The Answer to Nehemiah’s Ejaculatory Prayer
After the question of Artaxerxes, “For what dost thou make request?” Nehemiah famously makes his ejaculatory prayer in the royal palace: “So I prayed to the God of heaven” (Neh. 2:4).
Then, and only then, does the cupbearer present his humble request to the Medo-Persian emperor: “If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers’ sepulchres, that I may build it” (5).
Clearly, Nehemiah is not one of those people who sit around cleverly planning projects so that other people do the work and they do nothing. Nehemiah believed in hard work and costly sacrifice first of all for himself. The man who was soon to be appointed as the governor of Judah was certainly not an “armchair general”! This is crucial for all leadership, especially for leadership in the church of Jesus Christ.
Being an office-bearer in a faithful church is not merely or even chiefly about telling other people what they should do. It requires sacrificing one’s own time, increasing one’s own efforts and denying oneself in the advancement of the kingdom of God.
But it is a supremely worthy cause! Remember the labours and hardships of the head of the universal church. Merely thinking of the willing obedience and agonizing sufferings of our Lord Jesus, laying down His life for the salvation of His elect sheep (John 10:11, 15), means that pastors, elders and deacons can hardly think of their service to Him in terms of bossing others around or putting their feet up.
After the emperor approves of Nehemiah’s request, with the queen also being in attendance (Neh. 2:6), the two men begin to work out the details. First, they arrange the length of Nehemiah’s leave of absence (6). His first governorship ended up lasting 12 years (5:14; 13:6) but maybe, in this scene in the royal palace, Nehemiah was given a year or two to build the wall, with Artaxerxes only later granting him an extension or extensions. (Nehemiah also had a second stint as ruler in Jerusalem; 13:6ff.)
Second, letters were written, both for safe conduct and for the main building material that was not available on site in Jerusalem. We note that Nehemiah’s appeal mentions the name of the imperial forester and as many as three projects needing wood: “If it please the king, [1] let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah; and [2] a letter unto Asaph the keeper of the king’s forest, that he may give me timber [a] to make beams for the gates of the palace which appertained to the house, and [b] for the wall of the city, and [c] for the house that I shall enter into” (2:7-8).
Here we learn that Nehemiah had formulated a plan. He had not only been praying—closet prayer (1:4-11) and ejaculatory prayer (2:4)—but he had also been preparing. He had thought it all through and he knew what he was about. Thus Nehemiah was not only a man who sought the welfare of the children of Israel at God’s throne of grace, but he was also a godly and capable leader.
Our heavenly Father always had a plan! He answered Nehemiah’s prayers by moving Artaxerxes heart, out of His favour to His faithful servant and church in Jesus Christ, so that “the king granted me, according to the good hand of my God upon me” (8). All of this was the realization of His determinate counsel and gracious will for the salvation of His beloved people (Rom. 8:28; Eph. 1:11).
Not only was there a man among the Jews who sought “the welfare of the children of Israel” (Neh. 2:10), but there is a God in heaven who seeks, and always obtains, the welfare of all His regenerated and adopted children in Jesus Christ. Behold the Saviour in His state of humiliation obtaining our redemption on the cross 2,000 years ago, and behold Him now in His state of exaltation ruling over all things at God’s right hand in heaven. This is all to the glory of the Triune God, and for the wonderful benefit of the catholic or universal church and each faithful local church.
The wonder is, beloved, that He also includes us and our prayers, even our short, silent and spontaneous ejaculatory prayers, in His eternal and gracious purpose in Christ! Rev. Stewart
C. H. Spurgeon on Nehemiah 2:4: “It was a prayer of a remarkable kind. I know it was so, because Nehemiah never forgot that he did pray it. I have prayed hundreds of times, and thousands of times, and not recollected any minute particular afterwards either as to the occasion that prompted or the emotions that excited me; but there are one or two prayers in my life that I never can forget. I have not jotted them down in a diary, but I remember when I prayed, because the time was so special and the prayer was so intense, and the answer to it was so remarkable. Now, Nehemiah’s prayer was never, never erased from his memory; and when these words of history were written down he wrote that down, ‘So I prayed to the God of heaven’ — a little bit of a prayer pushed in edgeways between a question and an answer— a mere fragment of devotion, as it seemed, and yet so important that it is put down in an historical document as a part of the history of the restitution and rebuilding of the city of Jerusalem, and a link in the circumstances which led up to that event of the most important character. Nehemiah felt it to be so, and therefore he makes the record — ‘So I prayed to the God of heaven.’”
Matthew Henry on Nehemiah 2:1-8: “Those that would find favour with kings must secure the favour of the King of kings. He prayed to the God of heaven as infinitely above even this mighty monarch … Wherever we are we have a way open heaven-ward. This will not hinder any business, but further it rather; therefore let no business hinder this, but give rise to it rather.”
