that is in you, in the best sense of the term, in the sense of intercession, mediation, longing desire to serve somebody, ever risen up to plead one cause with God? If so, in that high attitude you realise, so far as your poor nature can reach him, the true conception of the priesthood of Jesus Christ. “He ever liveth to make intercession for us.” “There is one mediator between God and men, the man Christ Jesus.”

What does Nehemiah do in relation to this matter? He takes the case to head-quarters at once, and in doing so he openly, minutely, fully, exhaustively, unreservedly, confesses guilt. That is the first thing to be done in any case. Did Nehemiah say, “Lord, we have been badly used: in the course of this controversy with Babylon we have suffered as the weak suffer under the hand of the strong. We have not deserved our punishment; it has been our misfortune rather than our fault to find ourselves in these circumstances; now be good enough to look upon us and help us in this hour of undeserved calamity”? Was that his prayer, was that his intercession, was that his supplication? It would have died before it reached the roof of his own chamber; that is not the prayer that throws back the doors of the kingdom of heaven. The man shed as it were great drops of blood, and his whole heart was in his desire, and he spoke in anguish, with that clear, keen, poignant voice that would find its way through the interstices of the stars, and make God hear. How have you prayed? Artistically, formally, conventionally? You never sent out the heart as a keen cry of unsupportable agony to God for anything that was consistent for him to give and good for you to receive without that cry coming back, dove-like, with a branch from some tree in heaven. Nehemiah’s was a model confession. There was no disguise, no reserve. He made a clean breast of it. Do you the same, about your theft, and your lying, and your untruthfulness in every way, and your dishonourableness. Set a window of the most beautiful transparent glass right in the very middle of your breast, that all that is going on there may be seen. Confess it, and confession itself is half restoration. “If we confess our sins, he is faithful and just to forgive us our sins.” Whilst we confess he remits. But there is no peace to the wicked. If you are keeping back any part of the price, he will keep back the whole of the blessing.

Now, he said, I will go and see the king. “Grant me mercy in the sight of this man, O Lord.” I will do something. And it came to pass in the month Nisan that he went in about the same time as our March. He got the news in December, and for three months he kept it like a fire in his bones. Well, it does seem as if in March we could speak about better things. Has the spring any effect upon us? It does seem that about March or April, when the blossoms are just beginning to peep out here and there, as if we too nobler trees should be putting forth our vows, and resolutions, and purposes. We do not wonder that men should at such a time be speaking things that they had in their hearts in the cold December, and seeking to realise them in some beautiful and useful way. We cannot always speak the thing that is in us. Some things want three months’ musing and meditation and turning over. “I mused in my heart, and the fire burned; then spake I with my tongue,” and that which was buried in our hearts in December snow awoke up in the March breezes and longer light of the opening year, and shed itself into those who were about us.

How long has the vow to serve Christ been in your heart? Where is the vow now? We fear lest you should exclaim: “The harvest is past, and the summer is ended, and I am not saved!” No one could reproach you for keeping the vow awhile in your heart; rather let it rest there awhile work in thee mightily presently we shall see that vow coming out in open speech, in high declaration for God.

Prayer

Almighty God, be thou our strength, and we need no more defence; be thou near us, and the enemy must stand back; let thine eyes watch over our way, and our feet will never stumble. We put ourselves into thy keeping we would not go out alone: the darkness is too dense, and the road too difficult for our poor wit, and sense, and power, and therefore we give up ourselves wholly to the direction and blessing of God. Enable us to say every morning, God is my refuge and strength, therefore will not I fear the engagements and difficulties of the day: enable us at eventide to say, God is my light and my salvation, whom shall I fear? And in the hour and article of death, enable us by the grace of our Lord Jesus Christ, who loved us and gave himself for us, who was delivered for our offences and rose again for our justification, to say, Yea, though I walk through the valley of the shadow of death, I will fear no evil. Thy fear drives out all other fear. Perfect love takes full possession of the heart where thou dwellest, and behold, where perfect love is, there can be no fear. Work in us mightily the completeness and beauty of thy love, and thus deliver us from all danger, and save us and comfort us by thine infinite grace. Amen.

Fuente: The People’s Bible by Joseph Parker

XXIII

THE EXPEDITION OF NEHEMIAH AND HIS WORK OF REBUILDING

Nehemiah 1-7

The period of time between the books of Ezra and Nehemiah is about twelve years. The leader of this expedition was Nehemiah, who was in all probability a man of princely Jewish blood, brought up and trained in a foreign land, a man of fine presence and splendid ability. He was a favorite of the king, Artaxerxes, and he was a true Jewish patriot. He was the “cupbearer” of the king. This was a position of great responsibility, and yet of great authority. He was skilled in the diplomacy and trickery of the Oriental courts, a man who knew men and affairs.

He received word from his brother, Hanani, that the walls of Jerusalem were broken down and the people afflicted. This news produced a remarkable effect upon him, and he prayed to the God of heaven and fasted, confessing the sins of the people. He prayed that God would enable him to speak to Artaxerxes the king at the right time and that he might receive favors from him.

About two months Nehemiah continued to pray, waiting for his opportunity, though he dared not manifest that sadness in his face. Kings do not like for their servants to be sad in their presence. But the deep grief of Nehemiah could not be completely hid. The king noticed it, asking him why he looked so sad, stating that it could only be sadness of heart. He gave his reason for his sadness. Then the king asked him if he had any request to make,, and in that moment Nehemiah prayed to the God of ‘heaven for help. He had matured his plans and had come to a conclusion as to what he should ask of Artaxerxes. So he requested that he be sent to Jerusalem and that the king give him letters so that he might safely go on his way without being hindered by their enemies.

The date of this decree is 445 B.C. It gave to “Nehemiah the special commission to rebuild the walls of Jerusalem, including letters to Asaph, the keeper of ‘the king’s forest, which also caused much grief to the enemy. This is the first sign of opposition which grew more and more intense as the work went on. After some time Nehemiah with his bodyguard arrived safely. He was a man of great position in the empire, and must have had a strong guard with him. He makes no mention of his mission on his arrival. He preserves a very tactful silence. If his purpose had been known, his enemies would have at once set to work to defeat it. His practical turn of mind is shown in the fact that he chose the secret hours of the night to ascertain the condition of the walls of Jerusalem, thus being able to mature his plans, no one suspecting his purpose. When he had surveyed and noted the condition of the walls, and had seen just what had to be done, he summoned the leaders of the people, made his purpose known and organized his forces for the rebuilding. Then followed an appeal to the elders to consider their evil case and to arise and build and then he told them how the good hand of his God had been upon him. “So they strengthened their hands for the good work” but the opposition now is more manifest. They laughed them to scorn, but Nehemiah replied, “God will prosper us . . . you have no portion or right or memorial in Jerusalem.”

Nehemiah had organized his forces to perfection. The priest ly families began to build by the sheep gate which was the portion nearest to the Temple. They had a double incentive to work, viz: the protection of the city in which they dwelt, and the protection of that part of the city where their interests were. Nehemiah mentions many of the gates, e.g., the Fish Gate, which was probably at the northeastern entrance of the city. It was called the Fish Gate because the fish from the river Jordan and the Sea of Galilee were brought to the city from that side and through that gate. He mentions the old gate which was probably to the north of the city. The “tower of the furnace” probably refers to the potteries which existed in that day. The Valley Gate overlooking the valley of Ninnom opened west. The Dung Gate led out to the lower end of the valley of Hinnom on the southwest. The Fountain Gate probably led down to the Tyropean Valley on the south. The stairs led to the City of David. The next was the Horse Gate, but we do not know just where it was located. Thus he built the walls beginning at the east side and going around to the west and south. It is impossible to follow the construction exactly as Nehemiah built it. Only a small portion of this wall has been discovered, and that part is near Ophel. Hurlbut’s Bible Atlas is helpful here.

They built the walls in the face of opposition. No one knew that this would arise better than Nehemiah. He felt that the work must be rushed. The attitude of his enemies was characteristic. Anger in the first place gave place to scorn and contempt. Now Sanballat gathers his forces together to oppose Nehemiah. It was a trying time. The enemy mocked them (Neh 4:1-3 ), but Nehemiah set his prayers against the enemy and went forward.

Their third opposition was a conspiracy to fight, which was met on the part of Nehemiah by prayer and setting a watch against them, but just here a complaint came from Judah evidencing his lack of faith. It was threefold, viz: (1) The strength of the burden bearer is gone; (2) there is much rubbish; (3) the enemy is threatening. In view of this, Nehemiah made provisions for their safety, arming the people and setting them in battle array after their families and then he made a moat masterful plea: “Be not ye afraid of them: remember the Lord, who is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses.” The effect of this plea is seen in their vigilance and diligence. Half of them worked while the other half held the arms; those that worked had on the sword and worked with one hand and held a weapon in the other. Nehemiah set trumpeters for signal purposes; they did not take off their clothes not lay down their weapons for water, but with sleepless vigilance they pressed the work to completion and were able to say, “And so we built the wall . . . for the people had a mind to work.”

Now we have followed Nehemiah’s work to the time that the walls were rebuilt. Almost as soon as this work had been completed there occurred great destitution. This is set forth in Neh 5 . Nehemiah had been devoting his energies to the fortification of the city; now he must give his attention to the matters in the city.

So we now take up the reforms of commercial and social abuses by Nehemiah. In this fifth chapter we come face to face with conditions that give us a painful surprise. One would think that they would be happy indeed, now, but instead, they were sorely downcast by serious circumstances, in that great wrongs were heaped upon them. Nehemiah was brought face to face with a serious condition of affairs. A great cry was raised by both men and women who were concerned. They said that they were in dire straits of poverty. They had no food, and were in danger of starvation. The suffering was intense. Others said, “We have mortgaged our fields, and vineyards and houses.” The implication really is that some of these had been taken away from them. Then they were without fields and vineyards, also without corn and wheat, things necessary to life. Then again, others said, “We have borrowed money for the king’s tribute upon our fields and vineyards.” They even had to borrow money to pay the king’s tribute. Now we see that they were in sore straits when they had to borrow money to pay their taxes. But their distress does not stop here. We are told that some of them had to sell their own children in order to get bread to eat. “Lo, we bring unto bondage our sons and our daughters . . . for other men have our fields and our vineyards.” This is the condition with which Nehemiah was brought face to face.

Nehemiah was angry and said, “Then I consulted with myself and contended with the nobles and the rulers and said unto them, Ye exact usury, every one of his brother.” He saw what had led to this state of affairs. It was just common greed and covetousness. Nehemiah was enraged. He called an assembly et the people, something like the old fashioned “Town Meeting” of New England. He says to them: “The thing ye do is not good: . . . I likewise, my brethren, and my servants, do lend them money and grain. I pray you, let us leave off this usury.” The interest was about 12 per cent. All such interest was forbidden by the law of Moses. So Nehemiah issued a command ordering them to restore all this property. He called the priests together and took an oath of them that they were to see that this thing was done. Now this shows that the priests were the leading men in national life. They were to enforce the law. In order to impress it he says, “I shook out my lap, and said, So God shake out every man from his house who does not do this.” Just as one would take an apron with articles in it and shake them out, so God would do to them, which meant excommunication. They were to restore the fields and the vineyards which the people sorely needed and ought to have. Then he cites his own example (Neh 5:14-19 ): “From the time that I was appointed to be their governor in the land of Judah . . . I and my brethren have not eaten the bread of the governor,” that is, he had not been collecting any salary. “But,” he says, “the former governors were chargeable unto the people, and took of them bread and wine, and forty shekels of silver, but instead of that I fed one hundred and fifty of them at my own expense.” Then in Neh 5:19 he says, “Remember unto me, O my God, for good, all that I have done for this people.”

During all this time, Sanballat, Tobiah, and Geshem had been trying to entrap him. They sought some way to entangle Nehemiah and stop the work. But Nehemiah had been trained in an Oriental court. He was used to trickery and deception, common in the life of an Oriental palace. Sanballat and Tobiah invited him down to the plain of Ono for a conference. That sounds like they wanted to be friends with Nehemiah. But he says, “I cannot come down: why should the work cease while I leave it, and come down to you?” He saw through the plan. Four times they sent him that invitation, but each time he replied that he could not come down. In Neh 6:5 he says that they sent him an open letter in which Geshem says, “You think to rebel. You have appointed prophets to preach among the people that you are to be king in Judah.” That is a clever story. The letter informs Nehemiah that they were going to report to Artaxerxes that he was planning to be king; that prophets were preaching in Jerusalem that Nehemiah was to be king. That is the same threat that the Pharisees used on Pilate: “Pilate, if you let this man go you are not Caesar’s friend.” It would have frightened an ordinary man. That very thing drove Pilate to put Jesus to death, when he knew that he was innocent. They sought to stop the work in that way, but Nehemiah prayed: “Now, O God, strengthen thou my hands.” So the work went right on. In Neh 6:10 is the record of another attempt. They employed a certain prophet to help them. He was one of those men who made divinations and was secured to entice Nehemiah. Nehemiah went down to the house of this man, who had been shut up under a vow. Then the prophet said to him, “Let us meet together in the house of God; . . . let us shut the doors of the Temple: for they will come to slay thee.” That was a very subtle proposition. But Nehemiah was too wise even for this trap. He says, “Should such a man as I flee? I have no right to go into the Temple. Am I going to do wrong to save my life?” No wonder God cared for and used this man! Then he discovered that God had not sent the prophet, but he had been hired by Tobiah and Sanballat.

The work went right on, and the wall was completed on the fifty-second day. Now what was going on in the city? Neh 6:17 tells us that the nobles of Judah sent letters to Tobiah and he to them. Nehemiah says, “They spake of his good deeds before me and reported my words to him.” Now that was treachery, but Nehemiah paid no attention to that. He saw clearly through it all. They were simply trying to make him afraid.

Now when the wall had been built he set up the doors and appointed porters and singers and Levites. He appointed his own brother to be governor over the city. This brother was appointed because he was a God-fearing man. He gives instruction about the city gates, as to their opening and so on. Now we are told about the houses and the inhabitants. The record says, “Now the city was wide and large but the people were few therein.” Many Texas cities are like Jerusalem in that they are large and wide, but the houses are not yet built and the people few.

Now he had built the walls and set up the gates. Next he finds the book of the genealogy. That is the same as the list in Ezr 7 . The Apocryphal book, 1 Esdras, also contains a similar list. But why was it repeated here? It was taken from the same list from which Ezra’s was taken and is in accord with the great emphasis which the Jews put on their genealogies. This was necessary for the identification of all who had thus come to Jerusalem and confirms the account given by Ezra. There are no important differences no more than we might expect in two separate genealogical lists prepared by different persons. But there is a special advantage in having the two lists, viz: they enable us to make out a more complete catalogue of those who came at the first, though either list was sufficient for the purpose of identification.

