Nehemiah 6:14

Neh 6:1-4 . They then charge him with the design of rebelling, and causing himself to be made king, Neh 6:5-7 ; which he denies, and prays to God for support, Neh 6:8 , Neh 6:9 . A false prophet is hired by Tobiah and Sanballat, to put him in fear; he discovers the imposture, and defeats their design, Neh 6:10-13 . He prays to God against them, Neh 6:14 . The wall is finished in fifty-two days, Neh 6:15 . He discovers a secret and treasonable correspondence between Tobiah and some of the Jewish nobles, Neh 6:16-19 . Verse 2 Come, let us meet together in - the plain of Ono - They wished to get him out of Jerusalem from among his friends, that they might either carry him off, or murder him. Ono is supposed to have been in the tribe of Benjamin, near Jordan. Verse 3 I am doing a great work - Though he knew their design, he does not think it prudent to mention it. Had he done so, they would probably have gone to extremities, finding that they were discovered; and perhaps in a formidable body attacked Jerusalem, when ill provided to sustain such a shock. They wished to effect their purpose rather by treachery than by open violence. I know not any language which a man who is employed on important labors can use more suitably, as an answer to the thousand invitations and provocations he may have to remit his work, enter into useless or trivial conferences, or notice weak, wicked, and malicious attacks on his work and his motives: "I am doing a great work, so I cannot stoop to your nonsense, or notice your malevolence. Why should the work cease, while I leave it, and come down to such as you?" Verse 5 With an open letter in his hand - This was an insult to a person of Nehemiah's quality: as letters sent to chiefs and governors in the East are always carefully folded up, and put in costly silken bags, and these carefully sealed. The circumstance is thus marked to show the contempt he (Sanballat) had for him. Verse 6 And Gashmu saith it - You are accused of crimes against the state, and Geshem, the Arabian, is your accuser. Verse 7 Thou hast also appointed prophets - Persons who pretend to be commissioned to preach to the people, and say, Nehemiah reigneth! Come now therefore, and let us take counsel - Come and justify yourself before me. This was a trick to get Nehemiah into his power. Verse 8 There are no such things done - You well know that what you say is false: I shall not, therefore, trouble myself about a false charge. Verse 10 Who was shut up - Lived in a sequestered, solitary state; pretending to sanctity, and to close intercourse with God. Let us meet together in the house of God - The meaning is, "Shut yourself up in the temple; appear to have taken sanctuary there, for in it alone can you find safety." This he said to discourage and disgrace him, and to ruin the people; for, had Nehemiah taken his advice, the people would have been without a leader, their enemies would have come upon them at once, and they would have been an easy prey. Besides, had Nehemiah done this, he would have been shut up in the temple, his government would have been declared at an end, and Sanballat would have assumed the reins. Verse 11 Should such a man as I flee? - Shall I, who am governor of the people, appointed both by God and the king, shall I betray my trust, and leave the flock without a shepherd? Shall I be a traitor, and abandon the office to which I am appointed? - No! Who, in my situation, with such responsibility, and such prospects, would go into the temple to save his life? I will not: I will stand at my post, and be ready to receive my enemies whensoever they come; so let Sanballat, Tobiah, and Geshem look to themselves. Verse 14 And on the prophetess Noadiah - Whether this was a prophet or prophetess, we cannot tell; the Hebrew text only makes her a prophetess; all the versions have Noadiah the prophet, except the Arabic which has Younadaa the prophet. I think the ה he at the end of נביאה nebiah is a mistake, and that we should read Noadiah the prophet. Verse 15 The twenty and fifth - of - Elul - This Jewish month answers to a part of our August and September. Fifty and two days - I see no difficulty in supposing that several thousand workmen, each of whom was working as for God, should be able to complete this wall in fifty-two days. There is little doubt that several parts of the old wall were entire; in many places the foundations still remained; there were all the materials of the old wall still at hand; and though they had to clear and carry away much rubbish, yet they do not appear to have had any stones to quarry. The