REC. OCT 1882 Division. ."EiS I 15 1 Sectio^.J,P^2^ No IG THE PREACHER'S COMPLETE HOMILETICAL COMMENTARY OLD TESTAMENT [ON AN ORIGINAL PLAN), SEith Gtritiral tinh €x}jlanat0ru <|.Totcs, iuliiccs, (Bic, (£ic BY VARIOUS AUTHORS. RICHARD D. DICKINSON, 89 FARRINGDON STREET. 1880. HOMILETICAL COMMENTARY ox THE BOOK OF NEHEMIAH. BY ^ H. Bi KEV. W. H. BOOTH, REV. J. H. GOODMAN, REV. S. GREGORY. RICHARD D. DICKINSON, 89 FARRINGDON STREET. 1880. ■Si u tt g a D : CLAY AND TAYLOK, TEINTEKS. rxC. OCT Ibtt^ .^^''-irvvv^ - -^"' . ,:rfi* n ','»»^Y» ^-:-^'l^-'L.^*^" PEEFACE. This l^ook is one of a series on the Old Testament, projected by Mr. R. D. Dickinson of Farringdon Street. The object of the series is to lend occasional aid to busy men. If the following pages should help such in the homiJetic treatment of an unread Book of the Bible, they will have accomplished their purpose. HOMILETIC COMMENTARY NEHEMIAH. INTRODUCTION. I. Biographical Sketch. K"e]ieiniah was the son of Hachaliah (ch, i. 1), and brother of Hanani (ch. vii. 7). His father had not availed himself of the permission to return to his fatherland, withheld probably by possessions and honours acquired in the land of captivity. He was apparently of the tribe of Judah, since his fathers were buried at Jerusalem, and Hanani his kinsman seems to have been of that tribe (ch. ii. 3 ; vii. 2). Some think he was of priestly descent, because his name appears at the head of a list of priests in !N'eh. x. 1 — 8 ; but it is obvious from ch. ix. 38, that he stands there as a prince, and not as a priest. The expression in v. 18, that Nehemiah "offered sacrifice," implies no more than that he provided the sacrifices. Whilst acting as cupbearer in the royal palace at Shushan, in the 20tli year of Artaxerxes Longimanus, or b. c. j446, he received tidings of the mournful and desolate condition of the returned colony in Judea, and obtained permission of the king to make a journey to Jerusalem, and there to act as lieutenant or governor. Being furnished with this high commission, which included letters to the satraps and subordinates, and enjoying the protection of a military escort (ii. 9), E"ehemiah reached Jerusalem in the year b. c. 446, and remained there till b. c. 434, being actively engaged for 12 years in promoting the public good (v. 14). During this time E"eheniiah refused to receive his lawful allowance as governor, in consideration of the poverty of the people, and moreover maintained at his own expense a table for 150 Jews, at which any who returned from captivity Avere welcome. He returned to Persia b. c. 434, but hearing of new abuses having crept in during his absence revisited Judea, where he effected various reforms. It is not unlikely that he remained at his post until about b. c. 405, towards the close of the reign of Darius Nothus. That he lived to be an old man is thus quite probable from the sacred history, and this is expressly declared by Josephus, who states that he died at an advanced age. Of the place and year of his death nothing is known. II. Authorship of Book. Generally attributed to Nehemiah. The central part (vii. 6 — xii. 31) is somewhat different in style. The writer does not speak in the B INTRODUCTION. first person as elsewhere, and there seems to be a different use of the Divine names, Jehovah, Adonai, Elohim. These differences are no proof against Nehemiah's authorship. The same feature occurs in Daniel. All Old Testament Avriters use documents of which they were not the authors. Chap. vii. 6 — 73 is professedly a register which Nehemiah found and inserted. Chap, viii — xi. 30, may have been composed by Ezra and incorporated by Nehemiah into his work. Chap. ix. 5 — 38 is a prayer probably composed by Ezra, and chaps, x. 1 — 27 ; xi. 3 — 26 contain lists of names doubtless extracted from public annals. Chaps, viii., ix. 3, and x. 28, xi. 2, may have been written either by Nehemiah or some contemporary Levite. They relate to priestly matters in which the civil governor could not appear as the most prominent person. III. Date of Book. Probably compiled by ISTehemiah after the 32nd year of Artaxerxes. Supposing him to have written it about 10 years before his death, and about thirty years after his first visit to Jerusalem, we arrive at the year b. c. 415, at which time it would be possible for him to relate and describe all that is contained in the canonical Book of Nehemiah. IV. Object of Book. Briefly to describe what JSTehemiah effected at one time by direct personal effort, at another in conjunction with Ezra. As Nehemiah's efforts for the civil welfare of the people were but a continuation of those by which Zerubbabel the prince, Joshua the high-priest, and Ezra the scribe had laid the foundation of the community of returned exiles, so does his Book