Nehemiah must have been shocked indeed to find on his return to Jerusalem (ver. 7) what a sad relapse had taken place during his absence from the city. Most painful of all must it have been to him to find that the service of Jehovah in his own house had been so scandalously neglected. He found not only that chambers of the temple were in the occupation of the enemy of the people of God (ver. 7), but that, the Levites being scattered abroad, because their portion had been withheld (ver. 10), the house of God was forsaken (ver 11). We gather from the whole incident recorded in vers. 10-14 -

I. THAT MATERIAL SUPPLIES AND SPIRITUAL PROSPERITY ARE IMPORTANTLY CONNECTED (ver. 10). "The portions of the Levites had not been given them," and, consequently, they had "fled every one to his field" (ver. 10). It may be open to question whether these Levites - singers and other officials - had shown as much disinterestedness and devotion as could have been wished. It might be argued that as servants of God they might have stood at their posts and starved rather than desert the field of sacred duty. Perhaps if they had been some degrees more heroic than they were they would have risked and suffered all privations rather than forsake their work. But however this may have been, it is certain that the people had no right whatever to reckon on such heroism; they ought to have acted on the supposition that these were men of average piety, and that men of ordinary goodness will not continue to serve if they are not sustained in their service. The human nature which there is in every good man - and which will certainly be shown in every class and order of good men - is a factor which must not be disregarded. It is a feature that must be taken into account; a want that must be provided for. If it be left out of account, then, whatever the system or society may be, there will be found, as here, negligence, desertion, duty undone, God's house forsaken, a fleeing from the temple to the field. Material resources have their place in the prosperity of the best of causes.

II. THAT GOOD MEN AS WELL AS GOOD METHODS ARE NECESSARY FOR LASTING SUCCESS. Judging from the four concluding verses of the preceding chapter (Nehemiah 12:44-47), we gather that a very satisfactory system for receiving and storing the offerings, and also for distributing them, had been devised and brought into action. Yet, in Nehemiah's absence, it failed to effect its purpose. When he returned and witnessed the failure, he immediately

(1) set to work to reorganise: he "set in their place" (ver. 11) the Levites, who, at his instance, returned to Jerusalem, and he "made treasurers over the treasuries "(ver. 12); but besides this, he

(2) appointed "faithful men" (ver. 12), on whom reliance could be placed, to do the work they undertook, infusing his own spirit into all the officers. He impressed on them all his own fervent and faithful genius. How long things went well we know not, but Nehemiah did the best he could do to provide for permanent prosperity: he associated good men with a good method. We should trust neither to one nor to the other. Again and again organisations have broken clown in the Church (whether tithe-taking, money-getting institutions, or others) because, though the machinery was excellent, there was no steam to work the wheels; again and again there has been an excellent spirit, but all has failed for want of a wise method. We must

(a) use our best judgment to perfect our system, and

(b) pray for, and look out for, the wise and earnest-minded men to work it.

III. THAT INDIVIDUAL FIDELITY WILL SURELY MEET WITH ITS APPROPRIATE RECOMPENSE (vers. 13, 14).

1. Usually from man. "I made treasurers... Shelemiah," etc. ... "for they were counted faithful." Integrity, diligence, conscientiousness will generally be seen of man and receive its reward. It may indeed pass unnoticed, but as a rule it is recognised and rewarded. Be faithful, and you will be "counted faithful."

2. Certainly from God. "Remember me, O my God, concerning this, and wipe not out my good deeds," etc. (ver. 14). There are many motives, all good, but some higher than others, which should prompt us to diligent and faithful labour for our Lord and our race. We may work in the vineyard of the Great Husbandman because

(1) be calls us, and it is our bounden duty to respond; or because

(2) our zeal is called forth by the apparent and urgent necessity for our help; or because

(3) we delight in holy activity, and are never so happy as when the weapon of usefulness is in our hand; or we may do so because

(4) we have "respect unto the recompense of the our God for good;" we would that he should "not wipe out our good deeds" (ver. 14), but record them in his "book of remembrance;" and, not being "unrighteous to forget our work and labor of love" (Hebrews 6:10), reward every one according to his work. The truest humility (Luke 17:10) may characterise the same disciple that has the most earnest aspiration to receive his Master's commendation, and to have rule given him over many things." We may turn this prayer into a prediction. God will remember us, and will suffer nothing to blot out our pure endeavours from his book. We shall surely meet them again. Our "works follow us," and will find us in his presence. - C.

Then the topic is not new. It is a question which propounds itself in every age. The particular aspect of the question we have to deal with at present is this, Why does the working man forsake the house of God? Many of the reasons given arise out of the industrial conditions of the working classes.

1. One of the reasons given by working men is that the conditions of their industrial existence afford them no leisure time. Is this a reason or an excuse? It is true that there is a considerable number of working men who are doomed to drag on a weary, dreary, grinding, rayless life. They have no leisure. The only rest they have is the unconscious rest of sleep. The system that perpetuates this state of things is unrighteous, inhuman, and hostile to the teachings of the Bible. But this is not true of the majority of working men; their absence arises not from want of leisure, but from want of inclination.

2. Another reason assigned is that the Christian ministry is in league with the employers. I am not here to hold a brief for the ministry, but I am here to defend the interests of truth, and I wish to ask where this weak and effeminate ministry is to be found? I venture to believe that there never was a time when the pulpits were ringing with a clearer and more unambiguous note, when there was more straight and wholesome teaching on the obligations of power and the responsibilities of wealth. I believe that to-day there is far more preaching to the rich than there is to the poor, and this charge of sinful silence and sinful flattery cannot be sustained.

3. Another reason advanced is that ministers do not take their rightful position as leaders of secular progress, and that they are not to be found in the van of social and political reform. This is a more reasonable objection. I wish to confess candidly and frankly that in my opinion the pulpit has been too speculative, too abstract, too unpractical, too other-worldly. But this reproach is now being rapidly rolled away, and the ministry are giving both hands to the neglected work of social reform.

4. Working men further complain that when they do come to church they meet with a cold and unfriendly reception. In the church there is "respect unto persons." It is charged against us that our profession of brotherhood is a mere pretence. It is said that men will sit by their fellows in the house of God for years, will pray and sing of their brotherliness and love, and then outside the church will ignore and pass them by without so much as recognition. Against such conduct no word can be too outspoken or too severe.

5. Another reason is that the church is not democratic, and that the workman has no voice or influence in its affairs. This reason has been confirmed and emphasised by the editors of our daffy press. But it is a statement altogether too sweeping. If the working man wants democratic churches he need not seek far to find them.

6. One speaker at a meeting convened to consider this question, declaimed against the pulpit because it treats of such topics as the restoration of man and the forgiveness of sins. He declared that there is no practical value in such teaching, and that the working man does not hold to it or believe in it. Here there is no room for compromise. Oh! fellow-men, the Nazarene wears many crowns, and among His crowns is that of Social Reformer. But there is another crown brighter by far than that of Reformer, the crown of Redeemer. The gospel we have to preach is not a mere uprooter of social wrongs, an equaliser of men's estates; it is a regenerator of the human heart. The supreme aim of the gospel is not to beautify man's circumstances, but to beautify man's life. The Master Himself told us how useless it is to reform a man's house unless you redeem the man. The gospel is preached, then, that man may be rectified, and that rectified man may transform the world. The work of the Redeemer includes the work of the Reformer, but redemption is the first and dominant note in the Church's song. On the other hand, if we are truly Christ's we are genuine reformers, The Church of Christ should be the centre of all the reforming agencies of our time. All true reformers get their weapons from Christ.

(J. A. Jowett, M. A.)