QUESTIONS

1. What was the time period between the books of Ezra and Nehemiah?

2. How did Nehemiah come to know the condition of Jerusalem and according to this report what was the condition?

3. How did this affect Nehemiah and what did he do?

4. What of the providence of God in answer to his prayer and what was the lesson on the relation of prayer and works?

5. What date of this decree and what special commission did it give?

6. What effect of this decree on the enemy?

7. How did Nehemiah commence the work of Jerusalem?

8. What his appeal, what was the first opposition of the enemy and what was Nehemiah’s reply?

9. How did Nehemiah distribute the work and what was the lesson?

10. Locate as nearly as you can the parts of the wall which were assigned to the various companies to build.

11. What was the second opposition of the enemy and what was Nehemiah’s reply?

12. What was the third opposition of the enemy and how did Nehemiah meet it?

13. What was Judah’s complaint and what was the masterful plea made by Nehemiah in reply?

14. What indicates their great vigilance and diligence?

15. What complaint came to Nehemiah from the people?

16. How did this affect Nehemiah, what course did he take and what the result?

17. How does Nehemiah show his spirit of generosity and unselfishness?

18. After the wall was completed what artful proposition came from the enemy to Nehemiah, what was his course in the matter and what lesson for us?

19. How then did they try to entrap Nehemiah and what saved him from their scheme?

20. How long was the wall in building, what effect on the enemies, what embarrassing fact to Nehemiah here revealed, and what provision was made for the continued safety of Jerusalem?

21. Why should Zerubbabel’s register of names occur here also, are there any important differences between the two lists, and what the special advantage in having the two lists?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Neh 1:1 The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,

Ver. 1. The words of Nehemiah ] Or, the deeds, for he was good at both; and so a singular comfort to his countrymen, according to the notation of his name Nehemiah, i.e. The comfort or rest of the Lord. Here hence also some infer, that Nehemiah himself was the penman of this book (and not Ezra, as the vulgar Latin and many ancients would have it), like as Julius Caesar wrote his own acts (so did Alexander Severus and M. Aurelius, emperors), and by a more modest name, called his book Commentaries, and not Histories; yet did it so well, ut praerepta non praebita facultas scriptoribus videatur, said Aulus Hirtius, that historians had their work done to their hands; he wrote with the same spirit he fought, saith Quintilian, Eodem animo dixit, quo bellavit, lib. 10.

And it came to pass ] This book then is a continuation of the former; Nehemiah being a third instrument of procuring this people’s good, after Zerubbabel and Ezra; and deservedly counted and called a third founder of that commonwealth, after Joshua and David.

In the month Chisleu ] In the deep of winter: then it was that Hanani and his brethren undertook their journey into Persia, for the good of the Church.

In the twentieth year ] sc. Of Artaxerxes Longimanus, thirteen years after Ezra and his company first came to Jerusalem, Ezr 7:8 , with Neh 2:1 .

I was in Shushan the palace ] i.e. In the palace of the city Susan; this Susan signifieth a lily, and was so called, likely, for the beauty and delectable site. Now it is called Vahdac of the poverty of the place. Here was Nehemiah waiting upon his office, and promoting the good of his people. Strabo and others say, that the inhabitants of Susia were quiet and peaceable; and were therefore the better beloved by the kings of Persia, Cyrus being the first that made his chief abode there, in winter especially; and that this city was long, and in compass fifteen miles about.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Nehemiah Chapter 1

The book we enter upon tonight gives us the last view of the people of God in the Old Testament as far as their history is concerned; hence, it has a very deep interest for us. It is the last time for the Jew; as we are now called out in the last time for God’s people here below. That last time for us began, as we know, before the last apostle was taken away, that God might give us distinctive, definite, divine instruction; not merely a sober and sound judgment drawn from Scripture, but that the Holy Ghost might be able to tell us distinctly that it is the last time. Thus we may see most clearly the strong analogy on the surface of it between the words that were spoken about Israel in those days and the position which the goodness of God has given to us now. I do not say this to set our imagination at work, but that we may gather the instruction which the Holy Ghost has given us – that which He tells us of the remnant that had returned, and of their state.

There is a considerable difference in the tone between the Book of Ezra and that of Nehemiah. Ezra shows us the remnant returning from Babylon and first gathering together in Jerusalem – in the land. The Book of Nehemiah shows us the same remnant at a later epoch – the last that Scripture shows us historically. Malachi, no doubt, falls in with Nehemiah, just as Zechariah and Haggai move with Ezra. Haggai and Zechariah were some time before Malachi. These will enable us, therefore, to connect the prophecy of these books of Scripture with the history.

But the first thing I wish to advert to, as a matter of practical profit for our own souls, is this – the spirit which imbues all the conduct of Nehemiah. He was the instrument that God formed for His own glory in the circumstances that now come before us. We shall find that there is a peculiar propriety in this book, without in the least wishing to affirm that all that Nehemiah did or said was according to God’s mind and thoughts. Not so. After all, he was but a man – a man of God, but a man. Still, that the Holy Ghost wrought powerfully by thus man, and that what was wrought for God’s own glory then is communicated to us for our profit now – who would deny?

What, then, is the first great and marked feature? What is the great moral trait that characterises Nehemiah? We shall find it, not only at the beginning, but all through, from first to last. It is, I venture to say, a deep and constant sense of the ruined state of God’s people. Nothing more important for us! It does not at all follow that, because we who live in this day are the Lord’s, we possess this feeling any more than did they because they were really Israelites. They were Israelites just as truly as Nehemiah, but who entered most imperfectly into the mind of God about the state of His people. Yet it is evident that such a primary judgment affects the whole course of our service, of our prayers, of our worship. We are either in communion with God – I do not mean about ourselves, but about His people – or we are not. If we are working with one thought and God with another – if we cherish one field, and God, on the contrary, has a little different one – it is evident that whatever may be the goodness of God in maintaining us, there, nevertheless, must be a divergence from His affections, as well as from that sound judgment which ought to be found in the child of God; for, very evidently, all that is true and holy and good and for God’s glory depends upon our being in the current of God’s mind and work. Nehemiah was, and Nehemiah had to be, content with but a scanty portion of the remnant. This is a sorrowful feeling, but we must always face the truth. This did not make Nehemiah slight the remnant. His reason for regarding them with peculiar affection, whether they were walking well or walking ill, was that they were God’s people.

They had lost the title now, and this is a very important thing to bear in mind. As a people, what God had written upon them now was not merely Ichabod: the glory had departed long, long before. The glory had departed when the ark was taken by the Philistines; but they had been taken themselves and carried down, not merely into Philistia, but into Babylon. The great power that symbolises idolatry had carried them captive. A remnant was returned, but little had they learned the lesson of God. Outwardly they had, no doubt, profited by it. We never find them returning to idolatry after this; still, they had very little sense of the glory of God which they had lost. Now, this was what characterises Nehemiah. There are two things, beloved brethren, and if there be a failure in either, there is the greatest loss for the soul. One is to hold fast, on the one hand, the greatness of the ruin, and the other is to hold fast, on the other hand, the faithfulness of God, spite of that ruin. These were found, and they were found together in Nehemiah. The Lord grant that they may be found in us! We need both, and we never can be really answering to what God looks for from us unless we enter into both in communion with Him, and are enabled to hold fast both.

Now, there are many things that tend to make us forget. Supposing we are brought together in the name of the Lord, and He gives us a marked flow of the sense of His presence: we are in danger of forgetting the ruined state of the church. We begin to be, not merely thankful, which is always right, but we begin to be satisfied. With what? No doubt, it appears to be with the grace of God towards us. Yes, but we are in danger of actually being satisfied with ourselves. We are happy: quite right, but do we still carry the sense of ruin? Is it not a grief and a burden – the scattering of the members of Christ – the deep desolation of all that bears His name – everything that is done throughout this wide world against the Lord? What is that object upon our hearts? What the Pope is about? What Protestants are about? What is done by everything that bears the name of the Lord Jesus? Why, have we got anything to do with that? We ought to have – I will not say something to do with it, but we ought to feel much about it. We ought to be burdened by whatever tarnishes the glory of the Lord Jesus; and, therefore, the moment we sever ourselves in heart from that which bears the name of the Lord Jesus upon earth. and settle ourselves down in the comfort and in the enjoyed presence of the Lord, we are altogether wrong in the most fundamental principle of God as to that which befits us in the present state of the church of God.

See how Nehemiah feels. Personally, he was surrounded by every kind of comfort. It was a sorry exchange, as far as that went, to abandon the court of the great king and to go into all the desolations of the land and of Jerusalem; and, after all, it might be easily a matter of reasoning to him, ‘Why should I trouble myself about Juda? It was because of our sins that we were driven out, and it is evident that the people who are there are altogether unworthy. They are behaving themselves without a thought or care for the glory of God. Why should I trouble myself about it? Has not God said, “Not my people”? Has He not taken away all that place of honour in which we were once? Why should I trouble myself more about it? It is all done with. It is no good to think of the people of God. It is only a question of the soul individually. All I have to do is to serve the Lord where I am.’ So he might have reasoned. No doubt whatever, Nehemiah was a pious man, and he was in a place, too, where he might have enjoyed his piety. He does not seem to have been under any restraint. He was evidently respected and valued by the great king. He was in a position of high responsibility, for you must not confound the place of a servant in modern days with that which was enjoyed by Nehemiah here.

The cup-bearer, in those days, was one who stood in nearest intimacy to the king, and, more, particularly, to the king of Persia. You are aware that they made themselves extremely little before the eyes of their servants. As to their people – their subjects – they did not allow them to see them except on comparatively rare occasions. This grew up more and more among them, and it was always, through the jealousy and fear of men, a very responsible position, because the way that many of the subjects retaliated upon the haughtiness and pride of these kings was by forsaking their masters and getting rid of them. The cup-bearer, therefore, was one that stood in one of the most delicate and responsible positions in the empire. He was one who had the life of the king more particularly under his command – if I may say so – and he who is in this position was, practically, in a place of most intimate relationship to the king – a sort of vizier or prime minister to the king, to a certain extent. Nehemiah had the king’s confidence, as we can clearly see, and was not interfered with as to his conscience, but his heart was with the people of God.

He reminds us, in this closing book, of that which we find near the beginning of the history of God’s people. Moses, the leader of the people out of Egypt, had just the very same feeling for the people of God. Providentially delivered brought into the house of Pharaoh’s daughter, with the very brightest prospects, why should not he use them? Why should not he wait and employ his influence to bring the people out? Why should not he release them from their burdens gradually? Had he put it to the vote of Israel, I cannot doubt that they would have come to that conclusion. They would have said that no way would have been so excellent, so wise, so prudent as for Moses just to wait a little. He had, at that time, one foot, you may say, upon the throne. It would have been comparatively easy for him, for we do not hear of Pharaoh’s son: we hear of Pharaoh’s daughter. He could have easily gained that position which his genius would naturally entitle him to. Changes of dynasty were always very easily made in the Eastern world in ancient times, so that nothing would have seemed, therefore, a more providential opening than what God had given to Moses. But no; he loved the people, and, what was more than that, he loved God. He had the sense of what God’s glory was, and a sense that God must act according to His own glory, and that there was no other way of blessing the people.

So now Nehemiah – as Moses at the beginning so he at the end of the history – the one before they were formed into a people – the other after. “Not my people,” was written upon them – the same spirit, though in totally different circumstances. And so his heart was filled with grief. It was nothing personal; it was purely the grief of love, but it was the grief of love according to God. It was the love of the people because they were His people, even though God had blotted out their title. Still, there was the fact, and he knew right well that although God had cast off the people for a season it was not for ever, and that the title of “My people” will shine in Israel more brilliantly than ever when the Messiah takes them up again – when they turn in heart and repent before Him, and He vindicates and delivers them.

Nehemiah, then, loved the people of God at the very time when they had lost their title – when they were being chastised for their grievous faults and sins against God – at a time when it seemed, for example, the most reasonable thing to give them up. Had not God given them up? Why, then, should Nehemiah feel so much about them? Why should he pine about a people that were so utterly unworthy? That was not the least a question for him. He knew that there was upon earth only the remnant of that people, most guilty and most justly punished, but, nevertheless, the people of God, with whom God’s plans of blessing and grace for the earth are bound up. He knew that there, and there only, was the Messiah to be born – that there the Christ was to come among that people and in that land. His heart, therefore, turns to Jerusalem. It might be in ruin, and it was; but there his heart turns.

Now, I should like to ask, beloved friends, whether that is the case with us, for the church of God is more to God than ever Israel was; and not more truly was Israel a people that had lost their place, than the church now is as an outward thing here below. The guilt of Christendom, I have no hesitation in saying, is worse than that of Israel. Incomparably more blest, it is incomparably more guilty, for the guilt is always in proportion to the mercies perverted or abused. Nevertheless, I dare to say that we ought to love the church, not merely the gospel, or the Lord, only; but, if we enter into the feelings of Christ, we shall know that Christ loves the church; and, therefore, to merely satisfy ourselves with the mercies which the Lord shows us would be just like Nehemiah blessing God for what he enjoyed in the palace of the great king, and being content to be without a thought and without a care and without a tear and without a prayer for the people of God. But not so. All his heart, as far as objects upon earth were concerned, was set upon them, and his grief was because of the way in which that people of God was now falling short of what was due to His glory here below. Hence, therefore, we see his weeping and mourning. “I sat down,” as he says; “and mourned certain days and fasted, and prayed before the God of heaven.” And he pours out his heart to Him, and he confesses, and confesses, too, in a way which shows that there was no self-righteousness about it. He includes himself. “We have sinned against Thee, both I and my father’s house have sinned.” There is no isolation of his spirit from this confession of the failure. He feels his own part, and so much the more because he was faithful, for it is never persons who are most guilty that are most ready to confess. It is when you are out of the guilt of the sin that you can the more thoroughly confess the sin before God. While you are still under the darkness and cloud of it, you are not in a spirit of confession; but when the grace of God has lifted your head above it, shining upon you from above, then indeed you can confess thoroughly to God. Now Nehemiah could thus feel. We can easily see from his general spirit that, by the grace of God, he was a man walking with the Lord, and could feel things clearly, and could feel things rightly, and his heart was free to occupy itself about God’s people. So he owns their failure, their departure, their utter dishonour; but he cries to God.

Fuente: William Kelly Major Works (New Testament)

Nehemiah

A REFORMER’S SCHOOLING

Neh 1:1 – Neh 1:11 .

The date of the completion of the Temple is 516 B.C.; that of Nehemiah’s arrival 445 B.C. The colony of returned exiles seems to have made little progress during that long period. Its members settled down, and much of their enthusiasm cooled, as we see from the reforms which Ezra had to inaugurate fourteen years before Nehemiah. The majority of men, even if touched by spiritual fervour, find it hard to keep on the high levels for long. Breathing is easier lower down. As is often the case, a brighter flame of zeal burned in the bosoms of sympathisers at a distance than in those of the actual workers, whose contact with hard realities and petty details disenchanted them. Thus the impulse to nobler action came, not from one of the colony, but from a Jew in the court of the Persian king.

This passage tells us how God prepared a man for a great work, and how the man prepared himself.

I. Sad tidings and their effect on a devout servant of God Neh 1:1 – Neh 1:4. The time and place are precisely given. ‘The month Chislev’ corresponds to the end of November and beginning of December. ‘The twentieth year’ is that of Artaxerxes Neh 2:1. ‘Shushan,’ or Susa, was the royal winter residence, and ‘the palace’ was ‘a distinct quarter of the city, occupying an artificial eminence.’ Note the absence of the name of the king. Nehemiah is so familiar with his greatness that he takes for granted that every reader can fill the gaps. But, though the omission shows how large a space the court occupied in his thoughts, a true Jewish heart beat below the courtier’s robe. That flexibility which enabled them to stand as trusted servants of the kings of many lands, and yet that inflexible adherence to, and undying love of, Israel, has always been a national characteristic. We can think of this youthful cup-bearer as yearning for one glimpse of the ‘mountains round about Jerusalem’ while he filled his post in Shushan.