form the continuation and completion of that of Ezra, and may be regarded as its second part and sequel. It is not only similar in style, but has the same historical object, viz. — to show how the people of Israel after their return from the Babylonish captivity, were, by the instrumentality of Nehemiah, fully re-established in the Land of Promise. V. Canonicity of Book. Never seriously disputed. Nowhere quoted in the New Testament. Generally included in the Book of Ezra. VI. Language and Style. Similar to that of the Chronicles of Ezra. Some few words and forms are not found elsewhere in Scripture, but the general Hebrew is exactly that of books purporting to be of the same age. Several words occur only in this Book as, Sahvar (to inspect), Alorjal (a lifting up), TaliaJulrih (a procession), Milcrah (reading), and a few more. The text of Nehemiah is generally pure and free from corruption, except in the proper names, in which there is considerable fluctuation in the orthography, both as compared with other parts of the same Book, and with the same names in other parts of Scripture. VII. Contemporaneous History. Samaritan. The Samaritans were not descendants of the ten tribes, but a purely heathen people who at first included Jehovah in the number of their gods, and by degrees, under the influence of their relations with the Jews, came to worship him as the only true God. They were not however recognized by the Jews as having any part in God's inheritance. Their attitude was bitterly hostile to the Hebrews, and their power to hinder INTRODUCTION. 3 increased by the fact tliat as native heathen they would be trusted by the Persian monarch. Sanballat was their chief at this time. Hehreio. Judea was thinly populated by the returning exiles. Jerusalem, an open village, exposed to all the attacks of its neighbours. The temple rebuilt by Ezra was still unfinished. A few isolated dwellings existed amidst the rubbish which lay in such great heaps about the city that the way round it was impassable. The prophet Malachi closed the Old Testament canon towards the end of Nehemiah's life. Persian. Artaxerxes I. (surnamed Longimanus, on account of his long hands) was kin". Persia was in its zenith of splendour and power, although the elements of decay were already beginning to work in the empire. Artaxerxes had come to the throne through the assassination of his father Xerxes by Artabanus the chief of the guard. At the instigation of Artabanus he put his brother Darius to death as the murderer of his father, but on discovering the designs of Artabanus against himself he slew the double traitor. He then subdued a revolt headed by his brother Hystaspes, reduced rebellious Egypt, and made peace with Greece. The empire then enjoyed a period of quiet which may be regarded as the culminating point of its glory, during which the events of Nehemiah's history occurred. — Lange. Roman. Herodotus flourished B. c. 450. Rome governed by Censors, and Peloponnesian war B. c. 431. Eoman empire was rising into power. Grecian. Pericles flourished at Athens, b. c. 461 — 429. Socrates, Xenophon, and Thucydides were contemporaneous with K^ehemiah. Plato was born b. c. 429, the year in which Pericles died, and about fourteen years before ISTehemiah's probable death. VIII. Contents of Book. 1. Analysis. (i.) Preparation for the wall huilding. 1. Nehemiah's grief and prayer (ch. i.). 2. Nehemiah's petition to the king (ch. ii. 1 — 8). 3. Nehemiah's journey (ch. ii. 9 — 11). 4. Nehemiah's inspection and appeal (ii. 12 — 20). (ii.) The ivall huilding. 1. The stations (ch. iii.). 2. The opposition from without (ch. iv.). 3. The opposition from within (ch. v.). 4. The craft of the enemies (ch. vi.). 5. The guarding of the gates (ch. vii. 1 — 4). 6. The genealogy (ch. vii. 5 — 73). (iii.) Discipline of the new community. 1. The public reading of the law (ch. viii. 1 — 12). 2. The preparations for the feast of tabernacles (ch. viii. 13 — 16). 3. The feast of tabernacles (ch. viii. 17, 18). INTRODUCTION. 4. The special fast (ch. ix., x.). 5. The distribution of the inhabitants (ch. xi.). 6. The Levitical genealogy (ch. xii. 1 — 26). 7. The dedication of the walls (ch. xii. 27 — 43). (iv.) Later reforms. 1. Levitical apportionments (ch. xii. 44 — 47). 2. Separation from strangers (ch. xiii. 1 — 3). 3. E'ehemiah's reforms 12 years later (eh. xiii. 4 — 31). 