HOMILETICS. Vers. 14-19.-.An example of disinterestedne,ss. In contrast with the selfishness of others Nehemiah sets his own generous conduct. I. Hrs NOBLE CONDUCT. 1. He forewent the usual allowances to the govemor, for twelve years ruling without charge for his services (vere. 14, 15). 2. He restrained those under him from oppressive and extortionate rule (ver. 15). Although preceding governors had permitted such rule on the part of their servants. 3. He and his assisted the ne~dy without exacting p~ssession of their land (ver. 1?)· Such is perhaps the meanmg of the words "neither bought we any land (comp. ver. 10). 4. He and his servants did their full share of work at the wall (ver. 16). 5. He kept open table at great expense to himself (vers. 17, 18). Th1;1s, no~ only _did he take nothing from the people, but he spent his own fortune freely m th~1r serv1c~. That he had the means for so large expenditure makes the more con~p1cuous his piety and patriotism in leaving the court of Artaxerx:es, and undertakmg work so arduous for the benefit of hie fellow Jews. II. THE PRINCIPLES ON WHICH HE ACTED. 1. The fear of God (ver. 15). 2. Pity for the overburdened people (ver. 18). 3. Hope of Divine recompense (ver. 19).
Ver. 15.-The pract:icd power of the fear of God. "But so did not I, because of tl1e fear of God.' "The fear of God," ae a description of piety, is more common in tlie Old Testament; "faith" and " love" in the New. But each includes the other. For this fear is not mere dread, but reverence. en. v. 14-10.) THE BOOK OF NEHEMIAH. 59
l. 'fHE l'EAII 01' Goo 18 A PIIACTICAL PRINCIPLE. It rules the life. 1. As a motive. He who fears God must ho concerned to please and obey him. All that is included in such fenr tends to this result. (1) Reverence for his glorious perfection~, his infinite power, his omniscience und omnipresence,his holiness, justice, loving-kindness. His infinite excellences, known, admired, revered, will impress their image on the heart and life. The sense of his presence, his knowledge of the heart, his power to bless and to curse, must stimulate to the avoidance of sin and the practice of right- eousness. (2) Reverence for his authority. As Creator, Lawgiver, Ruler, Judge. (3) Reverence for hi8 laws. (4) Dread of his displeasure. 2. As it will secure Divine assistance. II. THE FEAR OJI' Goo AS A PRACTICAL PRINCIPLE IS SUPREME AND PREDOMINANT. It recognises God as supreme, regards his favour as most to be desired, his displeasure as most to be dreaded. Hence it raises at once above self-will, the desire to please men, and the influence of human examples and customs. It follows that it will- 1. Huie those whose position renders them largely independent of men. Well is it for the feeble when the mighty govern themselves by this fear; well for nations when their rulers, especially where despotic government prevails, answer to the description of a good sovereign given in the last words of David (2 Sam. xxiii. 3). 2. Restrain from common sine. Such as are not generally condemned, or are very leniently regarded by society. 3. Incite to uncommon virtues. Nehemiah's conduct supplies an illustration and proof of all three propositions. III. THOSE WHO ARE GOVERNED DY THE FEAR OF Goo WILL ENJOY HAPPY RE~rE~r- BRANCES. Nehemiah records with emphasis and evident pleasure," So did not I," &c. Such remembrances are pleasant, as they,--1. Give satisfaction to the conscience, which pronounces the conduct right and good. 2. Afford evidence of sincere piety. 3. Strengthen the hope of future acceptance and recompense. 4. Awaken thankful- ness to God. Let the young begin early to live in the fear of God, and they will live pure and noble lives, on which, in old age and in the prospect of death, they will be able to look back with satisfaction. Ver. 19.-Prayer _for Divine remembrance. "Think upon me, 0 my God," &c. This and other similar prayers of good Nehemiah strike us at first as unseemly; and certainly they are more consonant with the spirit of the Old Testament than that of the New. Our Lord teaches us to say after our best works, " We are unprofitable servants, we have done that which was our duty to do." Besides which, the sense of sin on the one hand, and of entire indebtedness to Divine grace for all the good we have and do on the other, foster a humility which prevents the complacent thought of our good deeds, especially before God. Still the doctrine of reward according to works belongs to the Christian equally with the Mosaic religion. We are taught to hope for future recompense of the good we have done; and there can, therefore, be no essential impropriety in at times praying for it. It is a probable sup- position (Ewald) that Nehemiah wrote these prayers after he had learned by painful experience how little of appreciation, gratitude, or reward he could expect from men. "They forget or neglect me, or requite me evil, but do not thou be unmindful." I. WHO MAY _OFFER SUCII A PRAYER. Those who have served God's people, and therefore God h1mself-l. With sincere regard for God. His will, approval, recom- pense. They whose good works are done" to be seen of men" "have their reward," but may not look to God for it. 2. Disinterestedly. Not from selfishness or ambition. 3. Devotedly. With g-reat zeal. 4. Abundantly. Rendering great service. 5. Self- denyingly. At considerable sacrifice of ease, time, strength, substance, &c. 6. Un- weariedly. II. WHEN SUCH A PRAYER IS SUITABLE. 1. When reward cannot be expected from men. Either on account of their want of appreciation of what is done for them, or inability from poverty or otherwise to requite it suitably. 2. When men show posi- tive ingratitt1de, or return evil for good. 3. Even when men remember and reward. For the godly man feels that without the Divine favour all that mun can give will be vain and unsatisfying. III. WHY A FAV0l'RADLE ANSWER MAY DE EXPECTED. Because of-1. The relation of God to his praying· servant. "1Uy God." 2. The Divine character. Righteous1 60 THE BOOK OF NEHEMIAH. [en. v. 14-19.
nn? lovin~ righ~eousness; good, and approving the good (see Heb. vi. 10). 3. Th, un1~n winch exists between God and his people. So that he regards what is done tv " this people " as done to himself. 4. The Divine promises, Such as Matt. x. 42 nv. 34--40.