_NEHEMIAH'S PRAYER._
NEHEMIAH i. 4-11.
Nehemiah records the twofold effect of the melancholy news which his
brother and the other travellers from Jerusalem brought him. Its first
consequence was grief; its second prayer. The grief was expressed in
the dramatic style of the Oriental by weeping, lamentations, fasting,
and other significant acts and attitudes which the patriot kept up for
some days. Demonstrative as all this appears to us, it was calm and
restrained in comparison with Ezra's frantic outburst. Still it was
the sign and fruit of heartfelt distress, for Nehemiah was really and
deeply moved. Had the incident ended here, we should have seen a
picture of patriotic sentiment, such as might be looked for in any
loyal Jew, although the position of Nehemiah at court would have
proved him loyal under exceptional circumstances. But the prayer which
is the outcome of the soul-stirring thoughts and feelings of devout
patriotism lifts the scene into a much higher interest. This prayer is
singularly penetrating, revealing a keen insight into the secret of
the calamities of Israel, and an exact perception of the relation of
God to those calamities. It shows a knowledge of what we may call the
theology of history, of the Divine laws and principles which are
above and behind the laws and principles indicated by the expression
"the philosophy of history." In form it is a combination of three
elements,--the language of devotion cultivated by Persian sages;
expressions culled from the venerated Hebrew law-book, Deuteronomy;
and new phrases called out by the new needs of the immediate occasion.
Nehemiah shows how natural it is for a person to fall into an accepted
dialect of worship, even in an original prayer the end of which is
novel and special.
He opens his prayer with an expression that seems to be more Persian
than Jewish. He does not make his appeal to Jehovah as the "God of
Abraham, Isaac, and Jacob," but after the sacred name he adds the
descriptive title "God of heaven." This is quite a favourite phrase of
Nehemiah's. Thus in describing his interview with Artaxerxes he says,
"So I prayed to the God of heaven";[134] and at Jerusalem he answers
the mockery of his opponents by exclaiming, "The God of heaven, He
will prosper us."[135] Now the same expression is found repeatedly in
the chronicler's version of royal edicts--in the edict of Cyrus,[136]
in the edict of Darius,[137] in the edict of Artaxerxes.[138] If it is
indeed of Persian origin, the use of it by Nehemiah is most
significant. In this case, while it indicates the speaker's
unconscious adoption of the language of his neighbours and shows him
to be a Jew of Oriental culture, it also illustrates a far-reaching
process of Providence. Here is an exalted name for God, the origin of
which is apparently Gentile, accepted and used by a devout Jew, and
through his employment of it passing over into the Scriptures,[139]
so that the religion of Israel is enriched by a phrase from abroad. It
would be but a poor championship of the truth of the Hebrew revelation
that would lead us to close our eyes to whatever of good is to be
found outside its borders. Certainly we honour God by gladly
perceiving that He has not left Himself entirely without witness in
the dim-lit temple of Pagan thought. It is a ground for rejoicing
that, while the science of Comparative Religion has not touched the
unique pre-eminence of the Hebrew and Christian Faith, that science
has been able to recover scattered pearls of truth that lay strewn
over the waste of the world's wide thinking. If in a few rare cases
some such gems had been found earlier and even set in the crown of
Israel, we can only be thankful that the One Spirit who is the source
of all revelation has thus evinced the breadth of His activity. Nor
should it disturb our faith if it could be proved that more important
elements of our religion did not originate among the Jews, but came
from Babylonian, Persian, or Greek sources; for why should not God
speak through a Gentile if He chooses so to do? This is not a point of
dogma. It is simply a question of fact to be determined by historical
inquiry.
[134] Neh. ii. 4.
[135] Neh. ii. 20.
[136] Ezra i. 2.
[137] Ezra vi. 10.
[138] Ezra vii. 12, 21, 23.
[139] It is used by the chronicler, and it is found in Jonah and
Daniel, and once even in our recension of Genesis (Gen. xxiv. 7).
We cannot say for certain, however, that Nehemiah's phrase was coined
in a Persian mint. Its novelty, its absence from earlier Hebrew
literature, and its repeated appearance in the edicts of Persian kings
favour the notion. But we know that before reaching us these edicts
have been more or less translated into Hebrew forms of thought, so
that the phrase may possibly be Jewish after all. Still even in that
case it seems clear that it must have been first used in the East and
under the Persian rule. The widening of his horizon and the elevation
of his idea of Providence which resulted from the experience of the
exile helped to enlarge and exalt the Jew's whole conception of God.
