Nehemiah on the Wall in Troublesome Times

—There was come a man to seek the welfare of the children of Israel.

THe Occasion of these words, and frame of the Context, is known and obvious to every Reader, we need not take up time in that.

The words are a short, but notable Character or description of good Nehemiah, when appointed to be Governour or Ruler in Judah, and that in a time of trouble (of great Affliction and Reproach, as ver. 3. of Chap. 1. and the whole frame of the Story tells us) then he willingly undertakes the Charge, and comes with this design, this was his aim and spirit, (as it was afterward his practise) to seek the Welfare of the Children of Israel. If you ask who or what Nehemiah was, that was now come to be Ruler in Judah, (for so he was, Chap. 5.14.) or what his business or design was? You are answered in this Periphrasis, There was come a man to seek the welfare of the children of Israel. It is brought in here as that that was the grief of the back-friends of Judah, (Sanballat and Tobiah▪ when they heard of it, it grieved them exceedingly, saith the Text) but it was a truth in it self; (that is it that ◊aim at) this was the News that was then to be heard at Jerusalem: and it was no small joy to them, that there was come a man (viz. Nehemiah) whose aim, business and spirit was to seek the welfare, (or the good, 〈…〉 the word is) of, or that that was good far, the children of Israel.

But without further Preface, the words plainly afford us this Truth.

p. 2Doct. It is the Work and Spirit of faithful Rulers, to seek the welfare of the People, especially when as they are the People of the God of Israel. Or,

It is the Duty and the Spirit of faithful Rulers, even in difficult and troublesome Times, (you may adde that, for that was the case of the Text) to seek the good (or welfare) of the People, especially when as they are the People of God.

Thus Nehemiah did, this was his Spirit and Character, and he made it his business all the time he was Ruler in Judah, as the whole after-story shews, which is a large Comment on the Text; and his commended Example is here set forth in the Book of God, for others Instruction and Imitation. Rulers (I say) are to seek the welfare, the good of the People: Rom. 13.4. He is the Minister of God to thee for good; speaking of the Civil Magistrate: he is so by his Place, and he ought to be so in his Practice; Esth. 10.3. Wealth-good (the word is) or welfare: the same word is there in the Hebrew, with this in the Text. Luk. 22.25. Civil Rulers are called Benefactors, (saith Christ) and such they ought to be, as they may justly and truly be so called; Benefactors, 〈non-Latin alphabet〉, doers of good, to and for the people they rule over, especially when they are the people of God; so we know Israel (the children of Israel) were Gods Covenant people, 2 Sam. 7.24. and to seek the welfare of such a people (the children and people of Israel) that hath an Emphasis in the Text, was emphatically the design and desire of good Nehemiah; that consideration moved his heart when he was in the Court of Persia, both to pray for them, and to endeavour their help, Chap. 1.10. The safety of Jerusalem, the holy City, by his building up the Wall thereof, was his main design, Nehem. 2.13, 17. So Psal 78.71.72. great is the Trust and Obligation upon David, when set to feed (to Rule) Jacob, that are the people of God, and Israel his inheritance: Psal. 122.9. so speaks David, a Ruler, to Jerusalem. For the Religious Interests thereof (Because of the House of God that is in it) he is eminently affected to seek its good.

p. 3For a little Explication. The Object, [the Peoples welfare] and the Act, [Seek] are here considerable.

Quest. 1. What is that good, or welfare of the people, which Rulers ought to seek? or wherein doth it consist?

Answ. Take it in the Example of Nehemiah, the improvement whereof the Text leads us unto.

1. They are to seek the Maintenance and furtherance of true Religion amongst a people. Nehemiah did not think himself unconcern'd in that; or that he being a Civil Ruler, had nothing to do in matters of Religion: He encouraged and assisted Ezra in the Reformation of Religion, Chap. 8. & 10. He put forth his Authority to restrain and redress sundry abuses therein; as Nehem. 13. The defiling of the Temple, ver. 7, 8, 9. Neglect of the Levites, ver. 10—13. Prophanation of the Sabbath, ver. 15—22. Religion is the chief and principal thing, wherein the welfare of a people stands; it is impossible they should be well and do well without this, whereby they may come to serve God and glorifie him, and attain Salvation for their own Souls. The weal, the excellency, end and happiness of Mankinde, lyes in true Religion: and therefore if Rulers seek the weal of a people, they must needs seek the advancement and establishment of this. Hence Religio est summus politicae finis; Religion is the chief and last end of Civil Policy. Alsted. Encyclop. p. 1389. Gods Commandments are the Rule of man's good, Deut. 6.24. & 5.29. so is the first Table as well as the second: hence they must be keepers of both Tables.

2. In subordination to Religion, they are to seek also the external, temporal welfare of the people:

1. Consisting in their Safety; that Nehemiah taketh care for in the first place; (the preservation and safety of their persons and enjoyments, both Publick and Personal, Religious and Civil) To that end he builds the Wall of Jerusalem, for their safety, that they might not be a prey unto, or reproach amongst their Adversaries, Nehem. 2.17. This is fundamentally necessary to the welfare, or well-being of a people, they cannot possibly have well being, without the preservation of their Being, both Personal and Political. When Nehemiah came to seek the p. 4welfare of the children of Israel, his great business was to build the Wall of Jerusalem, in which place their principal Concernments, both of Religion and Government, were laid up, Psal. 122.3, 4, 5. That Jerusalem have a Wall for the safety and preservation of it, (and of what is contained in it) is requisite to the welfare of Israel.