His longings were kindled into resolve by intercourse with a little party of Jews from Judaea, among whom was his own brother. They had been to see how things went there, and the fact that one of them was a member of Nehemiah’s family seems to imply that the same sentiments belonged to the whole household. Eager questions brought out sorrowful answers. The condition of the ‘remnant’ was one of ‘great affliction and reproach,’ and the ground of the reproach was probably Neh 2:17 ; Neh 4:2 – Neh 4:4 the still ruined fortifications.

It has been supposed that the breaking down of the walls and burning of the gates, mentioned in Neh 1:3 , were recent, and subsequent to the events recorded in Ezra; but it is more probable that the project for rebuilding the defences, which had been stopped by superior orders Ezr 4:12 – Ezr 4:16, had not been resumed, and that the melancholy ruins were those which had met the eyes of Zerubbabel nearly a hundred years before. Communication between Shushan and Jerusalem cannot have been so infrequent that the facts now borne in on Nehemiah might not have been known before. But the impression made by facts depends largely on their narrator, and not a little on the mood of the hearer. It was one thing to hear general statements, and another to sit with one’s brother, and see through his eyes the dismal failure of the ‘remnant’ to carry out the purpose of their return. So the story, whether fresh or repeated with fresh force, made a deep dint in the young cupbearer’s heart, and changed his life’s outlook. God prepares His servants for their work by laying on their souls a sorrowful realisation of the miseries which other men regard, and they themselves have often regarded, very lightly. The men who have been raised up to do great work for God and men, have always to begin by greatly and sadly feeling the weight of the sins and sorrows which they are destined to remove. No man will do worthy work at rebuilding the walls who has not wept over the ruins.

So Nehemiah prepared himself for his work by brooding over the tidings with tears, by fasting and by prayer. There is no other way of preparation. Without the sad sense of men’s sorrows, there will be no earnestness in alleviating them, nor self-sacrificing devotion; and without much prayer there will be little consciousness of weakness or dependence on divine help.

Note the grand and apparently immediate resolution to throw up brilliant prospects and face a life of danger and suffering and toil. Nehemiah was evidently a favourite with the king, and had the ball at his foot. But the ruins on Zion were more attractive to him than the splendours of Shushan, and he willingly flung away his chances of a great career to take his share of ‘affliction and reproach.’ He has never had justice done him in popular estimation. He is not one of the well-known biblical examples of heroic self-abandonment; but he did just what Moses did, and the eulogium of the Epistle to the Hebrews fits him as well as the lawgiver; for he too chose ‘rather to suffer with the people of God than to enjoy pleasures for a season.’ So must we all, in our several ways, do, if we would have a share in building the walls of the city of God.

II. The prayer Neh 1:5 – Neh 1:11. The course of thought in this prayer is very instructive. It begins with solemnly laying before God His own great name, as the mightiest plea with Him, and the strongest encouragement to the suppliant. That commencement is no mere proper invocation, conventionally regarded as the right way of beginning, but it expresses the petitioner’s effort to lay hold on God’s character as the ground of his hope of answer. The terms employed remarkably blend what Nehemiah had learned from Persian religion and what from a better source. He calls upon Jehovah, the great name which was the special possession of Israel. He also uses the characteristic Persian designation of ‘the God of heaven,’ and identifies the bearer of that name, not with the god to whom it was originally applied, but with Israel’s Jehovah. He takes the crown from the head of the false deity, and lays it at the feet of the God of his fathers. Whatsoever names for the Supreme Excellence any tongues have coined, they all belong to our God, in so far as they are true and noble. The modern ‘science of comparative religion’ yields many treasures which should be laid up in Jehovah’s Temple.

But the rest of the designations are taken from the Old Testament, as was fitting. The prayer throughout is full of allusions and quotations, and shows how this cupbearer of Artaxerxes had fed his young soul on God’s word, and drawn thence the true nourishment of high and holy thoughts and strenuous resolutions and self-sacrificing deeds. Prayers which are cast in the mould of God’s own revelation of Himself will not fail of answer. True prayer catches up the promises that flutter down to us, and flings them up again like arrows.

The prayer here is all built, then, on that name of Jehovah, and on what the name involves, chiefly on the thought of God as keeping covenant and mercy. He has bound Himself in solemn, irrefragable compact, to a certain line of action. Men ‘know where to have Him,’ if we may venture on the familiar expression. He has given us a chart of His course, and He will adhere to it. Therefore we can go to Him with our prayers, so long as we keep these within the ample space of His covenant, and ourselves within its terms, by loving obedience.

The petition that God’s ears might be sharpened and His eyes open to the prayer is cast in a familiar mould. It boldly transfers to Him not only the semblance of man’s form, but also the likeness of His processes of action. Hearing the cry for help precedes active intervention in the case of men’s help, and the strong imagery of the prayer conceives of similar sequence in God. But the figure is transparent, and the ‘anthropomorphism’ so plain that no mistakes can arise in its interpretation.

Note, too, the light touch with which the suppliant’s relation to God ‘Thy servant’ and his long-continued cry ‘day and night’ are but just brought in for a moment as pleas for a gracious hearing. The prayer is ‘for Thy servants the children of Israel,’ in which designation, as the next clauses show, the relation established by God, and not the conduct of men, is pleaded as a reason for an answer.

The mention of that relation brings at once to Nehemiah’s mind the terrible unfaithfulness to it which had marked, and still continued to mark, the whole nation. So lowly confession follows Neh 1:6 – Neh 1:7. Unprofitable servants they had indeed been. The more loftily we think of our privileges, the more clearly should we discern our sins. Nothing leads a true heart to such self-ashamed penitence as reflection on God’s mercy. If a man thinks that God has taken him for a servant, the thought should bow him with conscious unworthiness, not lift him in self-satisfaction. Nehemiah’s confession not only sprung from the thought of Israel’s vocation, so poorly fulfilled, but it also laid the groundwork for further petitions. It is useless to ask God to help us to repair the wastes if we do not cast out the sins which have made them. The beginning of all true healing of sorrow is confession of sins. Many promising schemes for the alleviation of national and other distresses have come to nothing because, unlike Nehemiah’ s, they did not begin with prayer, or prayed for help without acknowledging sin.

And the man who is to do work for God and to get God to bless his work must not be content with acknowledging other people’s sins, but must always say, ‘We have sinned,’ and not seldom say, ‘I have sinned.’ That penitent consciousness of evil is indispensible to all who would make their fellows happier. God works with bruised reeds. The sense of individual transgression gives wonderful tenderness, patience amid gainsaying, submission in failure, dependence on God in difficulty, and lowliness in success. Without it we shall do little for ourselves or for anybody else.

The prayer next reminds God of His own words Neh 1:8 – Neh 1:9, freely quoted and combined from several passages Lev 26:33 – Lev 26:45 ; Deu 4:25 – Deu 4:31 , etc.. The application of these passages to the then condition of things is at first sight somewhat loose, since part of the people were already restored; and the purport of the prayer is not the restoration of the remainder, but the deliverance of those already in the land from their distresses. Still, the promise gives encouragement to the prayer and is powerful with God, inasmuch as it could not be said to have been fulfilled by so incomplete a restoration as that as that at present realised. What God does must be perfectly done; and His great word is not exhausted so long as any fuller accomplishment of it can be imagined.

The reminder of the promise is clinched v. 10 by the same appeal as formerly to the relation to Himself into which God had been pleased to bring the nation, with an added reference to former deeds, such as the Exodus, in which His strong hand had delivered them. We are always sure of an answer if we ask God not to contradict Himself. Since He has begun He will make an end. It will never be said of Him that He ‘began to build and was not able to finish.’ His past is a mirror in which we can read His future. The return from Babylon is implied in the Exodus.

A reiteration of earlier words follows, with the addition that Nehemiah now binds, as it were, his single prayer in a bundle with those of the like-minded in Israel. He gathers single ears into a sheaf, which he brings as a ‘wave-offering.’ And then, in one humble little sentence at the end, he puts his only personal request. The modesty of the man is lovely. His prayer has been all for the people. Remarkably enough, there is no definite petition in it. He never once says right out what he so earnestly desires, and the absence of specific requests might be laid hold of by sceptical critics as an argument against the genuineness of the prayer. But it is rather a subtle trait, on which no forger would have been likely to hit. Sometimes silence is the very result of entire occupation of mind with a thought. He says nothing about the particular nature of his request, just because he is so full of it. But he does ask for favour in the eyes of ‘this man,’ and that he may be prospered ‘this day.’

So this was his morning prayer on that eventful day, which was to settle his life’s work. The certain days of solitary meditation on his nation’s griefs had led to a resolution. He says nothing about his long brooding, his slow decision, his conflicts with lower projects of personal ambition. He ‘burns his own smoke,’ as we all should learn to do. But he asks that the capricious and potent will of the king may be inclined to grant his request. If our morning supplication is ‘Prosper Thy servant this day,’ and our purposes are for God’s glory, we need not fear facing anybody. However powerful Artaxerxes was, he was but ‘this man,’ not God. The phrase does not indicate contempt or undervaluing of the solid reality of his absolute power over Nehemiah, but simply expresses the conviction that the king, too, was a subject of God’ s, and that his heart was in the hand of Jehovah, to mould as He would. The consciousness of dependence on God and the habit of communion with Him give a man a clear sight of the limitations of earthly dignities, and a modest boldness which is equally remote from rudeness and servility.

Thus prepared for whatever might be the issue of that eventful day, the young cupbearer rose from his knees, drew a long breath, and went to his work. Well for us if we go to ours, whether it be a day of crisis or of commonplace, in like fashion! Then we shall have like defence and like calmness of heart.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Neh 1:1 a

1The words of Nehemiah the son of Hacaliah.

Neh 1:1 Nehemiah This brief phrase is a title for the whole book. His name (BDB 637) means, YHWH comforts. He was a close counselor (cup bearer) to Artaxerxes I, who reigned from 464 to 423 B.C. By request he was sent to Judah to establish order, stability, and protection.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

The words. Divine revelation in writing must be made up of words (see App-47). The “words” here were written, chronologically, long before the book of Ezra. See the Structures (pp 616, 617, notes on p. 618; also App-50, App-57, and App-58).

Nehemiah = comforter of (= appointed by) Jehovah. From Neh 10:1 he was one of the “princes” (Neh 9:38) who signed the Solemn Covenant: a prince of Judah, for the “king’s seed” and “princes” were taken to Babylon (Dan 1:3), according to the prophecy in 2Ki 20:17, 2Ki 20:18. The next who signed was Zidkijah, a son of king Jehoiakim (1Ch 3:16). Hanani (Neh 1:2), his brother or near kinsman (a shortened form of Hananiah, Compare Neh 1:2, and Neh 7:2), was another “prince”, renamed Shadrach (Dan 1:3-6), Nehemiah was the Sheshbazzar of Ezr 1:8. Five parties seen in action in this book: Nehemiah, Ezra, the People, their enemies, and the God of heaven,

Chisleu. The ninth month. See App-51.

twentieth year. See App-50. Compare Neh 2:1. Forty-two years from the beginning of the Babylonian Servitude, thirty-five years from Jehoiachin’s captivity, and twenty-three years from the destruction of Jerusalem, and the beginning of the Desolations. See special note on 2Ch 36:21

I was in Shushan. Like Joseph in Egypt, Obadiah in Samaria, Daniel in Babylon, and the saints in Caesar’s household (Php 1:4, Php 1:22).

was = came to be.

Shushan. He had been there about sixteen years, and was removed thither from Babylon. Excavations in 1909 by M. de Morgan, at Susa, exposed the remains of three cities. Among them, four black stone pillars, with the Code of Khammurabi (see App-15). Bricks of his palace or temple were also found. Occupied by Babylonians in 2800 B.C.

Fuente: Companion Bible Notes, Appendices and Graphics

By Chuck Smith

Let’s turn to Nehemiah for our study this evening.

Nehemiah introduces himself in the first verse of chapter 1 and the date of the writing of his prophecy, the twentieth year of Artaxerxes, which was the stepson of Queen Esther. So the book of Esther, if you were writing in a chronological order, would fit somewhere between Ezra and Nehemiah. The Artaxerxes here is actually the stepson of Esther, son of Artaxerxes of the husband of Esther. And so in the twentieth year would be in the twentieth year of the reign of this particular Artaxerxes. Esther would fit before Ezra and Nehemiah, actually. So you’re in the twentieth year of the reign of Artaxerxes there in the palace of Susa or Shushan.

And his brother Hanani (and we learn from chapter 7 that he is actually a brother to Nehemiah) had been to Jerusalem. And when he returned from Jerusalem, Nehemiah was questioning him concerning the state and the condition of the holy city.

Now Nehemiah was born in captivity. In fact, it is now almost ninety years after the first of the captives had returned to Israel. In 536, Cyrus gave the commandment to return to Israel and rebuild the temple, and this is about 445 B.C. So it’s about ninety years later, ninety-one years later, and so it is 160 years since the beginning of the Babylonian captivity.

So Nehemiah has never seen Jerusalem. He has never seen the temple. And yet, within his heart he identifies with Jerusalem and with the temple. A psalm of captivity is Psa 137:1-9 . The psalm begins that those that were captive in Babylon hung their hearts on the willow tree and they sat down and cried by the great river. And in that psalm there is that cry, “If I forget thee, O Jerusalem, let my right hand forget her cunning and let my tongue cleave to the roof of my mouth” ( Psa 137:5-6 ). It is interesting how that God has stamped Jerusalem into the hearts of every Jew. Even those that have never seen it. Somehow there is stamped into their heart a love for Jerusalem. And it’s just a part of them. They really can’t help it. It is just the part, something that God has imbedded in their heart, a great love and desire for Jerusalem.

Of course, they are commanded in the scripture to pray for the peace of Jerusalem. And in their Passover celebrations, no matter where they are in the world as they observe the Passover, they make the statement, “This year here. Next year Jerusalem.” And it seems to be the desire and the dream of every Jew to go to Jerusalem.

I received a letter the other day from a very good friend of ours, David Aziel. Many of you know David who have been on tours with us to Israel. And he was planning to come to California this summer, but he didn’t make it because they were able to buy a piece of property in Jerusalem to build themselves a house. And he started writing about the thrill that they were experiencing being able to own a piece of property in Jerusalem. And he went on, “This holy, beautiful city that God had chosen.” And he really started waxing eloquent in his letter to us all about Jerusalem. It’s just something in their heart; they can’t help it. But it’s there. It’s something that God has planted within them.

And there is something about the city. There is an aura, there is a charm, there is a magic to it that the first time you see it, you just sort of weep without being able to control yourself. There is just something about it. So this is Jerusalem. And there’s a feel; there’s something there that is of God. God said He would never take His eyes from Jerusalem.