work mentioned here was little when compared to what Caesar did in Gaul and other places; and to what Titus did at Jerusalem, who built a wall round Jerusalem of five thousand paces in three days, besides, thirteen towers of ten stadia in circuit. And Quintus Curtius and Arrian inform us that Alexander the Great built the walls of Alexandria, on the Tanais, which were nearly eight miles in compass, in the space of between twenty and thirty days. Nehemiah therefore had time sufficient in fifty-two days to repair and restore the walls of Jerusalem. See Calmet on this place. Verse 16 This work was wrought of our God - This is an additional reason why we should not wonder at the shortness of the time in which so great a work was done, for God helped them by an especial providence; and this was so very observable, that their carnal enemies could discover it. Verse 17 The nobles of Judah sent many letters - The circumstances marked in this and the following verses show still more clearly the difficulties which Nehemiah had to encounter; he had enemies without and false friends within. A treacherous correspondence was carried on between the nobles of Judah and the Ammonites; and had almost any other man been at the head of the Jewish affairs, Jerusalem had never been re-established. Verse 18 He was the son-in-law of Shechaniah - Previously to the coming of Nehemiah, the Jews seemed to be fast intermixing with the heathen, by intermarriages with Ashdodites, Ammonites, and Moabites; see Neh 13:23 . Ezra had many evils of this kind to redress, ( Ezr 9:3 , etc.), chiefly among the common people, though there were both chiefs and priests in that trespass. But here we find the heathen and Jewish nobles interlinked; and the latter were so far imbued with the spirit of idolatry, that they forgot God, his service, their brethren, and their own souls. Introduction Nehemiah makes use of proper precautions in guardin

Shemaiah's Plot Defeated. ( b. c. 445.) 10 Afterward I came unto the house of Shemaiah the son of Delaiah the son of Mehetabeel, who was shut up; and he said, Let us meet together in the house of God, within the temple, and let us shut the doors of the temple: for they will come to slay thee; yea, in the night will they come to slay thee. 11 And I said, Should such a man as I flee? and who is there, that, being as I am, would go into the temple to save his life? I will not go in. 12 And, lo, I perceived that God had not sent him; but that he pronounced this prophecy against me: for Tobiah and Sanballat had hired him. 13 Therefore was he hired, that I should be afraid, and do so, and sin, and that they might have matter for an evil report, that they might reproach me. 14 My God, think thou upon Tobiah and Sanballat according to these their works, and on the prophetess Noadiah, and the rest of the prophets, that would have put me in fear. The Jews' enemies leave no stone unturned, no way untried, to take Nehemiah off from building the wall about Jerusalem. In order to this they had tried to fetch him into the country to them, but in vain; now they try to drive him into the temple for his own safety; let him be any where but at his work. Observing him to be a cautious man, they will endeavour to gain their point by making him cowardly. Observe, I. How basely the enemies managed this temptation. 1. That which they designed was to bring Nehemiah to do a foolish thing, that they might laugh at him, and insult over him for doing it, and so lessen his interest and influence ( v. 13 ): That I should be afraid, and so they might have matter for an evil report, and might reproach me. This was indeed doing the devil's work, who is men's tempter that he may be their accuser, draws men to sin that he may glory in their shame. The greatest mischief our enemies can do us is to frighten us from our duty and bring us to do what is sinful. 2. The tools they made use of were a pretended prophet and prophetess, whom they hired to persuade Nehemiah to quit his work and retire for his own safety. The pretended prophet was Shemaiah, of whom it is said that he was shut up in his own house, either under pretence of retirement for meditation and to consult the mind of God or to give Nehemiah a sign in like manner to make himself a recluse. It should seem, Nehemiah had a value for him, for he went to his house to consult him, v. 10 . Other prophets there were, and one prophetess, Noadiah ( v. 14 ), that were in the interest of the Jews' enemies, pensioners to them and traitors to their country. Whether they pretended to inspiration does not appear; they do