There is an apparent contradiction in Nehemiah's statement concerning this sad appearance of his countenance which is obscured in our English translation by the unwarrantable insertion of the word "beforetime" in Nehemiah ii. 1, so that the sentence reads, "Now I had not been _beforetime_ sad in his presence." This word is a gloss of the translators. What Nehemiah really says is simply, "Now I had not been sad in his presence"--a statement that evidently refers to the occasion then being described, and not to previous times nor to the cup-bearer's habitual bearing. Yet in the very next sentence we read how the king asked Nehemiah the reason for the sadness of his countenance. The contradiction would be as apparent to the writer as it is to us; and if he left it Nehemiah meant it to stand, no doubt intending to suggest by a dramatic description of the scene that he attempted to disguise his sorrow, but that his attempt was ineffectual--so strong, so marked was his grief. It was a rule of the court etiquette, apparently, that n.o.body should be sad in the king's presence. A gloomy face would be unpleasant to the monarch.

Shakespeare's Caesar knew the security of cheerful a.s.sociates when he said:--

"Let me have men about me that are fat; Sleek-headed men, and such as sleep o' nights: Yond' Ca.s.sius has a lean and hungry look; He thinks too much; such men are dangerous."

Besides, was not the sunshine of the royal countenance enough to drive away all clouds of trouble from the minds of his attendants? Nehemiah had drilled himself into the courtier's habitual pleasantness of demeanour. Nevertheless, though pa.s.sing, superficial signs of emotion may be quite reined in by a person who is trained to control his features, indications of the permanent conditions of the inner life are so deeply cut in the lines and curves of the countenance that the most consummate art of an actor cannot disguise them. Nehemiah's grief was profound and enduring. Therefore he could not hide it. Moreover, it is a king's business to understand men, and long practice makes him an expert in it. So Artaxerxes was not deceived by the well-arranged smile of his servant; it was evident to him that something very serious was troubling the man. The sickness of a favourite attendant would not be unknown to a kind and observant king.

Nehemiah was not ill, then. The source of his trouble must have been mental. Sympathy and curiosity combined to urge the king to probe the matter to the bottom. Though alarmed at his master's inquiry, the trembling cup-bearer could not but give a true answer. Here was his great opportunity--thrust on him since he had not had the courage to find it for himself. Artaxerxes was not to be surprised that a man should grieve when the city of his ancestors was lying desolate. But this information did not satisfy the king. His keen eye saw that there was more behind. Nehemiah had some request which as yet he had not been daring enough to utter. With real kindness Artaxerxes invited him to declare it.

The critical moment had arrived. How much hangs upon the next sentence--not the continuance of the royal favour only, but perhaps the very life of the speaker, and, what is of far more value to a patriot, the future destiny of his people! Nehemiah's perception of its intense importance is apparent in the brief statement which he here inserts in his narrative: "So I prayed to the G.o.d of heaven."[149] He is accustomed to drop in suggestive notes on his own private and behaviour along the course of his narrative. Only a few lines earlier we came upon one of these characteristic autobiographical touches in the words, "Now I had not been sad in his presence,"[150] soon followed by another, "Then I was very sore afraid."[151] Such remarks vivify the narrative, and keep up an interest in the writer. In the present case the interjection is peculiarly suggestive. It was natural that Nehemiah should be startled at the king's abrupt question, but it is an indication of his devout nature that as the crisis intensified his fear pa.s.sed over into prayer. This was not a set season of prayer; the pious Jew was not in his temple, nor at any _proseuche_, there was no time for a full, elaborate, and orderly utterance, such as that previously recorded.

Just at the moment of need, in the very presence of the king, with no time to spare, by a flash of thought, Nehemiah retires to that most lonely of all lonely places, "the inner city of the mind," there to seek the help of the Unseen G.o.d. And it is enough: the answer is as swift as the prayer; in a moment the weak man is made strong for his great effort.

[149] Neh. ii. 4.

[150] Neh. ii. 1.

[151] Neh. ii. 2.

Such a sudden uplifting of the soul to G.o.d is the most real of all prayers. This at least is genuine and heartfelt, whatever may be the case with the semi-liturgical composition the thought and beauty of which engaged our attention in the previous chapter. But then the man who can thus find G.o.d in a moment must be in the habit of frequently resorting to the Divine Presence; like the patriarchs, he must be walking with G.o.d. The brief and sudden prayer reaches heaven as an arrow suddenly shot from the bow; but it goes right home, because he who lets it off in his surprise is a good marksman, well practised.