And so Nehemiah, a true patriot, having never seen Jerusalem, still his heart is there. His desires are there. And so he questioned his brother all about the state of Jerusalem, the state of the city and the people and all. And he received, really, a very discouraging report from Hanani. The remnant of the people that are left are discouraged. Their enemies are harassing them. The gates of the city have been burned. The walls are lying in rubble. There’s great affliction and reproach upon the people.

And so it came to pass, when Nehemiah heard these things, that he wept, and he mourned for certain days, and he fasted, and prayed before the God of heaven ( Neh 1:4 ),

So this brought him great sorrow of heart. And being a true patriot, hearing of the saddened condition of Jerusalem, he wept, mourned over it. And then fasted for certain days while he prayed. Now Nehemiah was a man of prayer and he is always offering up prayers unto God. And through the book, it is one of the important aspects of your study of the book of Nehemiah is to make note of the prayer life of Nehemiah. Not always necessarily long prayers. Sometimes just prayers under his breath in a moment of time when things are transpiring and he needs special wisdom or guidance. Just, “Lord, guide me.” Or, “Lord, strengthen me.” Or, “Lord, help me at this point.” But always throwing up these little prayers to the Lord.

Now his prayer is given to us here in chapter 1.

And I said, I beseech thee, O LORD God of heaven, the great and awesome God, that keeps his covenants of mercy for those that love him, for those that keep his commandments ( Neh 1:5 ):

Now in his prayer he is acknowledging the faithfulness of God. “God, You keep Your promises. You keep Your covenants to Your people.” And he acknowledges that the destruction of Jerusalem and the captivity of the people was a part of God’s righteous keeping of His word. Acknowledging the fact that God had warned them that if they would forsake the Lord, that they would be forsaken of the Lord. They had the warning. And Nehemiah in his prayer unto God recognizes and acknowledges God’s faithfulness. “Lord, You told us through Moses that if we would turn from Thee that we would be driven from the land and all.” And he acknowledges the faithfulness of God to His word. But then God had also promised that if the people would turn to Him, that He would restore them to the land.

And so he is reminding God of the promises that God had made unto the people.

Remember, I beseech thee, the word that you commanded your servant Moses, saying, If you transgress, I will scatter you abroad: but if you turn unto me, and keep my commandments, and do them; though there were of you those that were cast out unto the uttermost parts of the earth, yet I will bring thee back again ( Neh 1:8-9 ).

And so the reminding God of His promises and of His word and then asking God to bless the people and to show His great hand of power towards them.

So he went in after several days to the king bearing the cup of Artaxerxes, for Nehemiah was the king’s cupbearer. And so we are now moving ahead. You remember the story began in the month of December and now we’ve moved ahead to April, and he is taking the cup into the king and he is still troubled this much later over the condition of Israel. And the king asked him concerning his sadness. “

Fuente: Through the Bible Commentary

Neh 1:1-2. The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace, That Hanani, one of my brethren came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem.

This good man was, of course, one of the banished Jews, but he had greatly prospered. He had risen in the empire of Ahasucrus until he had come to be greateven to be one of the chamberlains of the empire; but his heart was towards his poor peoplehis brethrenthat were in poverty. Now, whenever God exalts a Christian man in temporal position, he ought not to disown his poor brethren, but his heart should go out towards them to see what he can do for them. It is a shame for any man to forget his country. Does not the Pole still say, No, Poland, thou shalt never perish? And we admire such patriotism. But the like feeling should be in every Christian breast. We should love the church of God even as Nehemiah loved the chosen race, from which he had sprung. So when he met with Hanani, the conversation was all about the poor brethren that remained at Jerusalem.

Neh 1:3. And they said unto me, the remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire.

A sad story they had to tell. Ezra had assisted in somewhat rebuilding the temple, but little had been done for the private dwellings, and for the walls and public buildings of the city. It was in a sad and wretched estate; and the Jews were despised and reproached. Nehemiah was a great man, but he was sorry to hear this. He felt as if he was a fellow-sufferer with his poor brethren.

Neh 1:4. And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven,

Was it his concern? Was it any more his concern than that of other men? Yes, he felt it to be his: and the tender heart which he had towards the people of God made him feel it to be peculiarly his. If nobody else did anything, he must. And, oh! dear brothers and sisters in Christ, whenever you see the cause of God in a sad estate, lay it to heart: weep, lament, and pray: feel that you have an interest in it. Christ is your Saviour. Of the church you are a part. These blessed interests of sovereign mercy belong to you. Take them to yourself and say, By Gods help, I will lay myself out for the progress of his cause. I sat down and wept, and mourned certain days, and fasted and prayed before the God of heaven.

Neh 1:5-6. And said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments: Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my fathers house have sinned.

He seems to act like a priest for God, taking the sin of the people upon himself, and confessing it. If they were hard-hearted, and would not confess, he would, and pour out his complaint before God.

Neh 1:7-10. We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses. Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations: But if ye turn unto me and keep my commandments and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set my name there. Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand.

You see what an admirable prayer this is. There is a full confession of sinan acknowledgment of the justice of God in having punished his people; but then there is a quoting of the divine worda putting of the Lord in remembrance that he had made such and such a promise. That is the very backbone of prayer. If you go to the bank, the main part of the transaction is to put the chequethe note of handupon the counter. You get no money else. So when you go in prayer, the main part of prayer must lie in pleading the promise, Thou hast said it: thou hast said it. Hold God to his word with a sacred daring of faith. Thou hast promised: thou hast declared. Now be as good as thy word. Then notice another plea he has. He says he is pleading for Gods servantshis redeemedredeemed by great power. Oh! it should always make us feel strong in prayer when we recollect that Gods people are very dear to him, and he has done great things for them; therefore he loves them, and for those whom he loves, surely, he will work great deliverances. These are arguments. There ought to be great argument in prayer if we hope to prevail.

Neh 1:11. O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man.

That was king Artaxerxes, whom he rightly viewed as a man, for, great as he wasall-potent king of Persiayet still but a man. Nehemiah consoles himself in the prospect of having to go in before him to ask favor at his hands.

Neh 1:11. For I was the kings cupbearer.

This exposition consisted of readings from Neh 1:1 to Neh 2:8.

Fuente: Spurgeon’s Verse Expositions of the Bible

Neh 1:1-2

Introduction

NEHEMIAH GETS THE BAD NEWS ABOUT JERUSALEM

Josephus has a tale regarding the manner in which Nehemiah received this bad news. One day as he was walking around the palace in Susa, he heard some Jews speaking in the Hebrew language and inquired of them regarding conditions in Jerusalem. They told him of the constant enmity of the neighboring people, and of how they were subjected to harassment day and night, and even that many dead people could be found along the roads. The Scriptural account does not exactly correspond with this, unless we should set aside the usual opinion of commentators that Hanani was an actual brother of Nehemiah; but the narratives have one thing in common. Hanani was only one of several people who brought the bad news.

“It cannot be definitely ascertained whether or not Hanani was actually a blood brother of Nehemiah. However, in Neh 7:2, Nehemiah again referred to him as his brother, leading to the speculation that he was really a brother in the ordinary sense.” Williamson wrote that, “It is likely that the word (brother) should be taken literally.”

Neh 1:1-2

“The words of Nehemiah the son of Hacaliah.

“Now it came to pass in the month Chislev, in the twentieth year, as I was in Shushan the palace, that Hanani, one of my brethren, came, he and certain men out of Judah; and I asked them concerning the Jews that had escaped, that were left of the captivity, and concerning Jerusalem.”

“The words of Nehemiah” (Neh 1:1). This stands as the title of the whole book; and the critical canard that, “These words were probably added by a later scribe,” should be rejected. “No other historical book begins in this manner,” and therefore no `later scribe’ could possibly have been so foolish as to make such an unheard of addition. However, all of the prophetic books begin thus; and in all these cases they constitute the title of the book, as they most certainly do here. “Verse 1a (Neh 1:1) here contains the title of the whole book.” “This book is one of the outstanding autobiographical masterpieces of the ancient world.”

“Nehemiah the son of Hacaliah” (Neh 1:1). The tribe to which Nehemiah belonged is not revealed; but, “Eusebius and Jerome assert that he was of the tribe of Judah.” Jamieson supposed that this is true and added further that, “He was of the royal family of David.” Matthew Henry, however, stated that, “If 2Ma 1:18 is the truth in their statement that Nehemiah offered sacrifices, then we must conclude that he was a priest and therefore of the tribe of Levi.” These references are an excellent example of scholarly comment on something which the sacred Scriptures do not reveal.

“The month Chislev in the twentieth year” (Neh 1:2). The month Chislev corresponded to our November-December; and the twentieth year here is a reference to, “The twentieth year of the reign of Artaxerxes I (Longimanus), in the year 445 B.C.”

“In Shushan the palace” (Neh 1:2). “This is the same place as Susa, where Daniel saw the vision of the ram with two horns (Dan 8:2),” and, “Where, in the year 478 B.C., Esther became Xerxes’ queen in this palace.” “This place was the winter residence of Persian kings”; “It was located east of the river Tigris and near the head of the Persian gulf.”

E.M. Zerr:

Neh 1:1. Make the following notation in the 6th column of the chart: “20th year, Nehemiah is permitted to go and rebuild the walls of Jerusalem.” Since the events of the preceding book, 13 years have rolled away. (Neh 2:1.) We are told in direct language that Nehemiah is the author of this book. We will not be confused, therefore, by the use of the pronoun in the 3rd person. Shushan was another form of Susa, which became the capital of the Persian Empire from the days of Darius Hystaspes. At the time our subject opens, Nehemiah was in this city a personal attendant of the king Artaxerxes.

Neh 1:2. Nehemiah asked about the Jews who had escaped. We ordinarily think of that word as meaning one who had to elude his captor and get away without leave. It does not mean that in this place. The word Is from an original that is defined “deliverance” in the lexicon. It is said with reference to the Jews who had been in captivity, but had been given their freedom by the ones who had them in their control. Many of these were in Palestine and living in the vicinity of Jerusalem; concerning them Nehemiah made his inquiry of some individuals who had returned to Persia.

Fuente: Old and New Testaments Restoration Commentary

This is the last Book of Old Testament history. An interval of about twelve years occurred between the reformation under Ezra and the coming of Nehemiah. The story is the continuation of the work commenced by Zerubbabel rebuilding the wall.

With a fine touch of natural and unconscious humility, Nehemiah tells us, in parenthesis only, what his office was at the court of the Gentile king. He was cupbearer. Such a position was one of honor, and admitted the holder not only into the presence of the king, but into relationships of some familiarity. Nehemiah’s account of himself in this chapter gives us a splendid illustration of patriotism on the highest level. It is evident, first, that he had no inclination to disown his own people, for he spoke of those who came to the court as “my brethren.” In the next place, it is manifest that his consciousness of relationship was a living one, in that he held intercourse with them. Moreover, he was truly interested, and made inquiry concerning Jerusalem.

The news brought to him was full of sadness, and all the man’s devotion to his people was manifest in his grief as he heard the sad story. The final proof of true patriotism lay in his recognition of the relationship between his people and God, and in his carrying the burden of God in prayer. The prayer itself was full of beauty, and revealed a correct conception of what prayer under such circumstances ought to be. It opened with confession. Without reserve, he acknowledged the sin of the people, and identified himself with it. He then proceeded to plead the promises of God made to them, and ended with a personal and definite petition that God would give him favor in the eyes of the king.

Fuente: An Exposition on the Whole Bible

a Patriots Prayer

Neh 1:1-11

Though living in luxury, in the winter palace of the Persian kings, Nehemiahs heart was keenly sensitive to all that affected his people. But he turned from tears to prayer, from man to God. Oh, that we could cry and sigh for the rents and breaches in the Church of God. We should deal much more successfully with men, if, like Nehemiah, we dealt more largely with God. Gordon used to say that he had met and conquered his enemies before he saw them. This prayer of Nehemiahs is very beautiful, saturated as it is with quotations from Scripture, and so effective with God, because based on His own Word. It was steeped in tears of contrition for sin, and offered without ceasing day and night. Nor was it solitary, for there seems to have been a little band of others united with him, Neh 1:11. Lord, teach us to pray thus, till others are found kneeling with us. Here is a good petition for us as we go forth to our daily calling, in which so much depends on the attitude of our fellow-men. Prosper thy servant this day and grant him mercy in the sight of this man.

Fuente: F.B. Meyer’s Through the Bible Commentary

Nehemiah: Chapters 1-6

Chapter 1

An Exercised Man

In the twentieth year of Artaxerxes, king of Persia, his cup-bearer, Nehemiah, the son of Hachaliah, was in deep exercise of soul concerning the condition of the re-gathered remnant, whose history we have been studying, as related by Ezra the Scribe.7 Nehemiah means comfort or consolation of Jehovah, and he is one whose name expresses his character, as is so often the case in Scripture, when names were not given by any means so carelessly as now. Like Paul, he was to comfort others with the comfort wherewith he himself was comforted of God (2Co 1:4). This is a weighty principle in Gods ways with His servants. Many a saint is permitted to go through deep waters, to pass through severe trial both of body and mind, not only for his own profit, but that he may be the better fitted to be a channel of blessing to his brethren when cast down in distress. Happy is the saint who is thus subject to the will of God and enabled to be His agent in consoling his discouraged fellows and restoring them, through a ministry received in times of sorrow, when they are backslidden and disheartened.

The station of Nehemiah was one of worldly prosperity. It is true he was a servant; probably a bondman, but so were all his people; and he dwelt in a royal palace, and seems to have been a favorite with the king. But, like Moses, his heart was with his lowly brethren, and his spirit was zealous for the testimony of the Lord.

To him, Hanani, one of his brethren, and other Jews came, whom he questioned closely concerning the remnant who had gone up to Jerusalem. The report was not encouraging. They replied: The remnant that are left of the captivity there in the province are in great affliction and reproach; the wall of Jerusalem also is broken down, and the gates thereof are burned with fire (ver. 3). That Hanani felt this keenly there can be no doubt, but that he, or his companions were before God about it, as was Nehemiah, seems scarcely probable. It is one thing to shake the head and sigh over the vicissitudes of the congregation of the Lord, it is quite another to look up to Him to give deliverance, and to put His truth and testimony above every other interest. This latter Nehemiah did.

His brethrens unhappy report caused him deepest searching of heart and contrition of spirit, so that he gave himself to fasting and prayer with many tears; for, like Paul in a brighter dispensation, he knew much of what it was to weep over the failures of the people of God. To Him who had forsaken His city and given His people up to captivity, but who had granted a little reviving in their bondage, Nehemiah turned in prayer. He uses the same title so frequently found in the record of Ezra, the God of heaven. This indicated the removal of Gods throne from earth to heaven. In deepest humiliation he joins with Ezra and Daniel in confessing his sin and the sin of his people. We have sinned, he cries; and again, Both I and my fathers house have sinned; and once more, We have dealt very corruptly. Genuine confession like this reaches the ear of God. It indicates a soul able to look at matters from Gods standpoint. Nehemiah is no carping critic, no self-satisfied Pharisaic looker-on upon the failure of others. I thank Thee that I am not as other men would never come from his lips. Instead, he bows his head in common confession with his brethren, and brokenly cries, We have sinned.