Jehovah could no longer be thought of as a tribal divinity. The
greater prophets had escaped from any such primitive notion much
earlier, but not the bulk of the nation. Now the exiles saw that the
domain of their God could not be limited to the hills and valleys of
Palestine. They perceived how His arm reached from the river to the
ends of the earth; how His might was everywhere supreme, directing the
history of empires, overthrowing great monarchies, establishing new
world-powers.
A more subtle movement of thought has been detected in the appearance
of this suggestive phrase, "God of heaven." The idea of the
transcendence of God is seen to be growing in the mind of the Jew. God
appears to be receding into remote celestial regions--His greatness
including distance. As yet this is only vaguely felt; but here we have
the beginning of a characteristic of Judaism which becomes more and
more marked in course of time, until it seems as though God were cut
off from all direct connection with men on earth, and only
administering the world through a whole army of intermediaries, the
angels.
After this phrase with the Persian flavour, Nehemiah adds expressions
borrowed from the Hebrew Book of Deuteronomy, a book with ideas and
words from which his prayer is saturated throughout. God is described
on the one hand as "great and terrible." and on the other hand as
keeping "covenant and mercy for them that love Him and observe His
commandments."[140] The Deuteronomist adds "to a thousand
generations"--a clause not needed by Nehemiah, who is now only
concerned with one special occasion. The first part of the description
is in harmony with the new and exalted title of God, and therefore it
fits in well here. It is also suitable for the circumstances of the
prayer, because in times of calamity we are impressed with the power
and terror of Providence. There is another side to these attributes,
however. The mention of them suggests that the sufferers have not
fallen into the hand of man. Hanani and his fellow-Jews made no
allusion to a Divine action; they could not see beyond the jealousy of
neighbouring people in the whole course of events. But Nehemiah at
once recognised God's hand. This perception would calm him as he
watched the solemn movement of the drama carried up into heavenly
regions. Then, aided by the cheering thought which came to him from
the book of Divine revelation on which his prayer was moulded,
Nehemiah turns to the covenant-keeping mercy of God. The covenant
which he appeals to here must be that of the Book of Deuteronomy; his
subsequent references to the contents of that book make this quite
clear.
[140] Neh. i. 5. See Deut. vii. 9.
It is important to see that Nehemiah recognises the relation of God's
mercy to His covenant. He perceives that the two go together, that the
covenant does not dispense with the need of mercy any more than it
forecloses the action of mercy. When the covenant people fall into
sin, they cannot claim forgiveness as a right; nor can they ever
demand deliverance from trouble on the ground of their pact with God.
God does not bargain with His children. A Divine covenant is not a
business arrangement, the terms of which can be interpreted like those
of a deed of partnership, and put into force by the determinate will
of either party. The covenant is, from the first, a gracious Divine
promise and dispensation, conditioned by certain requirements to be
observed on man's side. Its very existence is a fruit of God's mercy,
not an outcome of man's haggling, and its operation is just through
the continuance of that mercy. It is true a promise, a sort of pledge,
goes with the covenant; but that is a promise of mercy, a pledge of
grace. It does not dispense with the mercy of God by converting what
would otherwise be an act of pure grace on His part into a right which
we possess and act upon of our own sole will. What it does is to
afford a channel for the mercy of God, and to assure us of His mercy,
which, however, remains mercy throughout.
From another point of view the covenant and the mercy go together. The
mercy follows the covenant. The expression "the uncovenanted mercies
of God" has been used in bitter irony, as though any hope that
depended on such mercies was poor indeed, a bare refuge of despair.
But so to treat the unknown goodness of God is to discredit that
"ceaseless, unexhausted love" which has given us the latest and
highest and best name of God. We do not know how far the vast ocean of
the lovingkindness of God extends. On the other hand, certain definite
assurances of mercy are given along the lines of a covenant. Therefore
it is clearly wise and right for people who possess the covenant to
follow those lines. Other people who are outside the covenant may meet
with wonderful surprises in the infinite Fatherhood of God; but those
of His children who are in the home must expect to be treated
according to the established order of the house. No doubt they too
will have their grand surprises of Divine grace, for God does not tie
Himself to forms and rules at home while He exercises liberty abroad.
