Now it came to pass, when Sanballat. Nehemiah 6 The witness to the truth W. Ritchie. I. HIS TRIAL, FROM THE STRATAGEMS OF ENEMIES. The circumstances of his trial were peculiar. Faith and prayer and pains had now achieved great things in Jerusalem. For many days the patriots had persevered, with unremitting toil, to rebuild the wall. And now their enterprise was ready to be crowned with triumphant success. This, to them, was a time of joyous anticipation, mingled, no doubt, with solicitude, lest their work should be marred on the very eve of completion. But to the enemies of Zion it was a moment of vexation and dismay. "They heard," says Nehemiah, "that I had builded the wail, and that there was no breach left therein." In spite of their vaunting words and feeble arms the good work had advanced, and, unless they could instantly crush it, they plainly saw that all would be lost. Yet what shall they do to arrest the sacred enterprise? They have tried mockery already, but have found, to their chagrin, that these men of Judah will not be driven by ridicule from what, to them, is a work of conscience and religion. They have, moreover, attempted force; but they have learned, to their dismay, that the Israelites are ready to resist unto blood the invasion of their liberty to serve God in the city called by His name. Foiled, therefore, in these modes of attack, they are compelled to resort to stratagem in order, if possible, to gain their wicked purpose. This desperation of the enemies of Judah is just a picture of the rage of the great adversary at the progress of the Church and the growing sanctification of each believer in Christ. More than once in the history of the Church's advance has the devil come down in "great wrath, because he knoweth he hath but a short time." But trials in the religious life often prove the occasion of higher manifestations of mercy than could have been experienced without them. Trial, therefore, here comes to Nehemiah; and what is the form in which it assails him? 1. He is first tried by the wiles of enemies to draw him from his work and involve him in danger. As if for the purpose of consultation, they sent unto him, saying, "Come, let us meet together in some one of the villages in the plain of One." The object of these crafty foes was to get possession of the person of Nehemiah; and in all probability to take away his life. But the noble Israelite answered after this manner, "I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?" Who can but admire the wisdom and fortitude of the servant of God in this hour of trial? Is not this a grand example to imitate in Christ's service and our own salvation? Our life on earth is so transient, and our work for eternity so arduous, that we have no time to waste. "This I say, then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh." 2. Further, Nehemiah is tried by the false accusations of enemies, designed to undermine his character. "Sanballat sent his servant the fifth time with an open letter in his hand." And why was the letter sent "open"? It was no doubt intended to give all the people opportunity to know its contents, that their jealousy might be aroused at the alleged ambitious aims of their leader, or their fears be excited of incurring the wrath of the king by continuing their work; but it was meant, moreover, thus to offer an insult to Nehemiah. It might have been thought that a life singularly blameless and disinterested as his would have been exempt from reproach. But who may expect to be free from the assaults of malice and envy, since the Son of God, the holy, harmless, undefiled One, did not escape the shafts of calumny? And so here, one of the lowliest and most upright of good men is falsely accused of ambition and rebellion. How striking an instance is this of misrepresentation and craft in the enemies of truth to thwart a servant of God in a Divine work. It often happens, as here, that the sacred form of friendship is assumed to seduce the children of faith into a betrayal of their trust; and they who would draw them aside from duty pretend a regard to their welfare. Yet under the guise of affection there lurks a deadly hostility that seeks only their hurt and the ruin of their good name. II. HIS TESTIMONY TO THE TRUTH. Men in high place are little to be envied. They are often exposed to special dangers, both in principle and person. He bears testimony to the truth by fidelity to his trust in midst of imminent danger. He was fortified by a good conscience, while beset with wiles and accusations; and he possessed his soul in patience through the hour of trial. He looks on the field of danger with the eye of an eagle, and walks over it with the heart of a lion. He combines a clear perception of the plots of the enemy with a heroic courage to confront all their power. How quickly the adversary shifts his method of assault! and the good soldier must alter his manner of repulse in order to overcome. The enemies of Nehemiah here follow the same crafty course. They found they could not draw him into the country for counsel, and now they seek to drive him into the temple for safety. This was a mean as well as a wicked device of the heathen; but it is melancholy to reflect that men were found in Judah base enough to abet their machinations. It was not among the common people that the treacherous spirit appeared, but among the professed prophets and messengers of God. Noble things are always most vile when they become corrupt; and in this case these so-called ambassadors of heaven debase their high vocation by lending all its influence to the work of the enemies of religion. But these arts, employed to intimidate and seduce Nehemiah, were all in vain. He bore testimony to the truth by steadfast adherence to duty, even in face of threatened death. Much as he may value life, and wish to preserve it till the work is done which is so dear to his heart, yet he loves God and a good conscience far more. This is a noble example for our imitation. What faithful care does this man of God exercise to prove all things, and to hold fast that which is good! III. HIS TRIUMPH OVER ALL OPPOSITION. It is instructive to remark the means by which Nehemiah achieved this victory. He was first of all careful to ascertain facts, and to detect the plots of enemies through all the mazes of their falsehood. For this purpose he