But he is a man of faith as well as a man of prayer, and so he at once proceeds to remind God, as it were, of His own word: how He had declared in Lev 26:40-45 and Deu 4:23; 30:1-6 that even though He might scatter His people because of their transgression, yet if in the strangers land they would turn unto Him, keep His commandments and do them, He would gather them again, though it were from the uttermost parts of the earth, and bring them back to the place He had chosen, to set His name there. This promise Nehemiah pleads, and touchingly cries: Now these are Thy servants and Thy people, whom Thou hast redeemed by Thy great power and by Thy strong hand. O Lord, I beseech Thee, let now Thine ear be attentive to the prayer of Thy servant, and to the prayer of Thy servants who desire to fear Thy name: and prosper, I pray Thee, Thy servant this day, and grant him mercy in the sight of this man (vers. 10, 11). This man was none other than the great Artaxerxes himself; but to Nehemiah he was just a man, and he desired that his heart might be controlled by God for the furtherance of His purpose of grace towards His people.

In other circumstances he could and did give honor to whom honor was due. But in the presence of the great King of kings this puissant monarch was but a man, and such is he in Nehemiahs reckoning. He had, in large measure, learned to not put his trust in princes, but to cease from man whose breath is in his nostrils. To the living God he looked; on His compassion and omnipotence he reckoned; and the sequel shows that he was not disappointed.

Fuente: Commentaries on the New Testament and Prophets

Analysis and Annotations

I. HOW NEHEMIAH RETURNEDTO JERUSALEM AND THE BUILDING OF THE WALL

CHAPTER 1

1. Nehemiah hears of the condition of Jerusalem (Neh 1:1-3)

2. His great sorrow, and prayer (Neh 1:4-11)

Neh 1:1-3. The words of Nehemiah (the Lord is comfort) the son of Hachaliah. It is therefore the personal narrative of his experience which is before us in the first six chapters of this book, in which he describes his soul exercise, and how the Lord made it possible for him to return to Jerusalem, and how the wall was rebuilt. Nehemiah was a young man, born in captivity holding a position of nearness to the great Persian king and living in the beautiful palace of Shushan. He lived in luxuries, and was an honored servant of the king. It was in the month of Chisleu, in the twentieth year (445 B.C.) when Hanani his brother (7:2) visited him with certain men out of Judah. The question he asked them at once shows the deep interest he had in Gods people. I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem. Though he had never seen Jerusalem, the city of his fathers, he loved Jerusalem and felt like all pious captives, so beautifully expressed in one of the Psalms–If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem above my chief joy (Psa 137:5-6). Though he lived in prosperity his heart was with his people. It was bad news which they brought him. The remnant was in great affliction and reproach, the wall of Jerusalem in a broken-down condition, and the gates burned with fire.

Neh 1:4-11. This sad news overwhelmed him with great sorrow. He sat down and wept; his mourning continued certain days. If Nehemiah was so affected by the temporal condition of Jerusalem and the affliction of the remnant, how much more should believers mourn and weep over the spiritual conditions among Gods people. Yet how little of this sorrowing spirit over these conditions is known in our day! It is needed for humiliation and effectual prayer. Nehemiah did not rush at once into the presence of the king to utter his petitions. He waited and fasted certain days and then addressed the God of heaven (Ezr 6:9). He reveals in the opening words of his prayer familiarity with the Word of God. I beseech thee, O LORD, the God of heaven, the great and terrible God (Deu 7:21; Deu 10:17; Dan 9:4) that keepeth covenant and mercy with them that love Him and keep His commandments (Deu 7:9; 1Ki 8:23) let thine ear now be attentive (2Ch 6:40; Psa 130:2) and thine eyes open (2Ch 6:40) that thou mayest hearken unto the prayer of thy servant. After these scriptural expressions, expressing confidence in the power and faithfulness of God, Nehemiah confessed his sin and the sins of his people. Yea, I and my fathers house have sinned. We have dealt very corruptly against thee, and have not kept thy commandments, nor thy statutes, nor the judgments, which thou commandest thy servant Moses. Ezra had prayed a similar prayer, and before him Daniel in Babylon (Dan. 9). There is no flaw revealed in Nehemiahs character, as there is none in Daniels life, yet both of these men of God went on their faces and confessed their sins and the sins of the people. They realized that they had a share in the common failure of His people. And so are we all blameworthy of the spiritual decline and failure among Gods people, and should humble ourselves on account of it. It is this which is pleasing to the Lord and which assures His mercy.

But Nehemiah was also trusting in the promise of God. He was a man of faith, and cast himself upon the word of God, knowing what the Lord had promised He is able to do.Remember, I beseech thee, the word that Thou commandest thy servant Moses. The promise in Deu 30:1-5 is especially upon his heart and mentioned by him in the presence of the Lord. In the near future this great national promise of the regathering of Israel from the ends of the earth will be fulfilled, in that day when the Lord returns. The exercise and prayer of Nehemiah will be repeated in the Jewish believing remnant during the time of Jacobs trouble, the great tribulation. Furthermore Nehemiah claims the blessing for the people on account of their covenant relation with Jehovah. They are His servants, His people, whom thou hast redeemed by thy great power and by thy strong hand. And how he pleads for an answer. O LORD, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who delight to fear thy name–others were also praying–and prosper, I pray thee, thy servant this day and grant him mercy in the sight of this man. He meant the powerful monarch Artaxerxes. Yet in Gods presence he looked upon him only as a man, and he knew God could use this man in behalf of His people, as He had used Cyrus.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Chisleu i.e. December.

Shushan Or, Susa, ancient capital of Persia.

Fuente: Scofield Reference Bible Notes

Reciprocal: Neh 2:1 – the twentieth Neh 10:1 – son of Hachaliah Est 1:2 – Shushan Est 8:14 – Shushan Dan 8:2 – Shushan Zec 7:1 – Chisleu

Fuente: The Treasury of Scripture Knowledge

IN THE FIRST chapter we find ourselves carried to the 20th year of Artaxerxes, whereas Ezra went to Jerusalem in the 7th year of that king. Nehemiah was not a priest, but he was at Shushan the palace in an official capacity. His story begins when certain Jews arrived, who had knowledge of the condition of things prevailing then at Jerusalem, and he enquired of them as to the state of the remnant that had returned there years before. and as to the conditions prevailing in the city. The answer of these men is given to us in verse Neh 1:3.

Their report was a distressful one. Jerusalem as a city was still in a ruinous state, and the people there in great affliction and reproach. The effect this news had upon Nehemiah is related in the rest of the chapter. We venture to think it should also have a very definite effect upon us.

We have just seen in the book of Ezra how under God-fearing men, Zerubbabel and Jeshua, a remnant had returned and rebuilt the temple, and though defection supervened in the course of years, the coming of Ezra led to a distinct reformation; yet now, thirteen years after, they are marked by affliction and reproach. We might have expected that instead of this God would have rewarded them by visible tokens of His approval and favour.

The next book, that of Esther, relates for us things that happened to the much larger number of Jews, that did not concern themselves with God’s interests in His temple, but preferred to remain in the land of their captivity, where in the course of the seventy years many of them had settled down in comparative prosperity. The name of God is not mentioned in Esther, and we might have expected that these easy-going folk would have come under His displeasure. What do we find? Read Est 9:17-19, and see. The people who, in spite of their defects, had cared for God’s interests and rebuilt His temple, marked by affliction and reproach; while those who did not concern themselves, remaining in their comforts, have ‘feasting’, ‘gladness’, and ‘a good day’.

What instruction shall we gather from this extraordinary and, we venture to think, this unexpected contrast? Well, in the first place, worldly prosperity and jollification, even if the fruit of God’s care and dealings behind the scenes, is not necessarily an indication of His approval, nor is affliction a sign of His disapproval, as is seen in far more striking degree in the case of Job. Secondly, we may refer to what is stated in Heb 12:6, ‘Whom the Lord loveth He chasteneth’. If we read Psa 73:1-28, we find the same problem exercising the mind of the writer. He saw those who definitely were wicked prospering, while the godly were chastened. It was when he went into the sanctuary of God that he found the solution.

Nehemiah of course had not the light that the New Testament sheds upon this problem, so the sad tidings concerning, ‘the remnant that are left’, affected him deeply, for in spirit he was of them, though not actually with them. He was moved to tears, mourning, fasting and prayer. The report he had heard was mainly concerned with the outward circumstances of the remnant, rather than with their inward spiritual state, but it moved him to these four things.

And what about present day conditions among the true saints of God? Many are in outward affliction under the iron hand of Communism or Romanism, while in the English-speaking world the increased inflow of money into our pockets seems to have produced a decreased outflow of love and devotion from our souls. Have these four things ever marked us? Have we ever mourned to tears over the thousands of our fellow-saints persecuted and even martyred in this twentieth century? Have we ever abstained from lawful things and given ourselves to prayer on their behalf? The writer leaves each reader to answer these questions for himself. He knows quite well what he would have to reply.

The prayer of Nehemiah, though shorter than Ezra’s, is very similar. He too identified himself with the sin of the people, saying, ‘we have sinned’. But in one direction he went further, pleading the word of the Lord, that had been written in Lev 26:1-46. Israel had been warned that disobedience to the law would bring upon themselves a scattering; but that even then if they turned to God in obedience to His word, He would gather them from distant lands and restore them to the place of His name. On this, which had been written, he based his plea. For those in Jerusalem and for himself he made the claim that they were those, ‘who desire to fear Thy name’.

While making request in a more general way for the returned remnant in Jerusalem, he had a more definite request to make for himself. He was in a post of special responsibility before the king, and having access to his presence, he intended to make a request of the monarch that he might very naturally entirely refuse. He sought therefore that God would prosper him in that which he had in mind.

Fuente: F. B. Hole’s Old and New Testaments Commentary

Nehemiah’s Prayer

Neh 1:1-11

INTRODUCTORY WORDS

We are now entering a new series of three sermons concerning Nehemiah and the depleted city of Jerusalem which he loved. In this study we will consider only the first chapter of the Book under the title, “Nehemiah’s Prayer.” We wish you would remember that Nehemiah’s testimony was given in the days of Jerusalem’s depletion and sorrow, and approaching the time of the Jews’ rejection, and of Gentile supremacy.

By way of introduction we wish to talk with you a little while about three things: The Place of Prayer, The Province of Prayer, and The Power of Prayer.

1. Where may we pray? We may pray anywhere. Nehemiah prayed unto God in a palace. Jesus Christ delighted to pray in the mountain-tops, but He found it just as possible to pray in the public eye at the grave of Lazarus; or at the hour of His grief, in Gethsemane. Daniel prayed in a lions’ den. Jonah prayed in a whale’s belly, Peter prayed on a housetop. Paul and Silas prayed in a jail. If anyone should ask you where is the place of prayer, you may rightly answer, “Any place, and every place.”

Every place where Divine praise is wont to be made, is a place of prayer, for praise itself is the very essence of prayer.

2. Where may prayer operate? What is its province? The province of prayer carries us into every realm of worship.

(1) Worship is a province of prayer, because in worship we are approaching the Father. We are adoring His Name. We are bowing at His footstool. All prayer is not worship, but all worship includes prayer. This is a realm of prayer which should by no means be neglected.

If you will study Nehemiah’s prayer, Daniel’s prayer, Solomon’s prayer at the dedication of the Temple, David’s prayer when he sought forgiveness, the prayer of Paul and Silas, and above all the prayer of our Lord as recorded in Joh 17:1-26, you will find in each and every one the most sublime worship to God.

Our Lord taught His disciples thus; When ye pray say, “Our Father who art in Heaven, Hallowed be Thy Name.” Thus we see that Divine worship is a province of prayer.

(2) Another province of prayer is in the place of service. Prayer enters into the realm of service as much as it does into the realm of worship. Before Jesus said, “Lazarus, come forth,” He lifted up His eyes to Heaven and said, “Father, I thank Thee that Thou hast heard Me.” We dare not enter into any realm of Divine undertaking without we enter from the prayer closet. If we labor in our own strength, we labor in vain; for victory we must be endued with His power.

(3) Another realm of prayer is our needs. It is the province of prayer to open the Heavens, to shut the lions’ mouths, to quench the violence of fire. It is the province of prayer to put strength into our bones, joy into our hearts, peace into our spirits. Wherever there is a need in the human heart, there is an equal need for prayer. It is through the prayer of faith that kingdoms have been subdued, that promises have been obtained, that weak men have waxed strong, that armies have been put to flight, that the tortured have received the power to die. Thank God for the province of prayer!

3. The power of prayer. Closely allied with the province of prayer, and yet distinct from it, is the power of prayer. On one occasion where prayer was made, a house was shaken. It was when they prayed, that they, “with great power gave * * witness of the resurrection of the Lord Jesus.”

“When they prayed the sky gave forth rain.” “When they had prayed, the lost were saved.” When Christians pray, Christians are empowered! Victory comes! Things are accomplished! The Christian can never live apart from prayer. He can never make His life count either in holiness or in service unless he prays. Our Lord delighted to have communion with the Father. How much more should we!

I. SEEKING TO KNOW ISRAEL’S WELFARE (Neh 1:1-2)

1. The environment in which Nehemiah moved. The opening verse says, “The words of Nehemiah the son of Hachaliah. * * In the twentieth year, as I was in Shushan the palace.” This is a notable statement because when one is in a palace, as a rule, he is not interested in the sorrows and struggles of his oppressed people. If we have plenty and to spare, why should we worry? This is the motto of many a life.

Nehemiah was altogether different. He was in Shushan at the king’s palace. He was serving the king as his cupbearer. He was responsible before the king as to his welfare; and yet, withal, he did not forget the people of his race and nation. His own prestige and plenty did not harden his heart against the poverty and pitiful position of his people.

2. Nehemiah remembered and yearned for Israel. We remember how Daniel kept the windows of his house open toward Jerusalem, and how three times a day he pleaded for her peace. We remember how David said, “If I forget thee, O Jerusalem, let my right hand forget her cunning. * * Let my tongue cleave to the roof of my mouth.”

3. Nehemiah’s inquiry. Nehemiah inquired of Hanani, one of his brethren, who had been in Jerusalem and had escaped therefrom, concerning the city. Do we inquire concerning Israel’s present-day plight? Do we seek to know God’s purpose and plan in behalf of His chosen people? Are we interested in the Jew? If not, have we forgotten that our Lord was a Jew? That the Word of God, for the most part, was given by the Holy Ghost through Hebrews? That during the 2,300 years of Israel’s scattering God has kept them in the hollow of His hand?

II. HANANI’S REPORT (Neh 1:3)

As we listen to Hanani’s report concerning his brethren and their plight, we cannot help but compare it to the present condition of the Jewish race. There are three things under which this report may be grouped.

1. The remnant that was left. Thus said Hanani and his comrades to Nehemiah, “The remnant that are left of the captivity there in the province are in great affliction and reproach.” The expression “remnant” immediately grips our attention, and we remember how the Holy Ghost, through Paul, wrote of Elijah and the remnant of his day, To Elijah God said, “I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.” Then, we read the next startling statement: “Even so then at this present time also there is a remnant according to the election of grace.” These words are found in Rom 11:4, Rom 11:5.