To do so would be to make the home a prison. But still His revelation
of methods of grace is a clear indication that it is our duty to
observe those methods, and that we have no ground of complaint if we
do not receive the grace we seek when we wilfully neglect them. Here
then we see the necessity of studying the revelation of the will and
mind of God. That prayer has most ground of hope in it which keeps
nearest to the thought and spirit of Scripture.
The terms of the covenant quoted by Nehemiah require obedience on the
part of those who would receive mercy under it, and this obedience is
needed in those who are seeking restoration and forgiveness as well as
in those who have not fallen from the covenant throughout. The
reference to "mercy" makes that clear. The penitent submits, and in
the surrender of his will he is made the recipient of the Divine
mercy. But behind the obedience is the spirit of love that prompts it.
The mercy is for them that _love_ God and observe His commandments.
Love is the fulfilling of the law from the first. It is expected in
the Old Testament as well as in the New; it is prescribed by the
Deuteronomist as decidedly as by St. John, for it is the only ground
of real obedience. The slavish terror of the lash which squeezes out a
reluctant utterance of submission will not open the door for the mercy
of God. The Divine covenant secures mercy only for those who return to
their allegiance in a spirit of love.
Having thus set forth the grounds of his prayer in his address to God
and his plea of the covenant, Nehemiah proceeds to invoke the Divine
attention to his petition. There is an echo of the courtier, perhaps,
in his request that God's ear should be attentive and His eyes
open;[141] but his whole conduct forbids the idea of servile
obsequiousness. His prayer, he here says, is offered "day and night";
so his report of it may be regarded as a sort of final summing up of a
long, persevering succession of prayers. The unwearying persistence of
the man reveals two favourable features in his character--his
earnestness of purpose and his unflagging faith. Our Lord denounces
"vain repetitions"[142]--_i.e._, repetitions the very value of which
is thought to reside in their number, as though prayer could be
estimated arithmetically. But the prayer that is repeated simply
because the worshipper is too persistent to be satisfied till it is
answered does not come into the category of "_vain_ repetitions"; it
is anything but empty.
[141] Neh. i. 6.
[142] Matt. vi. 7.
Immediately after his invocation of God's gracious attention Nehemiah
plunges into a confession of sin. Ezra's great prayer was wholly
occupied with confession,[143] and this mournful exercise takes a
large place in Nehemiah's prayer. But the younger man has one special
ground of confession. The startling news of the ruinous condition of
the recently restored city of Jerusalem rouses a sort of national
conscience in his breast. He knows that the captivity was brought
about as a chastisement for the sins of the Jews. That great
lesson--so recklessly ignored when it was insisted on by Jeremiah--had
been burnt into the deepest convictions of the exiles. Therefore
Nehemiah makes no complaint of the cruel behaviour of the enemies of
Israel. He does not whine about the pitiable plight of the Jews. Their
real enemies were their sins, and the explanation of their present
distress was to be found in their own bad conduct. Thus Nehemiah goes
to the root of the matter, and that without a moment's hesitation.
[143] Ezra ix. 6-15.
Further, it is interesting to see how he identifies himself with his
people in this confession. Living far from the seat of the evil,
himself a God-fearing, upright man, he might have been tempted to
treat the citizens of Jerusalem as Job's comforters treated the
patriarch of Uz, and denounce their sins from the secure heights of
his own virtue. In declining to assume this pharisaic attitude,
Nehemiah shows that he is not thinking of recent specific sins
committed by the returned exiles. The whole history of Israel's
apostasy is before him; he feels that the later as truly as the
earlier calamities flow from this one deep, foul fountain of iniquity.
Thus he can join himself with his fathers and the whole nation in the
utterance of confession. This is different from the confession of
Ezra, who was thinking of one definite sin which he did not share, but
which he confessed in a priestly sympathy. Nehemiah is less concerned
with formal legal precepts. He is more profoundly moved by the wide
and deep course of his people's sin generally. Still it is a mark of
self-knowledge and true humility, as well as of patriotism, that he
honestly associates himself with his fellow-countrymen. He perceives
that particular sins, such as those found in the recent misconduct of
the Jews, are but symptoms of the underlying sinful character; and
that while circumstances may save the individual from the temptation
to exhibit every one of these symptoms, they are accidental, and they
cannot be set to his credit. The common sin is in him still; therefore
he may well join himself to the penitents, even though he has not
participated in all their evil deeds. The solidarity of the race is,
unhappily, never more apparent than in its sin. This sin is especially
the "one touch of" _fallen_ "nature" that "makes the whole world kin."