2. Incidental References. We learn incidentally the prevalence of usury, and of slavery as its consequence ; the judicial use of corporal punishment (xiii. 25) ; the continuance of false prophets (vi. 7, 12, 14); the restitution of the Mosaic provision for the main- tenance of the priests and Levites, and the due performance of the Temple service (xiii. 10) ; the freer promulgation of the Holy Scriptures by the public reading of them (viii. 1); and the more general acquaintance with them arising from their collection into one volume, and the general stimulus given to the art of reading among the Hebrews during their residence in Babylon ; the reviving trade with Tyre (xiii. 16) ;. the agricultural pursuits, and wealth of the Jews (v. 11 ; xiii. 5) ; the tendency to take heathen wives, indicating possibly a disproportion in the number of Jewish males and females (x. 30 ; xiii. 3) ; the danger the Hebrew language was in of being corrupted (xiiL 24) ; the hereditary crafts practised by certain priestly families, e. g. the apothecaries, or makers of sacred ointments and incense (iii. 8), and the goldsmiths, whose business it probably was to repair the sacred vessels (iii. 8), and who may be regarded as the ancestors of the money- changers in the Temple (John ii. 14) ; and statistics, reminding us of Domesday- Book, concerning not only the cities and families of the returned exiles, but the number of their horses, mules, camels, and asses (vii.) — Smith. The list of returned captives Avho came under different leaders from the time of Zerubbabel to that of Ifehemiah (amounting in all to only 42,300 adult males, and 7,337 servants), which is given in ch. vii., conveys a faithful picture of the political weakness of the Jewish nation as compared with the times when Judah alone numbered 470,000 fic^hting men (1 Chron. xxi. 5). This explains the great difficidty felt by Nehemiah. in peopling Jerusalem with a sufficient number of inhabitants to preserve it from assault (vii. 3; xi. 1). It is an important aid too, in understanding the subse- quent history, and in appreciating the valour and patriotism by which they attained their independence under the Maccabees. The account of the wall-building contains the most valuable materials for settling the topography of Jerusalem to be found in Scripture. CHAP. I.] HOMILETIC COMMENTARY : NE HEM I AH. CHAPTEE I. Explanatory Notes.] 1. The words] (Heb. Divray). See 1 Kings xi. 41, where the same word is rendered "acts." Hachaliah] His ancestral home was Jerusalem (ii. 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. Chisleu] The third month of the civil, and ninth of the ecclesiastical year, coinciding witti parts of our November and December. In the twentieth year] That is, of the reign of Artaxerxes I., surnamed Longimanus (Long-handed), e. c. 416. 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. i. 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 (v. 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." 2. Hanani] Brother by blood relationship (vii. 1), afterwards appointed one of the assistant governors of Jerusalem (vii. 2). That had escaped] They had been allowed to return by the edict of Cyrus (Ezra i.). 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 (Ezra vii. 9). 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 (2 Kings xxv. 10), and the attempt to rebuild had been stopped by Sraerdis 76 years before this date. 4. God of heaven] (Elohe-hash-shamayim), a phrase not confined to writers of Babylonish period (Gen. xxiv. 3, 7 ; Jonah i. 9). It distinguished Jehovah from the gods of earth formed of material substances. The style is repeated in Rev. xi. 13 (6 Qibq rov ohpavoh). 5. Terrible] Awe-inspiring (Heb. Norab). That keepeth covenant and mercy] Lit. " that keepeth the covenant of mercy." " The great and terrible God," is borrowed from Deut. vii. 21, and " that keepeth," &c. from Deut. vii. 9. 6. Let thine ear be attentive, &c.] A phrase derived from Solomon's prayer fl Kings viii. 29). Refers to the greater attention paid by the ear when the eyes are open towards the source of the sound. 8. The word which thou commandedst thy servant Moses] Not the words, but tlie spirit of the promise, is given (Lev. xxvi. 39—42). 11. The king's cupbearer] (Heb. Mashkeh, one who gives to drink. Greek oi'voxoof, wine-pourer). The office one of great honour and confidence, since it gave an opportunity of being near the king's person. It gave Nehemiah an opportunity of increasing his fortune, a circumstance which afterwards very much facilitated his mission.— Hemjstenberg, 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 (1 Kings x. 5 ; 2 Chron. ix. 4). HOMILETICAL CONTENTS OF CHAPTER I. Ter. 1 — 11. Characteristics of a True Reformer. ,, 1. Goodness superior to Circumstances. „ 2. Aggressive Benevolence. „ 3. The baneful consequences of Sin. „ 4. Unselfish Sorrow. ,, 4. Fasting. ',, 5 — 11. Intercessory Prayer. ,, 5 — 11. Prayer for Church Revival. „ 5. The Majesty and Mercy of God. Ver. 6 . Importunity in Prayer. ,, 7. Forgotten Sins remembered, ,, 8. God's Memory. ,, 8, 9. Punishment and Penitence. ,, 10. Electing Grace. ,, 10. Modest Goodness. ,, 11. LTnanswered Prayers. ,, 11. Man's Equality before God, Characteristics of a True Reformer. i. 1 — 11. The luords 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 no M I LET I C COMMENTARY: NEIIEMIAH. [cTiAr. r. 