In Rom 9:27 we have the statement of the Holy Spirit through the Prophet Isaiah who concerning Israel said, “Though the number of the Children of Israel be as the sand of the sea, a remnant shall be saved.”

Beloved, we are bold to say at this moment nearly, two thousand years since Christ, we find a remnant of Israel upon the earth. This remnant is scattered among the nations, but is turning its face Zion-ward.

2. A remnant in great affliction. We are grouping two statements in one. Such was the report that Nehemiah received in his day. Such is the report in our day. What conditions do we find in Russia and in Poland where the majority of Jews dwell? What do we find in Germany, Austria, Italy, in Britain, or in the Ghetto of New York City?

The report is the same as in Nehemiah’s time. The Hebrews nationally are in great affliction.

III. THE SAD PLIGHT OF JERUSALEM (Neh 1:3, l.c.)

This is the statement to which we now call your attention: “The wall of Jerusalem also is broken down, and the gates thereof are burned with fire.”

1. The city of Jerusalem is the city of God. When we turn to the Psalms we find many graphic pictures of the glory of Jerusalem. In Psa 48:1-14 we read, “Great is the Lord, and greatly to be praised in the city of our God, in the mountain of His holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge.” In Psa 50:1-23 we read, “Out of Zion, the perfection of beauty, God hath shined.” In Psa 122:1-9 are these words: “Our feet shall stand within thy gates, O Jerusalem. Jerusalem is builded as a city that is compact together.”

2. The city walls broken down. When Nehemiah received the report of Hanani he said that the walls of Jerusalem were broken down, and that the gates were burned with fire.

Beloved, the city fair and beautiful has, during twenty-three hundred years, been trodden under the feet of man. It has become a byword. The wild boars of the woods have snuffed at it. We marvel not that the Prophet, Jeremiah, cried, “How doth the city sit solitary, that was full of people! how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary! She weepeth sore in the night, and her tears are on her cheeks: among all her lovers she hath none to comfort her.”

Thus it was that the Prophet wept. As he wept, he said, “Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me.” The people certainly are passing by Jerusalem in great companies. Every tourist who goes across the seas desires to see the city that was once, and is yet destined to become the joy of the whole earth.

IV. PRAYING FOR THE PEACE OF JERUSALEM (Neh 1:4)

When Nehemiah received Hanani’s report we read, “And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of Heaven.”

1. Nehemiah’s tears and fastings. The weeping of Nehemiah was only akin to the weeping of Jeremiah. We have just been reading a few of Jeremiah’s statements. May we add these? Jeremiah said concerning Jerusalem’s depletion: “For these things I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me; my children are desolate, because the enemy prevailed.”

We always think of Jeremiah as the weeping or the wailing Prophet, but he is not the only one who has wept for Jerusalem. Listen to these words spoken concerning our Lord: “And when He was come near He beheld the city, and wept over it.” Oh, the longings and the grief that lie behind the tears of the Lord as He wept over Jerusalem and prophesied the centuries of her sorrow! Not alone did our Saviour weep. In Rom 9:1-33 we read of Paul saying, “I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: who are Israelites.”

2. Jerusalem’s present plight. Is this not the time that we should pray for the peace of Jerusalem? Is this not the time that we should shed tears with fastings? The hour is hastening when Israel herself will weep. Nehemiah wept; Christ wept; we weep, and Israel will weep.

In Zec 12:10 we read: “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look up-on Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his firstborn. In that day shall there be a great mourning in Jerusalem.”

V. NEHEMIAH’S APPROACH TO GOD (Neh 1:5)

We come now to the heart of our study. Nehemiah was overcome with tears and with grief because of Israel’s affliction and reproach, and he now prays to the God of Heaven. It will be interesting to note how he approached the throne.

1. Nehemiah first acknowledged the God of Heaven as “the great and terrible God.” We, of today, need a new vision of the Almighty. The dignity and the power of the Father have almost been lost to view by many who pray. We approach the Father in a familiar way that seems to us to have lost much of the conception of the greatness, the grandeur, and the glory of the eternal God. To be sure, we may approach the Lord as a son, and we have the right of approach through the Blood of Christ; and yet we need to remember that God, the Father, is worthy of all honor because He is the great and terrible God, great at all times, and terrible only to those who disobey Him.

2. Nehemiah acknowledged God as a covenant-keeping God. Nehemiah knew the promises and pledges of God to His chosen people, therefore, he pleaded His covenants. When we come to God in prayer we should always come in the circle of His promises. When we can place our finger and our faith upon a “Thus saith the Lord,” we may come nothing doubting.

Let us suggest from Psa 102:1-28 some things that God hath promised to Israel: “Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come.” “So the heathen shall fear the Name of the Lord, and all the kings of the earth Thy glory.” The time of this promise is set forth in the next verse: “When the Lord shall build up Zion, He shall appear in His glory.” It is at His Second Coming that He will be declared in Zion, and His praise in Jerusalem. Then shall the people be gathered together to serve the Lord.

3. Nehemiah acknowledged God as the God of love. We ask you to read very carefully and prayerfully Deu 7:6,Deu 7:7.

VI. NEHEMIAH’S CONFESSION (Neh 1:6-7)

1. Nehemiah said, “We have sinned.” As Nehemiah prayed and pleaded with God for a listening ear, he said, “I * * confess the sins of the Children of Israel, which we have sinned against thee: both I and my lather’s house have sinned.”

Beloved, we are going to get nothing from Heaven unless we come saying, “Forgive us our trespasses.” We acknowledge that Israel has been cast off temporarily because of her sins, but when Israel repents and returns unto the Lord, He will have mercy upon her. In Zec 3:1-10 we have the story of Joshua, the high priest, standing before the angel of the Lord, with Satan standing at his right hand to resist him. Joshua stood there clothed in filthy garments. He stood there as a suppliant for grace. He stood as the representative of his people, Israel, and as Israel has yet to stand.

In the hour of Israel’s coming forgiveness and restoration, she will be resisted by Satan, but the Lord said concerning Joshua, the priest, “Take away the filthy garments from him,” and then, to make certain the application, the Lord continued, “Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. * * I will bring forth My servant the BRANCH.” It is in that day when the Branch is brought forth that Israel will be redeemed.

2. Nehemiah said, “We have dealt very corruptly.” Beloved, there is always a reason for our woes. God never chastens the innocent. The innocent may suffer from the hand of the enemy, but never from the hand of God. God cast, Israel from Him because Israel dealt corruptly with Him.

The Prophet, Isaiah, sets this forth in definite word when he says, “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow.”

VII. NEHEMIAH’S PLEA FOR MERCY (Neh 1:8-11)

1. Nehemiah recognized God’s justice. He remembered the word which was spoken through His servant, Moses, saying, “If ye transgress, I will scatter you abroad among the nations.” As we see Israel at this moment scattered among the nations of the earth, as corn is scattered in a sieve, we cannot but keep before us God’s Word through Moses. They are scattered because they sinned, because they dealt corruptly.

2. Nehemiah claimed God’s promises. He laid before the Lord His promise to Moses: “If ye turn unto Me, and keep My commandments, and do them; though there were of you cast out unto the uttermost part of the Heaven, yet will I gather them * * unto the place that I have chosen to set My Name there.”

If Nehemiah used this promise of God as he prayed in his day, how much more may we use the same promise as we pray. God said through the Prophet, Amos, “And I will bring again the captivity of My people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God.”

This promise, given by the Holy Ghost through Amos, is sure and steadfast. It has never been fulfilled in any partial restoration because this is a complete restoration; and also because all restorations in the days past, were only to be driven forth again. When the Lord comes, and Israel is brought back to God, then they shall be planted in their own land never to be pulled up. Read also Eze 36:24. Thank God for the day of Israel’s restoration!

AN ILLUSTRATION

ONE BIRD SETTING THE OTHERS CHIRPING

“It is of advantage to others when we use vocal prayer, for it quickens them to the same exercise, as one bird setteth all the rest a chirping.” Often one who has been in the spirit of prayer has stirred his friend out of a cold and lifeless frame, and set him all on a glow. Yea, and a whole company of believers have been roused to hearty devotion by the fervor of one man.

The simile used by our author is very beautiful. Ere the sun has risen, one bird awakes, and, with a clear tuneful note, calls to his mate. Whereupon another follows in the same manner, and rivalry begins between the first songsters. These bestir birds of every wing, and in a few minutes the whole grove is vocal, the air is full of music, and the sun rejoices to arise amid a concert of happy minstrels. Earth has nothing sweeter than its spring sonnets, which make that season of the year like the first creation, when the morning stars sang together and the sons of God shouted for joy. Blessed is the bird which thus leads the choir, and happy is that praying or praising man whose holy expressions awaken his fellows to the like sacred exercise. It is well worth while to shake off natural timidity, which would make a good man to be as though he were dumb, and deprive him of half of his usefulness. To pray in private is essential, but to be able to pray in public is profitable. We are not to live unto ourselves in anything, and certainly not in those matters which are the crown and glory of our highest life: therein it is well to edify saints as well as to benefit ourselves.

Lord, open Thou my lips, and my mouth shall show forth Thy praise!

Fuente: Neighbour’s Wells of Living Water

BUILDING THE WALLS

PRAYER AND ITS ANSWER (Nehemiah 1-2:8)

In this book it is to be kept in mind that the previous commissions to Zembbabel and Ezra concerned only the repair of the temple at Jerusalem, and certain internal arrangements for the moral and material well-being of the people in their home towns. The walls and gates of the city, however, were still in the ruined condition in which they were left by Nebuchadnezzar after the siege. The consequences were detrimental to the peoples peace, for such protection was practically their only defense against assaulting enemies.

Chislev was an early winter month. Shushan was the winter, as Ecbatana was the summer palace, of the Persian monarchs. Hanani may have been simply a relative, as we have seen how loosely these kinships are referred to (Neh 1:1-2).

Nehemiah, though nothing more is stated of him, is likely to have been, like Zerubbabel, of the royal family of David, and certainly he was a great patriot. Study his prayer carefully (Neh 1:4-11). Notice its deep earnestness (Neh 1:4), unselfishness (Neh 1:6), humility (Neh 1:6-7), faith (Neh 1:8-9) and definiteness (Neh 1:11). A cup-bearer to an oriental potentate (Neh. 1:12) held a confidential and influential office, affording him frequent access to his presence. At the meal he presented the cup of wine to the king, and since the likelihood of its being poisoned was ever present, he must be one in whom the greatest trust was reposed. Not infrequently, as a precautionary measure, the cup-bearer must first taste the wine in the kings presence before presenting it.

Four months elapsed between chapters one and two, though the cause is unknown. Nisan (2:1) was in the Spring. It awakened suspicion to appear before majesty with a sad countenance (Neh 2:2), but in this case it gave Nehemiah his opportunity (Neh 2:3-8). The queen may have been Esther, though it is uncertain. God receives the glory (Neh 2:8).

PROGRESS OF THE WORK (Neh 2:9; Neh 3:32)

Beyond the river means east of the Euphrates. Governors were in charge of the Persian dependencies in proximity to Judah (Neh 2:9). Horonite seems to refer to a Moabitish town of that name. The Ammonite Tobiah the servant may mean that he was a freed slave elevated to official dignity. Nehemiah enters on his task by a night survey of the ruins (Neh 2:12-16).

Then he addresses the leaders, stirring them by his example and information about the kings commission (Neh 2:17-18). The opponents (Neh 2:19) were doubtless supporters or leaders of the Samaritans, met with in Ezra.

The priests take the lead in the work (Neh 3:1). The residents of Jericho have a section assigned them (Neh 3:2), and other great families follow to the end of the chapter. Their names are recorded because the work was one not only of patriotism, but godly devotion, calling for faith, courage, and self- sacrifice.

HINDRANCES (Nehemiah 4-6)

Ridicule was the first form the hindrances took (Neh 4:1-6), but Nehemiah made his appeal to God and continued the work until the wall was built half the height (RV). If his language in prayer seems harsh, recall what we have learned about Israels position as Gods witness and instrument in blessing the world. To frustrate her is to frustrate God, and work the sorest injury to human kind. These enemies are not personal to Nehemiah, but the enemies of God and of all the earth. Moreover, Nehemiah himself is not undertaking to visit punishment upon them, but committing them to God who doeth righteously.

Physical force was the next form of hindrance (Neh 4:7-23), but Nehemiah provided against it by day and night watches (Neh 4:9), by arming the workmen (Neh 4:13), and by detaining them all in Jerusalem (Neh 4:22).

The hindrance of chapter five was not the same as the others, and did not arise from the outside, but it was a hindrance, nevertheless, that must have greatly weakened their hands (Neh 5:1-5). Nehemiahs action was bold and efficient. An assembly was called (Neh 5:7), his own example cited (Neh 5:8-10), an appeal made (Neh 5:11), a solemn agreement effected (Neh 5:12-13). The verses following testify to the wealth of Nehemiah as well as his unselfish patriotism. Not only declining the emoluments of his office, he maintained an expensive establishment for the public good, and this for twelve years (Neh 5:14). He appears self-righteous (Neh 5:19), but he was not living in the Gospel dispensation.

In chapter six the external enemies once more come into view, whose policy has changed from ridicule and force to crafty diplomacy (Neh 6:1-4) with threats superadded (Neh 6:5-9). Nor are there wanting traitors within his own camp who seek Nehemiahs ruin, but in vain (Neh 6:10-15). Notice the intended disrespect in the open letter, which, in the case of so distinguished an official as Nehemiah (Neh 6:5), should have been sealed, after the Persian custom. These were indeed troublous times (Dan 9:25), but the man for the times had arrived.

QUESTIONS

1. What material feature distinguishes the periods of the two books, Ezra and Nehemiah?

2. What is the meaning of cup-bearer?

3. What outstanding features mark the character of Nehemiah?

4. What is the geographical designation of the enemies of Judah?

5. Name the three classes of hindrances emanating from them.

6. What were the hindrances of an internal character?

7. How long was the work in progress?

Fuente: James Gray’s Concise Bible Commentary

Neh 1:1. The words of Nehemiah Or, the acts, as the Hebrew word here used often signifies; that is, the things which Nehemiah did. In the month Chisleu Which answers to part of our November and December. In the twentieth year Namely, of the reign of Artaxerxes. As I was in Shushan the palace In the region of Elimais, where the Persian kings kept their court in the winter, and which, from its pleasant and beautiful situation, was called by heathen writers Susa, which signifies a lily, or, as Athenaeus says, a rose.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Neh 1:1. The words of Nehemiah. Poole, in his Synopsis of the Critics, having examined very accurately what antiquity has said concerning the author of this book, I cannot do better than translate the whole of his enquiry.

Question 1. Who was the author of this book? Answer 1. Ezra. So Athanasius in his Synopsis, and Chrysostom, and Bede; and they infer it, because in the Hebrew the books of Ezra and Nehemiah follow each other. Answer 2. Nehemiah was the author, as the first words demonstrate. The words of Nehemiah. Both Ezra and Nehemiah wrote out their own affairs in separate books. Besides, the diversity of the style indicates the diversity of the authors: for the language of Nehemiah is much more easy and plain than that of Ezra, who recites many occurrences in Chaldea.