This ready prayer only springs to the lips of a man who lives in a daily habit of praying. We must a.s.sociate the two kinds of prayer in order to account for that which is now before us. The deliberate exercises of adoration, confession, and pet.i.tion prepare for the one sudden e.j.a.c.u.l.a.t.i.o.n. There we see the deep river which supplies the sea of devotion from which the momentary prayer is cast up as the spray of a wave. Therefore it was in a great measure on account of his deliberate and unwearying daily prayers that Nehemiah was prepared with his quick cry to G.o.d in the crisis of need. We may compare his two kinds of prayer with our Lord's full and calm intercession in John xvii. and the short agonised cry from the cross. In each case we feel that the sudden appeal to G.o.d in the moment of dire necessity is the most intense and penetrating prayer. Still we must recognise that this comes from a man who is much in prayer. The truth is that beneath both of these prayers--the calm, meditative utterance, and the simple cry for help--there lies the deep, true essence of prayer, which is no thing of words at all, but which lives on, even when it is voiceless, in the heart of one of whom it can be said, as Tennyson says of Mary,--

"Her eyes are homes of silent prayer."

Fortified by his moment's communion with G.o.d, Nehemiah now makes known his request. He asks to be sent to Jerusalem to repair its ruins and fortify the city. This pet.i.tion contains more than lies on the surface of the words. Nehemiah does not say that he wishes to be appointed Governor of Jerusalem in the high office which had been held by Zerubbabel, but the subsequent narrative shows that he was a.s.signed to this position, and his report of the king's orders about the house he was to dwell in at Jerusalem almost implies as much.[152] For one of the royal household servants to be appointed to such a position was doubtless not so strange an anomaly in the East in Nehemiah's day, as it would be with us now. The king's will was the fountain of all honour, and the seclusion in which the Persian monarchs lived gave unusual opportunities for the few personal attendants who were admitted into their presence to obtain great favours from them. Still Nehemiah's att.i.tude seems to show some self-confidence in a young man not as yet holding any political office. Two or three considerations, however, will give a very different complexion to his request. In the first place, his city was in a desperate plight: deliverance was urgently needed; no help appeared to be forthcoming unless he stepped into the breach. If he failed, things could hardly become worse than they were already. Was this an occasion when a man should hold back from a sense of modesty? There is a false modesty which is really a product of the self-consciousness that is next door to vanity. The man who is entirely oblivious of self will sometimes forget to be modest.

Moreover, Nehemiah's request was at the peril of his life. When it was granted he would be launched on a most hazardous undertaking. The ambition--if we must use the word--which would covet such a career is at the very antipodes of that of the vulgar adventurer who simply seeks power in order to gratify his own sense of importance. "Seekest thou great things for thyself? seek them not."[153] That humbling rebuke may be needed by many men; but it was not needed by Nehemiah, for he was not seeking the great things for _himself_.

[152] Neh. ii. 8.

[153] Jer. xlv. 5.

It was a daring request; yet the king received it most favourably.

Again, then, we have the pleasing spectacle of a Persian monarch showing kindness to the Jews. This is not the first time that Artaxerxes has proved himself their friend, for there can be no doubt that he is the same sovereign as the Artaxerxes who despatched Ezra with substantial presents to the aid of the citizens of Jerusalem some twelve or thirteen years before.

Here, however, a little difficulty emerges. In the interval between the mission of Ezra and that of Nehemiah an adverse decree had been extracted from the compliant sovereign--the decree referred to in Ezra iv. Now the semi-divinity that was ascribed to a Persian monarch involved the fiction of infallibility, and this was maintained by a rule making it unconst.i.tutional for him to withdraw any command that he had once issued. How then could Artaxerxes now sanction the building of the walls of Jerusalem, which but a few years before he had expressly forbidden? The difficulty vanishes on a very little consideration. The king's present action was not the withdrawal of his earlier decree, for the royal order to the Samaritans had been just to the effect that the building of the walls of Jerusalem should be stopped.[154] This order had been fully executed; moreover it contained the significant words, "until another decree shall be made by me."[155] Therefore a subsequent permission to resume the work, issued under totally different circ.u.mstances, would not be a contradiction to the earlier order; and now that a trusty servant of the king was to superintend the operations, no danger of insurrection need be apprehended. Then the pointed notice of the fact that the chief wife--described as "The Queen"--was sitting by Artaxerxes, is evidently intended to imply that her presence helped the request of Nehemiah. Orientalists have discovered her name, Damaspia, but nothing about her to throw light on her att.i.tude towards the Jews. She may have been even a proselyte, or she may have simply shown herself friendly towards the young cup-bearer. No political or religious motives are a.s.signed for the conduct of Artaxerxes here. Evidently Nehemiah regarded the granting of his request as a direct result of the royal favour shown towards himself. "Put not your trust in princes"[156] is a wholesome warning, born of the melancholy disappointment of the pilgrims who had placed too much hope in the Messianic glamour with which the career of poor Zerubbabel opened; but it does not mean that a man is to fling away the advantages which accrue to him from the esteem he has won in high places. Ever since the Israelites showed no scruple in spoiling the Egyptians--and who could blame them for seizing at the eleventh hour the overdue wages of which they had been defrauded for generations?--"the people of G.o.d"

