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The proclamation of Artaxerxes.
Before we are fully prepared to continue our study of Dan. 9:, there is one further
proclamation to be brought into line. We read in Neh. 1: 1:--
"It came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the
palace."
This twentieth year of Artaxerxes (see Neh. 2: 1) dates as forty-two years from the
beginning of the Babylonian servitude, thirty-five years from Jehoiachim's captivity,
twenty-three years from the destruction of Jerusalem, and twenty-five years from the
beginning of the desolations (see The Companion Bible).
There are three distinct periods of seventy years that must be kept distinct, if we are to
avoid confusion: the Servitude began in the first year of Nebuchadnezzar, and ended
with the decree of Cyrus just quoted. The Captivity is dated by Ezekiel as from the
eighth year of Nebuchadnezzar, when Jeconiah was carried away captive. The
Desolations commenced with the last siege of Jerusalem by Nebuchadnezzar, and are the
subject of Daniel's prayer in chapter 9: While, therefore, Daniel is associated with the
seventy years' desolation, Nehemiah is connected with the seventy years' captivity:--
"The remnant that are left of the captivity there in the province are in great affliction
and reproach; the wall of Jerusalem also is broken down, and the gates thereof are
burned with fire" (Neh. 1: 3).
The effect of this report upon Nehemiah is very similar to the effect of Jeremiah's
words on Daniel; to appreciate the parallel, Dan. 9: and Neh. 1: should be read
together.
In Neh. 2: things reach a crisis. As the king's cupbearer, Nehemiah held a high
office, for, in effect, he stood between the king and possible death by assassination or
poisoning. To have appeared at all distraught in the royal presence might have proved
fatal; for he might have fallen under suspicion and have been executed immediately. So,
when the king comments upon his sad looks, we read: "Then was I very sore afraid"
(Neh. 2: 2). Nehemiah then tells the king of the condition of the city of Jerusalem, and
the king asks, "For what dost thou make request?" Then we read, "So I prayed to the
God of heaven. And I said unto the king" (Neh. 2: 4, 5).
We pause a moment to observe this true conception of prayer. In Nehemiah's day
ritual was of divine institution; and place, time and attitude in prayer were ordained by
law. But Nehemiah was no formalist, for true prayer is ever above all forms. Without
any apparent interval, a prayer winged its way into the presence of a greater King than
Artaxerxes and deliverance followed.
One other point of interest is contained in Neh. 2: 6. Nehemiah requests of the king
that he may be granted leave of absence to go into Judah and rebuild the city of
Jerusalem. The king replies to Nehemiah (the queen also sitting by him), "for how long