The Sword: Advice for Christians Today
I wish to encourage members, ministers, elders and deacons in the churches to hold fast to “the faith which was once delivered to the saints” (Jude 3) in a day of compromise and lack of love for the truth. I will bring out some spiritual comparisons and parallels from a striking incident in nineteenth-century military history.
During the Crimean War (1853-1856), in which the United Kingdom, France, the Ottoman Empire and Sardinia-Piedmont fought against the Russian Empire, there was an epic cavalry attack in the Battle of Balaclava immortalized in Alfred, Lord Tennyson’s “The Charge of the Light Brigade” (1854). The poem records a stirring exhibition of valour and daring. Yet I will not focus on the battle itself but rather on an incident that took place within it.
At the end of the attack, a British lancer was found dead, killed in the battle. This was not unusual, for the British cavalry suffered very heavy casualties in this charge. Nevertheless, there was something unique about this lancer and his circumstances.
He was found alone with no fellow lancers with him, though his corpse was surrounded by dozens of enemy dead whom he had slain. He had evidently lost his horse, which had probably been shot from under him, and had charged at the nearest enemy position to engage them with his sword.
Now what was it that enabled this lancer to slay so many of the enemy? Was it his greater strength and longer reach than the Russians? Was it that he was armed with a sword and they were not? No, this lancer was as were all in the light brigade: light. He was not tall or muscular. Instead, it was the Russian artillery troops who were big and strong. They had to be in order to lug the heavy artillery pieces around the battlefield. They would have had the longer reach and they too were armed with swords.
On investigation, those who found the dead lancer discovered that on his body were over fifty strike marks made by Russian swords, twenty of which were on his head. Yet they had failed in most cases to draw blood. He was more bruised than cut. In contrast, the enemies had life-ending wounds inflicted upon them. Thus it became apparent that the lancer’s main advantage was that, whereas the enemies’ swords were blunt and ineffective, his sabre was sharp and clinically efficient.
Many times the lancer was told during training, “Your sword is the means of your staying alive and you must let it do its work. Keep your sword sharp and do not rely on your own strength. If you rely on your own strength, your weakness will let you down. Trust your sword!” He would have been taught to sharpen the sword using a whetstone, a leather strop and chamois leather until it was honed to perfection. The scabbard was to protect the sword’s edge, not to protect the user from cutting himself, as it is commonly thought today.
The lancer’s second advantage was the experience of his predecessors written down in a manual detailing how to use the sword skilfully. A sharp sword without the necessary skill to use it is of little use. Our lancer would have been warned not to lean on his own understanding but rather to follow what had been handed down in the manual, reinforced by practice, practice, practice!
We read in Hebrews 4:12 that “the word of God is quick, and powerful, and sharper than any twoedged sword.” The comparison here is highly significant. Unlike a physical sword, Scripture is already sharp, as well as being powerful and even living! Let the Word of God do its work! Put your trust in it as Jehovah’s own mighty weapon. However, if you lack the skills to use it, it will be wielded as if it were blunt and ineffective.
Over the years, through assiduous study, tough experience, doctrinal controversies, much prayer and faithful councils, assemblies and synods, something akin to spiritual swordsmanship manuals has been written: the great catechisms, creeds and confessions of the churches! Here the theological professor, pastor, elder, deacon, seminarian and church member learn how to use the sword skilfully.
Those churches which have ignored and forsaken the creeds have forgotten how to wield the sword, so that for them it is now rusty and blunt. In the day of battle, they will be ineffective and will be defeated easily.
I humbly urge all God’s people to remain steadfast, when a great falling away is blatantly obvious in the vast majority of churches in the British Isles and across the world. Do not try to make the blade of “the sword of the Spirit” “smooth” (Eph. 6:17; Isa. 30:10). Maintain the ecumenical and Reformed creeds faithfully. Do not weaken the teaching and training of Christian adults, covenant children or future ministers, but rather be diligent to be even sharper than ever before. Let the sword do its work!
After the charge of the light brigade was over, the surviving Protestants from the island of Ireland held a worship service in a cave to praise their sovereign God. They also recalled a Dutchman, William of Orange, who brought them the liberty to worship free from Roman Catholic tyranny at the Glorious Revolution (1688) and through the Battle of the Boyne (1690) in their homeland.
As Christians, we recall with honour the worthies in Old Testament (cf. Heb. 11) and New Testament days, as well as the great saints whom God has raised up since, like Athanasius, Augustine, Martin Luther, John Calvin, Francis Turretin and Herman Hoeksema, to teach and defend the beloved truth of which we witness.
Most importantly, we remember and worship our glorious Saviour who brought spiritual freedom to His beloved people through His atoning sacrifice, the Christ from whose mouth proceeds “a sharp twoedged sword” (Rev. 1:16; cf. Isa. 49:2; Rev. 2:12, 16; 19:15, 21). Remember, “the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity” (II Tim. 2:19). Elder Brian Crossett