have not been slow to reap harvests of advantage whenever persecution or cold indifference has given place to the brief, fickle favour of the world. Too often this has been purchased at the price of the loss of liberty--a ruinous exchange. Here is the critical point. The difficulty is to accept aid without any compromise of principle.

Sycophancy is the besetting snare of the courtier, and when the Church turns courtier she is in imminent danger of that, in her, most fatal fault. But Nehemiah affords a splendid example to the contrary.

In his grand independence of character we have a fine instance of a wise, strong use of worldly advantages, entirely free from the abuses that too commonly accompany them. Thus he antic.i.p.ates the idea of the Apocalypse where it is said, "The earth helped the woman."[157]

[154] Ezra iv. 21.

[155] _Ibid._

[156] Psalm cxlvi. 3.

[157] Rev. xii. 16.

The interest of the king in his cup-bearer is shown by his repeated questions, and by the determined manner in which he drags out of Nehemiah all his plans and wishes. Every request is granted. The favourite servant is too much valued to get his leave of absence without some limit of time, but even that is fixed in accordance with Nehemiah's desire. He asks and obtains letters of introduction to the governors west of the Euphrates. The letters were most necessary, because these very men had bestirred themselves to obtain the adverse decree but a very few years before. It is not likely that they had all veered round to favour the hated people against whom they had just been exhibiting the most severe antagonism. Nehemiah therefore showed a wise caution in obtaining a sort of "safe conduct." The friendliness of Artaxerxes went still further. The king ordered timber to be provided for the building and fortifying operations contemplated by his cup-bearer; this was to be furnished from a royal hunting park--a "Paradise," to use the Persian word--probably one which formerly belonged to the royal demesne of Judah, somewhere in the neighbourhood of Jerusalem, as the head-forester bore a Hebrew name, "Asaph."[158]

Costly cedars for the temple had to be fetched all the way from the distant mountains of Lebanon, in Phnician territory; but the city gates and the castle and house carpentry could be well supplied from the oaks and other indigenous timber of Palestine.

[158] Neh. ii. 8.

All these details evince the practical nature of Nehemiah's patriotism. His last word on the happy conclusion of the interview with Artaxerxes, which he had antic.i.p.ated with so much apprehension, shows that higher thoughts were not crushed out by the anxious consideration of external affairs. He concludes with a striking phrase, which we have met with earlier on the lips of Ezra.[159] "And the king granted me, _according to the good hand of my G.o.d upon me_."[160] Here is the same recognition of Divine Providence, and the same graphic image of the "hand" of G.o.d laid on the writer. It looks as though the younger man had been already a disciple of the Great Scribe. But his utterance is not the less genuine and heartfelt on that account. He perceives that his prayer has been heard and answered. The strength and beauty of his life throughout may be seen in his constant reference of all things to G.o.d in trust and prayer before the event, and in grateful acknowledgment afterwards.

[159] Ezra vii. 28.

[160] Neh. ii. 8.

CHAPTER XVIII.

_THE MIDNIGHT RIDE._

NEHEMIAH ii. 9-20.

Nehemiah's journey up to Jerusalem differed in many respects from Ezra's great expedition, with a host of emigrants, rich stores, and all the accompaniments of a large caravan. Burdened with none of these enc.u.mbrances, the newly appointed governor would be able to travel in comparative ease. Yet while Ezra was "ashamed" to ask for a military escort to protect his defenceless mult.i.tude and the treasures which were only too likely to attract the vulture eyes of roving hordes of Bedouin, because, as he tells us, he feared such a request might be taken as a sign of distrust in his G.o.d, Nehemiah accepted a troop of cavalry without any hesitation. This difference, however, does not reflect any discredit on the faith of the younger man.

