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 crow,, 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 supplant'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. 1:6-7). 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 his 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 indispensable 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. 1:8-9), freely quoted and combined from several passages (Lev. 26:33-45; Deut 4:25-31, 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 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 (Neh. 5:10) 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.