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 "ood. Selfish motives are abandoned for generous impulses. Eeward is unthonght of. Truth and freedom are sought for, oblivious of personal gain. 1. He accepts royal distinction that he may advance his people's 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 cf 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. Eoyal 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 Avelcomed them. Con- ditionally, (2) That it is made subservient to his j^eojjle's good. Apart from this, Nehemiah's 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 p)ossess for the benefii of his lyeoples 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 people's 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 Avhich 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 afiiicted. 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 tlie pmhlic good. If he enjoys honour and emolument on his brethren's behalf, the moment their interests demand their surrender the sacrifice must be made. Herein consists difi'erence between genuine and spurious patriotism. The one delights in self-sacrifice ; the other feeds on ambition. Such self-denial is required CHAP. I.] HOMILETW COMMENTARY: NEHEMIAH. 7 (1) if the suffering can be the better served. Hitherto it had not been so. The time had now come when I^ehemiah can only serve them by coming amonc^st them. Duty summoned him from the ease and hixury, 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 people's 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 ]-)eople. 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 he, 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 ISTehemiah was a type of Christ, who " though he was rich, for our sakes became poor, " &c. (2 Cor. viii. 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 Turner's attention was attracted by a picture sent in by an unknown provincial artist. " A good picture," 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 hio-h 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-uiterested person, Avould 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 (Prov. xxix.). The duty of every good man to consider his complaint, and pity and help him. 2. His heart is deeply affected by the tidings ichich 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. foui months, from November to April. Here is another Eachel weeping, &c. ; another Jeremiah exclaiming " Oh that my head Avere Avaters," &c. (Jer. ix. 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 " (Ps. cii. 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 liimself ivith 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 8 nOMILETIC COMMENTARY: NEHEMIAH. [chap, i tlie 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 monarch's frown, but he shrinks from nothing that can advance his people's cause. Illustrations : — At tbe 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 push- in"- 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. — Fercij. " 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 enougli for his whole army. It should be amongst Cliris- tians, as amongst lute-strings, when one is touched the othei's tremble. Believers should be neither proud flesh, nor dead flesh." — Seeker. III. His spirit is devout. Nehemiah no godless reformer seeking for his country- men 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 ivorlds 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 ISTehemiah. 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 insect's wing and the atom's flutter, as well as the planet's course and the archangel's 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 lie 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 fountain- head 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 SabaoLh commands not only myriads of ministering spirits, but all the forces, destructive and benignant, of the universe. (2) As controlling all other aid. Neliemiah will presently approach the earthly monarch, whose spirit is in the hands of the King of kings. Tliis he knows, hence seeks Divine assistance in making successful suit. He desires God's aid that he may ask {a) for the right thing, (h) 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 he secured. Does not make his belief in the omniscience of Divine Providence a ground for personal indolence, or restraining prayer. Tlie true patriot no fatalist. I>y prayer and supplication he makes known his request unto God (Phil. iv. 6). This prayer, recorded for our instruction, is one of the model prayers of the Bible. (1) Reverent