In the first place, his claims on the king were greater than those of Ezra, who would have had to pet.i.tion for the help of soldiers if he had wanted it, whereas Nehemiah received his body-guard as a matter of course. Ezra had been a private subject previous to his appointment, and though he had subsequently been endowed with large authority of an indefinite character, that authority was confined to the execution of the Jewish law; it had nothing to do with the general concerns of the Persian government in Syria or Palestine. But Nehemiah came straight from the court, where he had been a favourite servant of the king, and he was now made the official governor of Jerusalem. It was only in accordance with custom that he should have an escort a.s.signed him when he went to take possession of his district. Then, probably to save time, Nehemiah would travel by the perilous desert route through Tadmor, and thus cover the whole journey in about two months--a route which Ezra's heavy caravan may have avoided. When he reached Syria the fierce animosity which had been excited by Ezra's domestic reformation--and which therefore had broken out after Ezra's expedition--would make it highly dangerous for a Jew who was going to aid the hated citizens of Jerusalem to travel through the mixed population.

Nevertheless, after allowing their full weight to these considerations, may we not still detect an interesting trait of the younger man's character in Nehemiah's ready acceptance of the guard with which Ezra had deliberately dispensed? In the eyes of the world the idealist Ezra must have figured as a most unpractical person. But Nehemiah, a courtier by trade, was evidently well accustomed to "affairs." Naturally a cautious man, he was always anxious in his preparations, though no one could blame him for lack of decision or promptness at the moment of action. Now the striking thing about his character in this relation--that which lifts it entirely above the level of purely secular prudence--is the fact that he closely a.s.sociated his careful habits with his faith in Providence. He would have regarded the rashness which excuses itself on the plea of faith as culpable presumption. His religion was all the more real and thorough because it did not confine itself to unearthly experiences, or refuse to acknowledge the Divine in any event that was not visibly miraculous. No man was ever more impressed with the great truth that G.o.d was with him. It was this truth, deeply rooted in his heart, that gave him the joy which became the strength, the very inspiration of his life. He was sure that his commonest secular concerns were moulded by the hand of his G.o.d. Therefore to his mind the detachment of Persian cavalry was as truly a.s.signed to him by G.o.d as if it had been a troop of angels sent straight from the hosts of heaven.

The highly dangerous nature of his undertaking and the necessity for exercising the utmost caution were apparent to Nehemiah as soon as he approached Jerusalem. Watchful enemies at once showed themselves annoyed "that there was come a man to seek the welfare of the children of Israel."[161] It was not any direct injury to themselves, it was the prospect of some favour to the hated Jews that grieved these people; though doubtless their jealousy was in part provoked by dread lest Jerusalem should regain the position of pre-eminence in Palestine which had been enjoyed during her depression by the rival city of Samaria. Under these circ.u.mstances Nehemiah followed the tactics which he had doubtless learnt during his life among the treacherous intrigues of an Oriental court. He did not at first reveal his plans.

He spent three days quietly in Jerusalem. Then he took his famous ride round the ruins of the city walls. This was as secret as King Alfred's exploration of the camp of the Danes. Without breathing a word of his intention to the Jews, and taking only a horse or an a.s.s to ride on himself and a small body of trusty attendants on foot, Nehemiah set out on his tour in the dead of night. No doubt the primary purpose of this secrecy was that no suspicion of his design should reach the enemies of the Jews. Had these men suspected it they would have been beforehand with their plans for frustrating it; spies and traitors would have been in the field before Nehemiah was prepared to receive them; emissaries of the enemy would have perverted the minds even of loyal citizens. It would be difficult enough under any circ.u.mstances to rouse the dispirited people to undertake a work of great toil and danger. If they were divided in counsel from the first it would be hopeless. Moreover, in order to persuade the Jews to fortify their city, Nehemiah must be prepared with a clear and definite proposal. He must be able to show them that he understands exactly in what condition their ruined fortifications are lying. For his personal satisfaction, too, he must see the ruins with his own eyes. Ever since the travellers from Jerusalem who met him at Susa had shocked him with their evil tidings, a vision of the broken walls and charred gates had been before his imagination. Now he would really see the very ruins themselves, and ascertain whether all was as bad as it had been represented.

[161] Neh. ii. 10.