It was to a trait of frailty that Shakespeare was alluding when he
coined his famous phrase, as the context proves.[144] The trail of the
serpent is over every human life, and in this ugly mark we have a
terrible sign of human brotherhood. Of all the elements of "Common
Prayer," confession can be most perfectly shared by every member of a
congregation, if only all the worshippers are in earnest and know
their own hearts.
[144] _Troilus and Cressida_, Act iii., Scene 3.
Nehemiah does not enter much into detail with this confession. It is
sweeping and widely comprehensive. Two points, however, may be
noticed. First, he refers to the Godward aspect of sin, its personal
character as an offence against God. Thus he says, "We have dealt very
corruptly _against Thee_."[145] So the prodigal first confesses that
he has sinned "against heaven."[146] Secondly, he makes mention more
than once of the commandments of Moses. The name of Moses is often
appealed to with reverence in the history of this period of Ezra and
Nehemiah. Evidently the minds of men reverted to the great founder of
the nation at the time of national penitence and restoration. Under
these circumstances no new edition of The Law could have been adopted
unless it was believed to have embodied the substance of the older
teaching.
[145] Neh. i. 7
[146] Luke xv. 18.
After his confession Nehemiah goes on to appeal to the Divine promises
of restoration made to the penitent in the great national covenant. He
sums them up in a definite sentence, not quoting any one utterance of
Deuteronomy, but garnering together the various promises of mercy and
dovetailing almost the very language of them together, so as to
present us with the total result. These promises recognise the
possibility of transgression and the consequent scattering of the
people so often insisted on by the prophets and especially by
Jeremiah. They then go on to offer restoration on condition of
repentance and a return to obedient allegiance. It is to be observed
that this is all laid down on national lines. The nation sins; the
nation suffers; the nation is restored to its old home. This is very
much a characteristic of Judaism, and it gives a breadth to the
operation of great religious principles which would otherwise be
unattainable when almost all regard for a future life is left out of
account. Christianity dwells more on individualism, but it obtains
space at once by bringing the future life into prominence. In the Old
Testament the future of the nation takes much the same place as that
occupied by the future of the individual in the New Testament.
In reviewing the history of God's way with Israel Nehemiah lays his
finger on the great fact of redemption. The Jews are the "people whom
God had redeemed by His great power and His strong hand."[147]
Universal usage compels us to fix upon the exodus under Moses, and not
Zerubbabel's pilgrimage, as the event to which Nehemiah here alludes.
That event, which was the birth of the nation, always comes out in
Hebrew literature as the supreme act of Divine grace. In some
respects its position in the religion of Israel may be likened to that
of the cross of Christ in Christianity. In both cases God's great work
of redeeming His children is the supreme proof of His mercy and the
grand source of assurance in praying to Him for new help. On the
ground of the great redemption Nehemiah advances to the special
petition with which his prayer closes. This is most definite. It is on
behalf of his own need; it is for immediate help--"this day"; it is
for one particular need--in his proposed approach to Artaxerxes to
plead the cause of his people. Here then is an instance of the most
special prayer. It is "to the point," and for most pressing present
requirements. We cannot but be struck with the reality of such a
prayer. Having reached this definite petition Nehemiah closes
abruptly.
[147] Neh. i. 10.
When we glance back over the prayer as a whole, we are struck with its
order and progress. As in our Lord's model prayer, the first part is
absorbed with thoughts of God; it is after uplifting his thoughts to
heaven that the worshipper comes down to human need. Then a large
place is given to sin. This comes first in the consideration of man
after the worshipper has turned his eyes from the contemplation of God
and felt the contrast of darkness after light. Lastly, the human
subjects of the prayer begin in the wider circle of the whole nation;
only at the very last, in little more than a sentence, Nehemiah brings
forward his own personal petition. Thus the prayer gradually narrows
down from the Divine to the human, and from the national to the
individual: as it narrows it becomes more definite, till it ends in a
single point; but this point is driven home by the weight and force of
all that precedes.