in its attitude towards God (v. 5). (2) Per- sistent in pressing its suit (v. 6). (3) Penitent in tone and temper (v. 6, 7). (4) Scriptural in argument (v. S, 9). (5) Child-like in spirit (v. 10, 11). (G) Definite in aim (v. 11). IllKstrntions : — Augustus Caesar possessed such an attachment to his country that he called it In's ov'H daughter, and refused to be called its master, because he would rule it not by fear, but by love. After his decease, his disconsolate ])cople lamented over him, saying, " woidd to God that lie bad never lived, or that he had never died." A Lacscdemonian mother had five sons in a battle thiit was fought near Sparta, and seeing a soldier that had left the scene of action, eagerly inquired of CHAP. I.] HOMILETIC COMMENTARY : NEHEMIAH. him how affairs went on. " All your five sons are slain," said he. " Unhappy wretch ! " replied the woman : " I ask tliee not of what concerns my children, hut 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." {^ec^ those whom it calls to perilous duty. (1) The path of duty is sometimes a path of danger. Chris- tian visitors at home endanger their lives amongst the poor, and Christian missionaries abroad amongst the heathen. Hot only bodies, but souls are endangered tlirough the prevalence of surrounding vice, which Christian workers must come into contact with. (2) Special guardian- ship is exercised over those whose providential j^ath is one of danger. God will not leave them. Disciples in storm were not deserted because they had gone at Christ's bidding. Nehemiah, Daniel, Joseph were untainted by court life because they were surrounded by Jehovah's 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 withimt 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 hack replying, " I should drive as far from it as possible. The place is dangerous. I should avoid it alto- gether." 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 uncon- verted. 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' confine- ment he was able to begin his preparation for the ministry. Aggressive Benevolence. i. 2. I asked them concerning the Jews, <^c. I. True Benevolence is an active principle. 1. It seeks that it may save the lust. Not content with remaining at home, it goes after the suffering. jSTehemiah 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-examina- tion to which deputation were subjected proved the thorough earnestness of questioner. Christ great example of CHAP. I.] HOMILETia COMMENTARY: NEHEMIAH. 13 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, bit to minister." The true Christian cries out, " The love of Christ doth me constrain, to seek the wretched sons of men." 2. Its mntiue therefore is love rather than dntrf. 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 God's wife 1 " 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 kiimo the worst. Neheraiah not satisfied with superficial knowledge. He probed the national sore. True b^'nevolence 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 shruiJis 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 benevo- lence. Hireling charity shuns this test. (1) Money, (2) Time, (3) Personal am- bition all freely given up for the sake of the suffering Church. Illustration : — "When a teacher was wanted by Dr. Mason of Burmali for the war-like Bc^liais, he asked his boatman, Shapon, if he would g-o ; 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 de- cision ? 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 Christ's sake he went, III. True Benevolence is not easily discouraged. 1. It regards no case as ahsolutely 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 mav 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 Avhat is impos- sible 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 ia the possible revival of the Church, how- ever encrusted with superstition or formalism. 2. It recognizes the infinite resources of Jehovah. If looked earth- ward 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. (p) 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. 