The uncertainty which still surrounds much of the topography of Jerusalem, owing to its very foundations having been turned over by the ploughshare of the invader, while some of its sacred sites have been buried under huge mounds of rubbish, renders it impossible to trace Nehemiah's night ride in all its details. If we are to accept the latest theory, according to which the gorge hitherto regarded as the _Tyropon_ is really the ancient Valley of Hinnom, some other sites will need considerable readjustment. The "Gate of the Valley"

seems to be one near the head of the Valley of Hinnom; we know nothing of the "Dragon Well"; the "Dung Port" would be a gateway through which the city offal was flung out to the fires in the Valley of Hinnom; the "King's Pool" is very likely that afterwards known as the "Pool of Siloam." The main direction of Nehemiah's tour of inspection is fairly definite to us. He started at the western exit from the city and pa.s.sed down to the left, to where the Valley of Hinnom joins the Valley of the Kidron; ascending this valley, he found the ma.s.ses of stones and heaps of rubbish in such confusion that he was compelled to leave the animal he had been riding hitherto and to clamber over the ruins on foot. Reaching the north-eastern corner of the Valley of the Kidron, he would turn round by the northern side of the city, where most of the gates had been situated, because there the city, which was difficult of access to the south and the east on account of the encircling ravines, could be easily approached.

And what did he gain by his journey? He gained knowledge. The reformation that is planned by the student at his desk, without any reference to the actual state of affairs, will be, at best, a Utopian dream. But if the dreamer is also a man of resources and opportunities, his impracticable schemes may issue in incalculable mischief. "Nothing is more terrible," says Goethe, "than _active ignorance_." We can smile at a knight-errant Don Quixote; but a Don Quixote in power would be as dangerous as a Nero. Most schemes of socialism, though they spring from the brains of amiable enthusiasts, break up like empty bubbles on the first contact with the real world.

It is especially necessary, too, to know the worst. Optimism is very cheering in idea, but when it is indulged in to the neglect of truth, with an impatient disregard for the shady side of life, it simply leads its devotees into a fools' paradise. The highest idealist must have something of the realist in him if he would ever have his ideas transformed into facts.

Further, it is to be noted that Nehemiah would gather his information for himself; he could not be content with hearsay evidence. Here again he reveals the practical man. It is not that he distrusts the honesty of any agents he might employ, nor merely that he is aware of the deplorable inaccuracy of observers generally and the inability of nearly all people to give an uncoloured account of what they have seen; but he knows that there is an impression to be obtained by personal observation which the most correct description cannot approach. No map or book will give a man a right idea of a place that he has never visited. If this is true of the external world, much more is it the case with those spiritual realities which the eye hath not seen, and which _therefore_ it has not entered into the heart of man to conceive. Wordsworth frequently refers to his sensations of surprise and disappointment pa.s.sing over into a new delight when he first beheld scenes long ago described to him in verse of legend. He finds "Yarrow visited" very unlike "Yarrow unvisited." One commonplace distinction we must all have noticed under similar circ.u.mstances--viz., that the imagination is never rich and varied enough to supply us with the complications of the reality. Before we have looked at it our idea of the landscape is too simple, and an invariable impression produced by the actual sight of it is to make us feel how much more elaborate it is. Indeed a personal investigation of most phenomena reveals an amount of complication previously unsuspected. Where the investigation is, like Nehemiah's, concerned with an evil we propose to attack, the result is that we begin to see that the remedy cannot be so simple as we imagined before we knew all the facts.

But the chief effect of Nehemiah's night ride would be to impress him with an overwhelming sense of the desolation of Jerusalem. We may know much by report, but we feel most keenly that of which we have had personal experience. Thus the news of a gigantic cataclysm in China does not affect us with a hundredth part of the emotion that is excited in us by a simple street accident seen from our own windows.

The man whose heart will be moved enough for him to sacrifice himself seriously in relieving misery is he who will first "_visit_ the fatherless and widows in their affliction."[162] Then the proof that the impression is deep and real, and not a mere idle sentiment, will be seen in the fact that it prompts action. Nehemiah was moved to tears by the report of the ruinous condition of Jerusalem, which reached him in the far-off palace beyond the Euphrates. What the scene meant to him as he slowly picked his way among the huge ma.s.ses of masonry is seen by his conduct immediately afterwards. It must have stirred him profoundly. The silence of the sleeping city, broken now and again by the dismal howls of packs of dogs scouring the streets, or perhaps by the half-human shrieks of jackals on the deserted hills in the outlying country; the dreary solitude of the interminable heaps of ruins; the mystery of strange objects half-descried in the distance by starlight, or, at best, by moonlight; the mournful discovery, on nearer view, of huge building stones tumbled over and strewn about on mountainous heaps of dust and rubbish; the gloom, the desolation, the terror,--all this was enough to make the heart of a patriot faint with despair. Was it possible to remedy such huge calamities?