not say, Thus saith the Lord, as the false prophets of old did; if not so, yet they would be thought to excel in divine knowledge, and human prudence, and to have uncommon measures of insight and foresight, and were therefore consulted in difficult cases, as prophets had been. These the enemies feed to be of counsel for them. Let us hence take occasion to lament, (1.) The wickedness of such bad men as these prophets, that ever any should be so perfidious as to betray the cause of God and their country even under the pretence of communion with God and concern for their country. (2.) The unhappiness of such good men as Nehemiah, who are in danger of being imposed upon by such cheats, and to whom no temptation comes with more force than that which comes under a colour of religion, of revelation and devotion, and is brought by the hand of prophets. 3. The pretence was plausible. These prophets suggested to Nehemiah that the enemies would come and slay him, in the night they would slay him, which he had reason enough to believe was true; they would, if they could, if they durst. They pretended to be much concerned for his safety. The people would be all undone if any harm should come to him; and therefore they very gravely advised him to hide himself in the temple till the danger was over; that was a strong and sacred place, where he would be under the special protection of Heaven, Ps. xxvii. 5 . If Nehemiah had been prevailed upon to do this, immediately the people would both have left off their work and thrown down their arms, and every one would have shifted for his own safety; and then the enemies might easily, and without opposition, have demolished the works, broken down the wall again, and so gained their point. Though self-preservation is a fundamental principle of the law of nature, yet that is not always the best and wisest counsel which pretends to go upon that principle. II. See how bravely Nehemiah vanquished this temptation, and came off a conqueror. 1. He immediately resolved not to yield to it, v. 11 . See here, (1.) What his reasonings are: " Should such a man as I flee? Shall I desert God's work, or discourage my own workmen whom I have employed and encouraged? Shall I be over-credulous of report, and over-solicitous about my own life? I that am the governor, on whom so many eyes are, both of friends and foes? Another might flee, but not I. Who is there that being as I am, in my post of honour, and power, and trust, would go into the temple, and lurk there, when business is to be done, yea, though it were to save his life?" Note, When we are tempted to sin we should remember who and what we are, that we may not do any thing unbecoming us, and the profession we make. It is not for kings, O Lemuel! Prov. xxxi. 4 . (2.) What was the result of his reasonings. He is at a point: "I will not go in. I will rather die at my work than live in an inglorious retreat from it." Note, Holy courage and magnanimity will engage us, whatever it cost us, never to decline a good work, nor ever to do a bad one. 2. He was immediately aware of what was the rise of it ( v. 12 ): " I perceived that God had not sent him, that he gave this advice, not by any divine direction, ordinary or extraordinary, but with a design against me." The wickedness of such mercenary wretches will sooner or later be brought to light. Two things Nehemiah says he dreaded in that which he was advised to:—(1.) Offending God: That I should be afraid, and do so, and sin. Note, Sin is that which above any thing we should dread; and a good preservative it is against sin to be afraid of nothing but sin. (2.) Shaming himself: That they might reproach me. Note, Next to the sinfulness of sin we should dread the scandalousness of it. 3. He humbly begs of God to reckon with them for their base designs upon him ( v. 14 ): My God, think thou upon Tobiah, and the rest of them, according to their works. As, when he had mentioned his own good services, he did not covetously or ambitiously prescribe to God what reward he should give him, but modestly prayed, Think upon me, my God ( ch. v. 19 ), so here he does not revengefully imprecate any particular judgment upon his enemies, but refers the matter to God. "Thou knowest their hearts, and art the avenger of falsehood and wrong; take cognizance of this cause; judge between me and them, and take what way and time thou mayest please to call them to an account for it." Note, Whatever injuries are done us we must not avenge ourselves, but commit our cause to him that judgeth righteously.

My God, &c. - This prayer we are not to imitate.