14 HOMILETIC COMMENTARY: NEHEMIAH. [chap. I. Illustrations : — (a) "It is said of the Lace- d;T?moiiiaiis, 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 them — That the Lacedasmonians 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. — Seclcer. St. Ttieresa, when commencing her homes of mercy with only three half-pence in her pocket, said, " Theresa and three half-pence can do nothing, hut God and three half-pence can do everything." Dr. Judson laboured diligently for six years in Lurmah without baptizing a convert. At the end of three years, he was asked what evidence he had of ultimate success. He replied, " As nmch 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 any time by writing to his cashiers. This is just the case spiritually with God's elect. They are travellers in a foreign land remote from home. Their treasui'e is in heaven, and God himself is their banker. When their graces seem to be almost exhausted, when tlie barrel of meal and cruse of oil appear to be failing, they need but draw upon Gud 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 suflScient remittances to carry them to their journey's 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 Master's treasure differs from yours, and excels yours in that his have no bottom, and yours have." All men's mints, bags, purses, and coflFers may be quickly exhausted and drawn dry ; but God is such an inexhaustible portion that he can never be drawn dry: all God's 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 tlie creatures in both worlds live and spend continually on Christ's stock, yet it never wasteth, — Brooks. The Baneful Consequences of Sin. i. 3. Hie 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 dis- cipline. 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 Avith impunity. Its penalty is pain, and eventually death. Law-breakers every- where must suffer. (1) See this in relation to laws of health. Violate those laws by unwholesome food, self-indulgent excesses, absorption of poison, and de- rangement 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 (/3). 2. Because sin sejxirates 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. ]\Ian severed from God like branch cut from tree, or limb torn from body. The man who has not made peace with God can- not 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 jiassions 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 CHAP. I.] HOMILETIO COMMENTARY : NEHEMIAII. 15 alone can " say to our wamng 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 re- 2voach." The Jews were not only in a desolate condition, but were taunted by the Samaritans with being in that con- dition, " Sin a reproach to any people " (Prov. xiv. 34), especially to the Church • — for, 1. It destroys her poioer, and paralyzes her efforts. Spirituality secret of Church's power. Stripped of this, she is like Samson shorn of his locks. An unholy Church is a mournful spec- tacle, a miserable ruin. The Church at Jerusalem was now demoralized through her unspirituality and want of faith. 2. It provolies the taunts of blasphemy . Church's 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 witli walls or gates^ and inhabited only by a few cottagers, and no better than the poorest ragged hamlet in the country." — Pilking- ton. 3. It encourages the growth of infidelity. Sceptics, both intellectual and sensual, not slow to point to Church's failure in support of their boastful pie- tensions. Perhaps the Church's failures and discords have done more to strengthen atheism than any books or arguments levelled against religion, III. Sin removes national defences. " Tne 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 al- most any attack from without. (2) Sin undermines national unity by sowin't that they might boast and defy the God who had delivered them, as their fathers had done ; not that they might free tliemselves from a heathen yoke only ; liut that they might fear and wor^^hip the God of Israel. Blessings that are to be Inid on God's altar when received Avill not be long withheld. 6. It mahes past deliverance the ground of present expectation. " Whom thou hast redeemed by thy gieat 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 IMost High, stimulates Nehemiah's prayer. Thus should the past ever instruct the present. He avIio studies the Church's 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 king's cupbearer" (v. 11). The most earnest supplication not exonerate from personal eftbrt, 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 ettbrt, and yet in entire dependence on Divine guidance. Thus may we in a sense answer our own piayers. 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 surmount- ing 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 Aniyntas had signalized himself at tbe battle of Salaniis, where he lost his right hand. He came into court, iiist as his brother wa.s 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 surt'erings, 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 t/te 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 (Ezek. xvi. 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 bim from applying the remedy; nor the remedy from feeling the disease." Prayer for Church Revival. i. 5 — 1 1 . And prayed before the God of heaven, ^c. I. Prompted by love for the Church. 1. Therefore persistent. "Day and night." Tliis love not li' kle, or easily discouraged. " Many waters cannot quench love" (Cant. viii. 7). Not fruitless emotion, but practical in its aim. 2. There- fore fervent. "Wept and mourned." The love deep, not superficial; therefore the CHAP. I.] EOMILETIC COMMENTARY: NEHEMIAH. 