Question 2. Who was Nehemiah; was he not the same with Ezra? Answer. He was of the tribe of Levi, as appears from 2Ma 12:13. [See 2Ma 1:18; 2Ma 1:21.] He was also the same Nehemiah of whom Ezra speaks, chap. 2.; because in both books he is called Athersata, that is, Tirshatha, or governor, and the same action is attributed to the same Nehemiah. Ezr 2:63. Neh 7:65.

Question 3. What was this Nehemiah? Answer. It is said that he came to Jerusalem with Zerubbabel and Joshua: chap. Neh 7:7. It is also said, chap. Neh 8:9, that he with Ezra interpreted the law; he was therefore the companion of Ezra, though younger than he.

Objection 1. Then Nehemiah was one hundred and sixteen years of age, because from the first year of Cyrus to the thirty second of Artaxerxes, to which he attained, Neh 13:6, was ninety six years. Answer. It is true that Nehemiah was preserved by the Lord to a very old age for the good of the people.

Objection 2. The scriptures speak of Nehemiah as the companion of Ezra in the third person, as appears from Neh 7:65; Neh 8:9. Answer. Nehemiah is the author of this book, and therefore speaks of himself in the first person, but sometimes in the third, as Neh 7:7; Neh 8:9. But Wolpius contends that this Nehemiah is another, from the Nehemiah of Ezra: chap. Neh 2:2. The book of Nehemiah not being separate in the Hebrew from the book of Ezra, both the books form one continued history. The journey of Nehemiah took place seventy two years after that of Ezra. Hence he saw Ezra and outlived him. He was one of the chief men of the captivity, and a member of that convention called the Great Synagogue.

In the above extract Poole assigns no proof that Ezras journey was seventy two years before Nehemiah; but the history of those times is very obscure. Herodotus and Xenophon glaringly contradict each other. Besides, Ezra returned to Babylon after having accompanied Zerubbabel.

The son of Hachaliah. Who this eminent man was is not known; history is silent; but the Jews conclude, from the high office of cup-bearer to the king, which his son Nehemiah held, that Hachaliah was a man of princely rank.

In the twentieth year of Artaxerxes. In the year of the world 3558, and before Christ about 446 years.

I was in Shushan the palace. The name of this city is equivalent to a lily, distinguished for its beauty. He was cup-bearer to the king, Neh 1:11; a place of very great honour in the Persian court, as appears from Xenophons Cyropedi, cap. 1.

Neh 1:4. Mourned certain days. Four months; viz. from the month Chisleu to the month Nisan, as appears from chap. Neh 2:1. See the table of Hebrew time, Exodus 12.

Neh 1:5. Oh Lord God of heaven, alluding to the prayer of Solomon, whom the heaven and the heaven of heavens cannot contain. The grandeur of the divine nature affords supreme consolation to a devout mind, crying to heaven in the depth of affliction.

REFLECTIONS.

This book opens with a most inviting prospect of the providence and grace of God towards his people. The good Zerubbabel had been dead some years; of the pious Ezra we read no more, except in reference to former deeds. But the Lord, whose eyes are over the righteous, was preparing a servant not inferior to either, and qualifying him for his work by a long residence in the Persian court. Could we but trust that unseen hand, it would manage all our affairs far superior to our fond wishes, and our weak conceptions.

Good men who have been eminently owned of God have not run before providence, but waited in the Lords way till wanted for his work. Nehemiahs kinsman Hanani, coming no doubt to seek redress against the cruelties of the Samaritans, related all the calamities which had befallen the Israelites. At this sad tale Nehemiah felt all the soul of a prophet and a patriot revive in his breast. God that moment inspired him with his inward call; and seeking redress from Him, before applying to the king, he wept and prayed, and fasted certain days. It is a sure mark of a chaste and holy zeal when we begin to serve God and his people by the deepest exercises of devotion and piety.

His prayer has a most fervent and enlightened character. He addresses JEHOVAH as the great and terrible God of heaven and earth, and appeals to his covenant as the ground of all his pleas. He solicited audience with the deepest humility, and associates himself with the number of his sinful fathers; for there is no succeeding with the Just and Holy One without deep repentance, and a full confession of sin. He glorifies God for the equity and leniency of the punishments inflicted on his people; but he pleads the stronger on that account, the promises of mercy, and even in a strange land. Deu 31:5. If the Father of mercies be faithful to his threatenings, he cannot be less faithful to his promises. He prays that God would open the heart of the king to favour his people, as God had opened the heart of Cyrus. This prayer is in substance the same as Daniels: chap. 9. And it is not improbable that he had seen that venerable prophet, for they both resided much in Shushan.

We learn farther, that Nehemiahs love to God and to his people, was more than the attachment he felt to his honours and interests in this great pagan court. Jerusalem was so afflicted that he could have little hope in its welfare. His zeal therefore was pure, and his hope rested solely on the promises of God to Israel. It is a great satisfaction when a man can lay his hand upon his heart and say, Lord thou knowest all thingsthou knowest that I do this for thy glory, and solely for thy glory.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

PART III (Neh 1:1 to Neh 7:73 a). The Work of Nehemiah.

Neh 1:1-11 a. Nehemiah, Hearing of the Evil Plight of his Brethren in Jerusalem, Prays for Divine Aid.

Neh 1:1. The words . . . Hacaliah: these introductory words are not likely to have stood here originally when Ch.Ezr.Neh. formed one continuous book. they were probably added by a later scribe.the month Chislev, in the twentieth year: i.e. the ninth month (Ezr 10:9*). The last date mentioned was in Ezr 10:17, the first day of the first month of the eighth year of Artaxerxes. By the twentieth year here is presumably meant the twentieth year of Artaxerxes (see Neh 2:1), so that an interval of about thirteen years would have elapsed from the settlement of the mixed marriages question and the arrival of Hanani at Shushan. The month here given is, however, obviously wrong (see Neh 2:1); but the year is in agreement with Neh 5:14, from which it was probably taken by the Chronicler and inserted here.Shushan: also written Susa; the winter residence of the Persian kings, and later, in the Macedonian period, it gave the name Susiana to the whole province.palace: better castle.

Neh 1:2. Hanani: probably the actual brother of Nehemiah (see Neh 7:2). It does not appear that Hanani himself had come from Judah, he merely brings to his influential brother certain men who had.the Jews . . . Jerusalem: there appears to be a reference here to some well-known occurrence which had happened to the captivity in Judah; the reference is perhaps to Ezr 4:8 ft., which is out of place where it now stands (there had clearly been some strengthening of the walls); this is further borne out by what is said in the next verse (cf. Neh 2:3; Neh 2:17).

Neh 1:5-11 a. This prayer is full of Deuteronomic phrases. Its form is strongly liturgical in character, and with the exception of the last sentence is quite general, and can be paralleled with several passages in the more ancient elements of the Jewish Liturgy. If we had here the actual words of Nehemiah some more direct reference to the purpose for which the supplication was offered would assuredly have been forthcoming. It is more than probable that the Chronicler took this prayer from the Temple Liturgy and put it into the mouth of Nehemiah. The text runs perfectly smoothly if one reads Neh 1:11 b (Now I was cupbearer to the king . . .) immediately after Neh 1:4.

Fuente: Peake’s Commentary on the Bible

MOVED BY THE REPORTED CONDITION OF JERUSALEM

Though verse 1 makes it clear that this whole book records “the words of Nehemiah,” it may be that Nehemiah spoke these words to another person, who wrote them down, — possibly Ezra, who was a scribe. It was in the 20th year of Artaxerxes (see ch. 2:1) that Nehemiah received news of Jerusalem from Hanani, who had come to Shushan the palace, where Nehemiah was employed. “Shushan (or Susa) was originally the capital of Elam; afterwards it was incorporated into the kingdom of Babylon, and finally, on the conquest of Babylon by Cyrus, it passed into the possession of Persia, of which it seems, at the time of Nehemiah, to have been the metropolis” (Nehemiah by Edward Dennett — ch. 1, footnote). Thus Nehemiah did not go from Babylon to Jerusalem, as Ezra did, but from Shushan.

Nehemiah, deeply concerned of conditions in Jerusalem, inquired about this matter (v. 2), and was told, “The survivors who are left from the captivity in the province are there in great distress and reproach. The wall of Jerusalem is also broken down, and its gates are burned with fire” (v. 3).

Hearing such news, Nehemiah sat down, wept and mourned for many days, with fasting and prayer. Likely this exercise was interrupted by his daily work, but it was certainly the most important matter that engaged his thoughts. Notice his mention of “praying before the God of heaven.” He does not say “the God of heaven and earth” (v. 4), for Israel’s earthly possession had been badly desolated, and there remained little clear evidence that God was caring for His people. Yet God was still in heaven and His power could be relied on to intervene in some blessing for Israel in spite of the low spiritual condition that had caused their current distress.

Nehemiah then in prayer appealed to the God of heaven as “the great and awesome God,” and the One who keeps his covenant and mercy, though Israel had badly broken that covenant. He adds the words, “and mercy ” for certainly Israel desperately needed mercy (v. 5). However, he says, God keeps His covenant and mercy with those who love Him and observe His commandments. Those who do not do this have forfeited all claim to His covenant, and can hardly expect His mercy. Nehemiah does not go so far as to say, “keep his commandments,” but “observe,” for he had no doubt learned that to absolutely keep all God’s commandments is too hard for man, but it was still necessary to respect and honor them.

He entreats God to hear his prayer for the children of Israel and to hear his confession of the sins of the children of Israel. Notice, he is not only confessing his own part in these sins, but confessing Israel’s sins as though they had been his own sins, and adding, “both my father’s house and I have sinned” (v. 6). But he goes further, saying, “We have acted very corruptly against You, and have not kept the commandments, the statutes, nor the ordinances which You commanded Your servant Moses” (v. 7).

Nehemiah then proceeded to ask God to remember the words He had spoken to Moses that if Israel was unfaithful He would scatter them among the nations (v.8), but if returning to Him to keep His commandments, God would still gather them back (at least some of them) and bring them to the place where He had set His name (v. 9). These things were plainly spoken by God to Moses in Deu 4:25-31.

In this prayer of Nehemiah he fully acknowledged and appreciated the fact that God had kept His word in bringing back the remnant of the Jews to Jerusalem; but he feared that the Jews were lapsing again into an unfaithful state, even after God had redeemed them by His great power. But Nehemiah intended to act: he would not only pray and leave it there, nor did he pray that God would send someone to Jerusalem to help the suffering remnant. Since he knew and felt the sorrow of their condition, he considered he was the man to go. He did solicit the approval and help of others, but simply asked God to give him favor “in the sight of this man” (v. 11). Though Artaxerxes was king, yet Nehemiah considered him simply a man in whose heart God could work as easily as in any man. “For,” he says, “I was the king’s cupbearer.” This was an honored and trusted position, and the more trusted, the less likely would the king be to give him a long leave of absence.

Fuente: Grant’s Commentary on the Bible

THE PREPARATION OF THE SERVANT

Nehemiah 1

In the opening chapter we have described to us the secret exercises by which God prepares the vessel for the special work in hand. Ezra, the instrument of a former revival, was not only a priest but a scribe – a student well versed in the word of God. Nehemiah was rather a practical man of affairs, holding a responsible secular position as the cup-bearer to the king in the palace of Shushan. But the easy circumstances of the palace, the lucrative position that he held, and the favour in which he stood with the king, did not lessen his interest in the people of God and the city of Jerusalem.

He embraces the occasion of the arrival of one of his brethren, who, with certain others, had come from Jerusalem to enquire as to the condition of the escaped remnant and the city of Jerusalem.

He learns that, in spite of former revivals, the people are in great affliction and reproach, and as to Jerusalem the wall is in ruins and the gates burned with fire.

The people of God may indeed be in affliction because of persecution on account of their faithful testimony; and they may be in reproach for the name of God. Then, indeed, it is well with them, for the Lord can say, “Blessed are ye, when men shall revile you and persecute you … for My sake” (Mat 5:14). An Apostle can also write, “If ye be reproached for the Name of Christ happy are ye” (1Pe 4:14). But alas! they may be in affliction because of their low moral condition, and in reproach with the world through the inconsistency of their walk and ways. That such was the case in Nehemiah’s day is witnessed by the fact that the wall of Jerusalem was “broken down,” and the gates thereof “burned with fire.” The desolations of Jerusalem were the result, and therefore the proof of the low condition of the people.

The wall symbolises the maintenance of separation from evil; the gate stands for the exercise of godly care in reception and discipline. In any age looseness of association, and laxity of discipline, amongst the people of God, are sure indications of low moral condition.

There can be no spiritual prosperity among the people of God unless separation is maintained between themselves and the world, whether it be the world of a religious heathendom in Nehemiah’s day, the world of corrupt Judaism in the disciples’ day, or the world of corrupt Christendom in our own day.

Such then was the unhappy condition of the returned remnant. They were in affliction and reproach. But the time had come when God was about to grant a revival, and the way God takes to accomplish this is noteworthy. God commences a great work through one man, and that man a broken-hearted man on his knees. For we read Nehemiah “wept, and mourned certain days, and fasted, and prayed before the God of heaven” (4). His tears were the outward sign of a broken heart. His mourning witnessed how truly he entered into the affliction of God’s people. His fasting proved that the iron had so entered into his soul that the comforts of life were forgotten and forgone. But all the exercises of this broken-hearted man found an outlet in prayer. He knew the power of that word long after spoken by James, “Is any man afflicted let him pray.

In this prayer Nehemiah vindicates God, confesses the sins of the nation, and intercedes for the people.

First, Nehemiah vindicates the character and ways of God. Jehovah is the “God of heaven, the great and terrible God,” and moreover, He is the faithful God who “keepeth covenant and mercy for them that love Him and observe His commandments” (5).

Second, he confesses the sins of the children of Israel; and in so doing he identifies himself with them – “We have sinned against Thee: both I and my father’s house

have sinned.” Instead of loving Jehovah and keeping His commandments, he says, “We have acted very perversely against Thee and have not kept the commandments nor the statutes nor the ordinances that Thou commandedst Thy servant Moses.” Hence they had forfeited all claim to the mercy of God on the ground of obedience (6, 7).

Third, having vindicated God, and confessed the people’s sins, he now intercedes for the people, and with the boldness of faith he uses four different pleas in his intercession. The first plea is God’s faithfulness to His own word. He has just owned that they have not kept the commandments given of God by Moses, but there was something else given of God by Moses. Besides the precepts of the law there were the promises of the law, and Nehemiah asks God to remember this word of promise, given through Moses, in which God had said that if the people acted unfaithfully God would scatter them; but if they repented God would gather them, and bring them to the place that Jehovah had chosen to set His name. Then Nehemiah advances a second plea; the people for whom he pleads are God’s servants and God’s people. Moreover, a third plea is not only are they God’s people, but they are God’s people by God’s work of redemption. Finally he closes his intercession by identifying with himself all those who fear God’s name, and pleading the mercy of God (8-10).

Thus having vindicated God, and confessed the sin of the people he intercedes with God, pleading God’s word, God’s people, God’s work of redemption, and God’s mercy.

Fuente: Smith’s Writings on 24 Books of the Bible

1:1 The words of Nehemiah the son of Hachaliah. And it came to pass in the month {a} Chisleu, in the twentieth year, as I was in Shushan the palace,

(a) Which contains part of November and part of December, and was their ninth month.