[162] James i. 27.

Nehemiah does not despair. He has no time to grieve. We hear no more of his weeping and lamentation and fasting. Now he is spurred on to decisive action.

Fortified by the knowledge he has acquired in his adventurous night ride, and urged by the melancholy sights he has witnessed, Nehemiah loses no time in bringing his plans before the oligarchy of n.o.bles who held the rule in Jerusalem previous to his coming, as well as the rest of the Jews. Though he is now the officially appointed governor, he cannot arrange matters with a high hand. He must enlist the sympathy and encourage the faith, both of the leaders and of the people generally.

The following points in his speech to the Jews may be noticed. First, he calls attention to the desolate condition of Jerusalem.[163] This is a fact well known. "Ye _see_ the evil case that we are in," he says, "how Jerusalem lieth waste, and the gates thereof are burned with fire." The danger was that apathy would succeed to despair, for it is possible for people to become accustomed to the most miserable condition. The reformer must infuse a "Divine discontent"; and the preliminary step is to get the evil plight well recognised and heartily disliked. In the second place, Nehemiah exhorts the n.o.bles and people to join him in building the walls. So now he clearly reveals his plan. The charm in his utterance here is in the use of the first person plural: not the first person _singular_--he cannot do the work alone, nor does he wish to; not the _second_ person--though he is the authoritative governor, he does not enjoin on others a task the toil and responsibility of which he will not share himself. In the genuine use of this p.r.o.noun "we" there lies the secret of all effective exhortation. Next Nehemiah proceeds to adduce reasons for his appeal. He calls out the sense of patriotic pride in the remark, "that we be no more a reproach"; and he goes further, for the Jews are the people of G.o.d, and for them to fail is for reproach to be cast on the name of G.o.d Himself. Here is the great religious motive for not permitting the city of G.o.d to lie in ruins, as it is to-day the supreme motive for keeping all taint of dishonour from the Church of Christ.

[163] Neh. ii. 17, 18.

But direct encouragements are needed. A sense of shame may rouse us from our lethargy, and yet in the end it will be depressing if it does not give place to the inspiration of a new hope. Now Nehemiah has two fresh grounds of encouragement. He first names that which he esteems highest--the presence and help of G.o.d in his work. "I told them," he says, "of the hand of my G.o.d which was good upon me." How could he despair, even at the spectacle of the ruined walls and gateways, with the consciousness of this great and wonderful truth glowing in his heart? Not that he was a mystic weaving fantastic dreams out of the filmy substance of his own vague feelings. It is true he felt impelled by the strong urging of his patriotism, and he knew that G.o.d was in that holy pa.s.sion. Yet his was an objective mind and he recognised the hand of G.o.d chiefly in external events--in the Providence that opens doors and indicates paths, that levels mountains of difficulty and fills up impa.s.sable chasms, that even bends the wills of great kings to do its bidding. This action of Providence he had himself witnessed; his very presence at Jerusalem was a token of it. He, once a household slave in the jealous seclusion of an Oriental palace, was now the governor of Jerusalem, appointed to his post for the express purpose of restoring the miserable city to strength and safety. In all this Nehemiah felt the hand of G.o.d upon him. Then it was a gracious and merciful Providence that had led him. Therefore he could not but own further that the hand of G.o.d was "good." He perceived G.o.d's work, and that work was to him most wonderfully full of lovingkindness. Here indeed was the greatest of all encouragements to proceed. It was well that Nehemiah had the devout insight to perceive it; a less spiritually minded man might have received the marvellous favour without ever discovering the hand from which it came. Following the example of the miserable, worldly Jacob, some of us wake up in our Bethel to exclaim with surprise, "Surely the Lord is in this place; and I knew it not."[164] But even that is better than to slumber on in dull indifference, too dead to recognise the Presence that guides and blesses every footstep, provoking the melancholy lamentation: "The ox knoweth his owner, and the a.s.s his master's crib: but Israel doth not know, My people doth not consider."[165]