23 prayer was fervent. This love, previously slumbering, now fully awakened ; there- fore prayer intense. This love, now sorely tried ; therefore fervent prayer required. II. Recognizes the personal unworthiness of the petitioner. " Both I and my father's house have sinned." This confession consistent with the priestly intercession of those who stand before God in the people's name. Jewish high priests " offered sacrifice first for their oiviisins, and then for the sins of the people" (Heb. vii. 27). ]\Iust come not as having any right to intercede, but as magnifying God's mercy. III. Is full of faith. "Kemember the word" (v. 8). 1. Notwithsfandwg the Church's 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 people's 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 " (Ps. cxxxviii. 2). This promise embraces — (1) The assurance of mercy after chastisement. "I will scatter ... I will gather" (viii. 9). (2) The renewal of former kindness. " Whom thou hast redeemed by thy great power, and by thy strong hand " (v. 10). (3) The vindication of the Divine name and honour. " These are thy servants, and thy people" (v. 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 iu God" (Mark xi. 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 fiiund entries like this, " I have been enabled to ofler 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 iu the order of time named in the diary. The Majesty a.nd Mercy of God. i. 5. The great and terrible God, that keepeth covenant and mercy. From this sublime invocation we salvation. Salvation as much an act gather — of justice as of mercy. The holiness I. That there is perfect harmony in of God an important factor in the the attributes of the Divine nature, production of both repentance and re- God is one. His nature indivisible, generation. By the view of holiness, sin Men speak as thougli justice were is discovered in its true colours. By necessarily opposed to mercy. No the indwelling of the spirit of holiness, necessary antagonism. A God all mercy sin is destroyed and eradicated. " Mercy would be a God not only unkind, but and truth are met together" (Ps. Ixxxv. unjust. Mistake to speak of mercy 10). Hence Watts has truthfully triumphing over justice. Mercy har- sung — monizes with justice, never annihilates ,. jje^e the whole Deity is known ; nor dares a it. God is just, and " yet the justifier creature guess, of him that believeth" (Rom. iii. 26). ^Yhieh of the glories brightest shone; the In the pardon of a sinner we see the '^""'^''^ °^" *^^ S''^^"-"' vindication of Divine justice no less than III. That the harmony of the the magnifying of Divine mercy ; and Divine nature is the only true basis Divine mercy unites with Divine justice of moral goodness. 1. Tlie contempla- in the destruction of the finally impeni- tion of Divine comjMssion alone tends to tent. No wrath so fearful to contem- antinomianism. Mercy may be magnified plate as "the wrath of the Lamb" at the expense of the moral law. God (Rev. vi. 16). willing to forgive, but equally willing to II. That the Divine attributes are defend against and deliver from sin equally enlisted in the work of human itself. Guard against danger of so 24 HOMILETIC COMMENTARY : NE HEM I AH. [chap. I. magnifying Divine mercy as to make sin a light offence. God's law is, " Sin shall not have dominion over you." " Reckon ye yourselves to be dead unto sin" (Rom. vi.). Then, as a merciful provision, " If any man sin we have an advocate," &c. (1 Jno. i.). 2. Tlie con- templation of the Divine holiness alo7ie 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 spuit of legal bondage, or self-righteous asceticism, is engendered. Hence spring meritorious works, pen- ances, 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. iii. 5). 3. The contem- jplation 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 God's 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 good- ness 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 imjyar- tial. God both majestic and merciful ; infinitely high, yet infinitely condescend- ing. No exaggeration, nor inequality, nor partiality characterizes his nature or his government. His purity unsullied, his peace unruffled, his dignity unconi- promised, his fidelity unchallenged, &c. V. That notwithstanding the har- mony 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 rpjects certain others alien from it ; so do men in their various characters attract different phases of God's nature. 1. A 2^enitent 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 God's 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. (Jno. xiv. 15). Disobedience always incurs Divine dis- pleasure, and obscures the liglit of the Father's countenance. 