Fuente: Geneva Bible Notes

1. The news concerning Jerusalem 1:1-3

The month Chislev (Neh 1:1) corresponds to our late November and early December. [Note: For the Hebrew calendar, see the appendix to my notes on Ezra.] The year in view was the twentieth year of Artaxerxes’ reign (i.e., 445-444 B.C.). Susa (or Shushan, in Hebrew) was a winter capital of Artaxerxes (cf. Est 1:2). The main Persian capital at this time was Persepolis.

Hanani (Neh 1:2) seems to have been Nehemiah’s blood brother (cf. Neh 7:2). The escape in view refers to the Jews’ escape back to Judea from captivity in Babylon. Even though they received official permission to return, Nehemiah seems to have regarded their departure from Babylon as an escape, since the Babylonians had originally forced them into exile against their wills.

The news that Nehemiah received evidently informed him of the Jews’ unsuccessful attempts to rebuild Jerusalem’s walls in 458 B.C. (Ezr 4:23-24).

"It was an ominous development, for the ring of hostile neighbors round Jerusalem could now claim royal backing. The patronage which Ezra had enjoyed (cf. Ezr 7:21-26) was suddenly in ruins, as completely as the city walls and gates. Jerusalem was not only disarmed but on its own." [Note: Derek Kidner, Ezra and Nehemiah, p. 78. Cf. Eugene H. Merrill, in The Old Testament Explorer, p. 353.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

NEHEMIAH THE PATRIOT

Neh 1:1-3

THE Book of Nehemiah is the last part of the chroniclers narrative. Although it was not originally a separate work, we can easily see why the editor, who broke up the original volume into distinct books, divided it just where he did. An interval of twelve or thirteen years comes between Ezras reformation and the events recorded in the opening of Nehemiah. Still a much longer period was passed over in silence in the middle of Ezra. {Ezr 7:1} A more important reason for the division of the narrative may be found in the introduction of a new character. The book which now bears his name is largely devoted to the actions of Nehemiah, and it commences with an autobiographical narrative, which occupies the first six chapters and part of the seventh.

Nehemiah plunges suddenly into his story, without giving us any hints of his previous history. His father, Hacaliah, is only a name to us. It was necessary to state this name in order to distinguish the writer from other men named Nehemiah. There is no reason to think that his privileged position at court indicates high family connections. The conjecture of Ewald that he owed his important and lucrative office to his personal beauty and youthful attractions is enough to account for it. His appointment to the office formerly held by Zerubbabel is no proof that he belonged to the Jewish royal family. At the despotic Persian court the kings kindness towards a favourite servant would override all claims of princely rank. Besides, it is most improbable that we should have no hint of the Davidic descent if this had been one ground of the appointment. Eusebius and Jerome both describe Nehemiah as of the tribe of Judah. Jerome is notoriously inaccurate; Eusebius is a cautious historian, but it is not likely that in his late age-as long after Nehemiah as our age is after Thomas A Becket-he could have any trustworthy evidence beyond that of the Scriptures. The statement that the city of Jerusalem was the place of the sepulchres of his ancestors {Neh 2:3} lends some plausibility to the suggestion that Nehemiah belonged to the tribe of Judah. With this we must be content.

It is more to the point to notice that, like Ezra, the younger man, whose practical energy and high authority were to further the reforms of the somewhat doctrinaire scribe, was a Jew of the exile. Once more it is in the East, far away from Jerusalem, that the impulse is found for furthering the cause of the Jews. Thus we are again reminded that wave after wave sweeps up from the Babylonian plains to give life and strength to the religious and civic restoration.

The peculiar circumstances of Nehemiah deepen our interest in his patriotic and religious work. In his case it was not the hardships of captivity that fostered the aspirations of the spiritual life, for he was in a position of personal ease and prosperity. We can scarcely think of a lot less likely to encourage the principles of patriotism and religion than that of a favourite upper servant in a foreign heathen court. The office held by Nehemiah was not one of political rank. He was a palace slave, not a minister of state like Joseph or Daniel. But among the household servants he would take a high position. The cupbearers had a special privilege of admission to the august presence of their sovereign in his most private seclusion. The kings life was in their hands, and the wealthy enemies of a despotic sovereign would be ready enough to bribe them to poison the king, if only they proved to be corruptible. The requirement that they should first pour some wine into their own hands, and drink the sample before the king, is an indication that fear of treachery haunted the mind of an Oriental monarch, as it does the mind of a Russian czar today. Even with this rough safeguard it was necessary to select men who could be relied upon. Thus the cup-bearers would become “favourites.” At all events, it is plain that Nehemiah was regarded with peculiar favour by the king he served. No doubt he was a faithful servant, and his fidelity in his position of trust at court was a guarantee of similar fidelity in a more responsible and far more trying office.

Nehemiah opens his story by telling us that he was in “the palace,” {Neh 1:1} or rather “the fortress,” at Susa, the winter abode of the Persian monarchs-an Elamite city, the stupendous remains of which astonish the traveller in the present day-eighty miles east of the Tigris and within sight of the Bakhtiyari Mountains. Here was the great hall of audience, the counterpart of another at Persepolis. These two were perhaps the largest rooms in the ancient world next to that at Karnak. Thirty-six fluted columns, distributed as six rows of six columns each, slender and widely spaced, supported a roof extending two hundred feet each way. The month Chislev, in which the occurrence Nehemiah proceeds to relate happened, corresponds to parts of our November and December. The name is an Assyrian and Babylonian one, and so are all the names of the months used by the Jews. Further, Nehemiah speaks of what he here narrates as happening in the twentieth year of Artaxerxes, and in the next chapter he mentions a subsequent event as occurring in the month Nisan {Neh 2:1} in the same year. This shows that he did not reckon the year to begin at Nisan, as the Jews were accustomed to reckon it. He must have followed the general Asiatic custom, which begins the year in the autumn, or else he must have regulated his dates according to the time of the Kings accession. In either case, we see how thoroughly un-Jewish the setting of his narrative is-unless a third explanation is adopted, viz., that the Jewish year, beginning in the spring, only counts from the adoption of Ezras edition of The Law. Be this as it may, other indications of Orientalism, derived from his court surroundings, will attract our attention in our consideration of his language later on. No writer of the Bible reflects the influence of alien culture more clearly than Nehemiah. Outwardly, he is the most foreign Jew we meet with in Scripture. Yet in life and character he is the very ideal of a Jewish patriot. His patriotism shines, all the more splendidly because it bursts out of a foreign environment. Thus Nehemiah shows how little his dialect and the manners he exhibits can be taken as the gauge of a mans true life.

Nehemiah states that, while he was thus at Susa, in winter residence with the court, one of his brethren, named Hanani, together with certain men of Judah, came to him. {Neh 1:2} The language here used will admit of our regarding Hanani as only a more or less distant relative of the cupbearer, but a later reference to him at Jerusalem as “my brother Hanani” {Neh 7:2} shows that his own brother is meant.

Josephus has an especially graphic account of the incident. We have no means of discovering whether he drew it from an authentic source, but its picturesqueness may justify the insertion of it here:

“Now there was one of those Jews who had been carried captive, who was cupbearer to King Xerxes; his name was Nehemiah. As this man was walking before Susa, the metropolis of the Persians, he heard some strangers that were entering the city, after a long journey, speaking to one another in the Hebrew tongue, so he went to them and asked from whence they came, and when their answer was that they came from Judaea, he began to inquire of them again in what state the multitude was, and in what condition Jerusalem was, and when they replied that they were in a bad state, for that their walls were thrown down to the ground, and that the neighbouring nations did a great deal of mischief to the Jews, while in the daytime they over-ran the country and pillaged it, and in the night did them mischief, insomuch that not a few were led away captive out of the country, and out of Jerusalem itself, and that the roads were in the daytime found full of dead men. Hereupon Nehemiah shed tears, out of commiseration of the calamities of his countrymen, and, looking up to heaven, he said, How long, O Lord, wilt thou overlook our nation, while it suffers so great miseries, and while we are made the prey and the spoil of all men? And while he staid at the gate, and lamented thus, one told him that the king was going to sit down to supper, so he made haste, and went as he was, without washing himself, to minister to the king in his office of cupbearer,” etc.

Evidently Nehemiah was expressly sought out. His influence would naturally be valued. There was a large Jewish community at Susa, and Nehemiah must have enjoyed a good reputation among his people; otherwise it would have been vain for the travellers to obtain an interview with him. The eyes of these Jews were turned to the royal servant as the fellow-countryman of greatest influence at court. But Nehemiah anticipated their message and relieved them of all difficulty by questioning them about the city of their fathers. Jerusalem was hundreds of miles away across the desert; no regular method of communication kept the Babylonian colony informed of the condition of the advance guard at the ancient capital; therefore scraps of news brought by chance travellers were eagerly devoured by those who were anxious for the rare information. Plainly Nehemiah shared this anxiety. His question was quite spontaneous, and it suggests that amid the distractions of his court life his thoughts had often reverted to the ancient home of his people. If he had not been truly patriotic, be could have used some device, which his palace experience would have readily suggested, so as to divert the course of this conversation with a group of simple men from the country, and keep the painful subject in the background. He must have seen clearly that for one in his position of influence to make inquiries about a poor and distressed community was to raise expectations of assistance. But his questions were earnest and eager, because his interest was genuine.

The answers to Nehemiahs inquiries struck him with surprise as well as grief. The shock with which he received them reminds us of Ezras startled horror when the lax practices of the Jewish leaders were reported to him, although the trained court official did not display the abandonment of emotion which was seen in the student suddenly plunged into the vortex of public life and unprepared for one of those dread surprises which men of the world drill themselves to face with comparative calmness.

We must now examine the news that surprised and distressed Nehemiah. His brother and the other travellers from Jerusalem inform him that the descendants of the returned captives, the residents of Jerusalem, “are in great affliction and reproach” and also that the city walls have been broken down and the gates burnt. The description of the defenceless and dishonoured state of the city is what most strikes Nehemiah. Now the question is to what calamities does this report refer? According to the usual understanding, it is a description of the state of Jerusalem which resulted from the sieges of Nebuchadnezzar. But there are serious difficulties in the way of this view. Nehemiah must have known all about the tremendous events, one of the results of which was seen in the very existence of the Jewish colony of which he was a member. The inevitable consequences of that notorious disaster could not have come before him unexpectedly and as startling news. Besides, the present distress of the inhabitants is closely associated with the account of the ruin of the defences, and is even mentioned first. Is it possible that one sentence should include what was happening now, and what took place a century earlier, in a single picture of the citys misery? The language seems to point to the action of breaking through the walls rather than to such a general demolition of them as took place when the whole city was razed to the ground by the Babylonian invaders. Lastly, the action of Nehemiah cannot be accounted for on this hypothesis. He is plunged into grief by the dreadful news, and at first he can only mourn and fast and pray.. But before long, as soon as he obtains permission from his royal master, he sets out for Jerusalem, and there his first great work is to restore the ruined walls. The connection of events shows that it is the information brought to him by Hanani and the other Jews from Jerusalem that rouses him to proceed to the city. All this points to some very recent troubles which were previously unknown to Nehemiah. Can we find any indication of those troubles elsewhere?

The opening scene in the patriotic career of Nehemiah exactly fits in with the events which came under our consideration in the previous chapter. There we saw that the opposition to the Jews which is recorded as early as Ezr 4:1-24, but attributed to the reign of an “Artaxerxes,” must have been carried into effect under Artaxerxes Longimanus-Nehemiahs master. This must have been subsequent to the mission of Ezra in the seventh year of Artaxerxes, as Ezra makes no mention of its distressful consequences. The news reached Nehemiah in the twentieth year of the same reign. Therefore the mischief must have been wrought some time during the intervening thirteen years. We have no history of that period. But the glimpse of its most gloomy experiences afforded by the detached paragraph in Ezr 4:1-24, exactly fits in with the description of the resulting condition of Jerusalem in the Book of Nehemiah. This will fully account for Nehemiahs surprise and grief; it will also throw a flood of light on his character and subsequent action. If he had only been roused to repair the ravages of the old Babylonian invasions, there would have been nothing very courageous in his undertaking. Babylon itself had been overthrown, and the enemy of Babylon was now in power. Anything tending to obliterate the destructive glory of the old fallen empire might be accepted with favour by the Persian ruler. But the case is quite altered when we think of the more recent events. The very work Nehemiah was to undertake had been attempted but a few years before, and it had failed miserably. The rebuilding of the walls had then excited the jealousy of neighbouring peoples, and their gross misrepresentations had resulted in an official prohibition of the work. This prohibition, however, had only been executed by acts of violence, sanctioned by the government. Worse than all else, it was from the very Artaxerxes whom Nehemiah served that the sanction had been obtained. He was an easy-going sovereign, readily accessible to the advice of his ministers; in the earlier part of his reign he showed remarkable favour towards the Jews, when he equipped and despatched Ezra on his great expedition, and it is likely enough that in the pressure of his multitudinous affairs the King would soon forget his unfavourable despatch. Nevertheless he was an absolute monarch, and the lives of his subjects were in his hands. For a personal attendant of such a sovereign to show sympathy with a city that had come under his disapproval was a very risky thing. Nehemiah may have felt this while he was hiding his grief from Artaxerxes. But if so, his frank confession at the first opportunity reflects all the more credit on his patriotism and the courage with which he supported it.

Patriotism is the most prominent principle in Nehemiahs conduct. Deeper considerations emerge later, especially after he has come under the influence of an enthusiastic religious teacher in the person of Ezra. But at first it is the city of his fathers that moves his heart. He is particularly distressed at its desolate condition, because the burial-place of his ancestors is there. The great anxiety of the Jews about the bodies of their dead, and their horror of the exposure of a corpse, made them look with peculiar concern on the tombs of their people. In sharing the sentiments that spring out of the habits of his people in this respect, Nehemiah gives a specific turn to his patriotism. He longs to guard and honour the last resting-place of his people; he would hear of any outrage on the city where their sepulchres are with the greatest distress. Thus filial piety mingles with patriotism, and the patriotism itself is localised, like that of the Greeks, and directed to the interests of a single city. Nehemiah here represents a different attitude from that of Mordecai. It is not the Jew that he thinks of in the first instance, but Jerusalem, and Jerusalem is dear to him primarily, not because of his kinsmen who are living there, but because it is the city of his fathers sepulchres, the city of the great past. Still the strongest feelings are always personal. Patriotism loves the very soil of the fatherland, but the depth and strength of the passion spring from association with an affection for the people that inhabit it. Without this, patriotism degenerates into a flimsy sentiment. At Jerusalem Nehemiah develops a deep personal interest in the citizens. Even on the Susa acropolis, where the very names of these people are unknown to him, the thought of his ancestry gives a sanctity to the far-off city. Such a thought is enlarging and purifying. It lifts a man out of petty personal concerns; it gives him unselfish sympathies it prepares demands for sacrifice and service. Thus, while the mock patriotism which cares only for glory and national aggrandisement is nothing but a vulgar product of enlarged selfishness, the true patriotism that awakens large human sympathies is profoundly unselfish, and shows itself to be a part of the very religion of a devoted man.

Fuente: Expositors Bible Commentary