Ejaculatory prayer.
"So I prayed to the God of heaven." Nehemiah, saddened by the report he had received of the condition of the Jews who had returned to their land, had formed a purpose to visit them, that he might encourage them, and take the lead in fortifying the city, and putting affairs into a more hopeful condition. His doing so depended on the consent of the monarch whose cupbearer he was, and his obtaining a commission from him. Already he had prayed for success in his intended application, and now that the desired opportunity presented itself he felt the importance of the moment, and in the king's presence sent up mentally another prayer. We have here—
I. PRAYER BY A GREAT AND WEALTHY MAN. Such have many temptations to neglect prayer; temptations to pride and self-dependence, to worldliness and self- indulgence, tending to the loss of all sense of their need of God and spiritual good; to entire absorption in the cares of their position; to false shame before their equals, etc.; yet they need prayer as much as the poorest, and in some respects more. They equally need Divine mercy as sinners, and Divine help and guidance; and they have special responsibilities, temptations, and power for good or evil, and so need special grace. In undertaking such a work as Nehemiah proposed to himself, the greatest may well feel their need of Divine aid. It is pleasing to contemplate such men when they are men given to prayer. Many instances in the Bible: Abraham, Jacob, Moses, David, Solomon, Hezekiah, Daniel, Cornelius.
II. PRAYER AT AN UNUSUAL PLACE AND TIME. Not in temple or synagogue or secret chamber; but in the presence of a king and queen, and while engaged in ministering to them. Learn that no place is unsuitable, no time unseasonable, for prayer; for God is everywhere, and his ear always open.
III. SILENT PRAYER. Was perhaps an exercise of mind and heart, unknown to the king. Prayer is not confined to audible utterance. This is desirable where practicable, even in private worship; for utterance aids thought and feeling; and it is indispensable to common prayer. One must speak that all may unite. A silent meeting, as amongst the Friends, may be a true prayer-meeting to individuals, but hardly a meeting for united prayer. But in Nehemiah's circumstances audible words would have been unsuitable: and always the worth and efficacy of prayer spring not from the words, but the principles and feelings they represent. It is ever what passes in the mind and heart which makes prayer to be prayer. As much as there is of desire, directed to God in faith, so much is there of prayer.
"Prayer is the soul's sincere desire,
Uttered or unexpressed,
The motion of a hidden fire,
That trembles in the breast."
Much of the truest prayer cannot be spoken. "Groanings which cannot be uttered."
IV. A SHORT PRAYER. Length is in some measure, and under some circumstances, an element of true prayer. He who satisfies himself, in his regular seasons of worship, with a sentence or two, is guilty of irreverence, and shows that he has no delight in communion with God. But on such an occasion as that in the text, only brief prayer is possible or needful. And how much may be expressed or implied in a few words; how much love, or trust, or longing! In like manner much meaning may be in a short prayer. Instances: the Lord's prayer; the publican's; that of the thief on the cross.
V. AN EJACULATORY PRAYER. A short, fervent prayer "darted" upwards on a sudden occasion, when special need of God's help was unexpectedly felt. The habit of thus praying is much to be desired.
1. Occasions for such prayers are as numerous as the varying exigencies of life, especially the sudden and unanticipated, and when longer prayer is impossible.
2. The value of such prayers.