3. A rebellious spirit will infallibly provoke the exercise of Divine wrath. " The soul that sinneth, it shall die " (Ezek. xviii. 4). " God cannot look upon iniquity " (Deut. xxxii. 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 ap- proaching, 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 tBe Eternul thus?" "The Father Himself," said the Christian, who then expounded to them the plan of redemption. Then they believed, and hhed up their eyes to heaven, saying, " Father, dear Father ; " and joining hands, called each other b.ethren. — Kruminacher. CHAP. 1.] HOMILETIC COMMENTARY : NEHEMIAH. 25 Importunity in Prayer. 6. I pray before thee now day and night. I. Natural. 1. If it he 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. Con- scious 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 he the exjjres- sioti 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 im- portunity until they find relief. Chris- tians wrestle with "strong crying and supplications" until they prevail. Sailors in a sinking vessel and miners in the prosjoect 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 he the expression of hopefid need. I^one 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 event- ual 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 (v. 8). II. Necessary. 1. In order that the suppliant may he rightly affected. No- thing truer than that success in prayer depends on spirit of suppliant. Impor- tunity 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 he 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 God's conditions may he fulfilled. (1) Faith, required. " He that cometh unto God," &c. (Heb. xi. 6). (2) Whole-hearted earnestness required. " When they seek me with their whole heart " (Ps. cxix. 2). (3) Submission to the Divine will required. " Thy will be done." All these conditions are promoted by continued importunity. III. Scriptural. 1. The Bihle enjoins it hi/ precepts the most explicit. (Deut. iv. 7. 1 Ch. xvi. 11. 2 Ch. vii. 14. Job viii. 5. Ps. 1. 15; Ixxxi. 10; cxlv. 18. Prov. ii. 3. Isa. xxx. 19 ; Iviii. 9. Jer. xxxi. 9. Lam. ii. 19. Matt. vii. 7. Luke xviii. 1. Eom. xii. 12. Phil, iv. 6. 1 Thess. v. 17.) 2. The Bible encoxcrages it by examples the most striking. (Gen, xviii. 32 ; xxxii. 26. Exod. xxxii. 32. Deut. ix. 15. Judges vi. 39. 1 Sam. i. 10 ; xii. 23. Ezra ix. 5. Ps. xvii. 1 ; xxii. 2. Dan. vi. 10 ; ix. 3. Matt. XV. 23; xx. 31. Acts vi. 4 ; xii. 5. 2 Cor. xii, 8. 1 Thess. iii. 10. IV. Successful. Though long delayed the answer came, and Nehemiah's impor- tunity was amply rewarded. 1. Not in the sense that God's will can be affected by man's importunity. That will is perfect and immutable. " I am God, I 26 nOMILETIC COMMENTARY: NEHEMIAH. [chap. I. change not" (Mai. iii. 6). If that will were variable there could be no confid- ence amongst men. The government of the worlil would rest upon no firm and solid foundation. Wliilst the Divine will can never be changed, the exercise of that will may be atfected by human conditions. The Father's will is to save the whole race ; for " he wiileth not the death of the sinner;" but according to the laws which he has appointed for man, his will is limited by certain con- ditions 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 gener- osity, but that he knows it would be his ruin. That son becomes reformed, and (not the father's will, for that has re- remained the same, but) the father's treatment of his son is altered accord- ingly. He can now do what he had the heart and will to do before, but not the judgment. 2. Nut in the sense that God is reluctant, and can he overcome hy 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 God's sake, impor- tunity required. Parable of unjust judge only designed to teach one salient truth, viz. the necessity for unwearying devotion in prayer, not the unwilling- ness of God to hear. The Old Testament passages (Gen. xviii. 32 ; Exod. xxxii. 32), which represent God as apparently reluctant, and eventually persuaded, are anthropomorphic. God's actual, practical government of the universe is amenable to the intercessions of the righteous. Certain blessings are promised only in answer to " efi'ectual fervent prayer" (Jas. V. 16). 3. In the sense that im- 2)orf2initi/ and ^jre?'a?f?2ce are mysteri- ously, hut certainly, connected. The " how " we may not be able to define ; but the fact we cannot deny. The process here as elsewhere is mys- terious, 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 1 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. v. 17). Let them deny the facts who can ; and they are worth many arguments. Ilhtstrations : — Prayer pulls the rope below, and the great bell rin