gave his mind to weigh evidence, to examine character, to balance circumstances, that he might arrive at the truth. But we note, as his chief means of success, effectual fervent prayer to God. His labours were now crowned with triumphant success. "So," he writes, "the wall was finished in the twenty and fifth day of the month Elul, in fifty and two days." This was the hour of Israel's triumph, and of their enemies' humiliation. "And it came to pass, that when all our enemies heard thereof, and all the heathen that were about us saw these things, they were much cast down in their own eyes." They were much cast down, as persons who have staked their full strength and reputation on a bad end, and yet have utterly failed in its attainment. They suffered the humiliation of those who boast of their power, put it forth to the utmost, and, after all, feel themselves completely defeated by the people whose might they had despised. It is not given to all witnesses for God to bear testimony for Him amid great works and conflicts like these; but He appoints each of us our duty here to stand by His truth, and to contend earnestly for the faith against all assaults on it. The dominant forms of opposition to Bible truth in these days are unbelief, or error in creed, and worldliness, or error in conduct; and in face of both God calls us to be witnesses for His cause. Whenever you profess your faith in the Bible, the whole Bible, as the Word of God, your creed is pronounced antiquated, and regarded with wonder or an ill-dissembled sneer. Yet all is surrendered if the integrity, the infallibility, the inspiration of the whole Bible is given up. ( W. Ritchie. ) Nehemiah's heroism John McNeill. Well, to come to the history, when Nehemiah was coming to an end, and thought he had got through all his difficulties, Sanballat and the others came wheedling and coaxing, and they said, "Come, Nehemiah, let us meet together in one of the villages in the plain of One." And they sent messengers four times to try, if they could, to prevent the thorough fulfilment and accomplishing of God's work and Nehemiah's design. Anything they would do, the enemies of Nehemiah, as our enemies also would do, to diminish our zeal for God and truth and righteousness. Thus we might paraphrase the arguments used, "Now, Nehemiah, you really are a most excellent man, and, though we say it ourselves, we too are excellent men; and if we can only just meet together in a quiet little spot, we shall soon settle everything. You see, Nehemiah, we have misunderstood one another — a very common thing among good people. You thought we were against you, but there never was a greater mistake. We were misrepresented. Come now, and let us shake hands; and when we have looked into each other's faces, we shall discover amidst apparent diversity of purpose that our hearts, our aims, were really one, that we are seeking the same object." After such fashion, we can imagine they thought to draw Nehemiah from his purpose. "But they thought to do me mischief," says Nehemiah. Nehemiah says, "Why should the work cease, whilst I leave it, and come down to you?" And you will find the more you buckle to God's work — that is to say, to strive to be first of all a sterling, righteous man in lip and life, in thought, in word, and deed — and the more you try to recover the blight and disaster in London or round about you, the more you will find opposition of different kinds, and perhaps to-day the secret, sly, and cunning opposition which is to be dreaded far more than the open, the overt. I wonder how many invitations you will get to parties this week? because I want you to work for God in this coming ten days' mission. Very likely never so many as this week. "We have a nice little party this week. Come down; don't be righteous overmuch. Don't spoil yourself, and take all the pleasure out of life." Let us make up our mind and heart to work, work, work. "Why should I let the work cease, and come down to you?" Let them answer that. Why should God's work cease while I leave it, and come down to you; so as to weaken my interest in God's work, and hinder my pace in the actual doing of God's work? Here is the test and touchstone. How do these things tell upon the work? Do they lower my temperature, and take away my energies from God's work? Then they are of the devil; and to see that is to be kept right. From Nehemiah's answer (ver. 3) we see the great blessing of having pure motives and clean hands. Oh, for this whole-heartedness in the cause of God! Nehemiah said, "I will not cease doing the work, for I am sure it is not for my own personal ends, it is not for my own aggrandisement, my own vainglory. There are no such things as thou sayest, but thou feignest them out of thine own heart." They shot sore at poor Nehemiah, when they said, "Nehemiah, it is your own glory that leads you on in this work, not zeal for God." And don't think Nehemiah did not feel this; that message came with a thump to him. And what preserved him? His integrity and innocence. He could lift up his voice, and say, "It is a lie; it is not true. Do as you like! Say what you like! I know whom I am serving. You may try all manner of means, but you will never shake me from this, that God has sent me here, given me this work to do; and in His name I give myself to it, with singleness of heart and effort." If God promote you, and make you prominent in His work, remember it is He who does it; and you must stay at your post, do your day's work and leave your reputation in the hands of the Lord. Then comes another temptation (ver. 10). I think this man, this Shemaiah, was a man who had a particular reputation for wisdom and prudence. "Oh, Nehemiah!" he would say, "now you are wrong. You will allow me to speak plainly with you. No one rejoiced more than I did when you came from Persia, and I rejoice to see what is going on at Jerusalem. But the position is far different from what you think. And I have been here longer than you; and I know the currents of thought and feeling, which you don't know anything about. And, believe me, that sometimes the roundabout road is the nearest; and sometimes to go straight tramping on, you know, is the way never to reach what you want. You are carrying things, they think, with too high a hand. But if you would take time, stop. and let things blow over a little, you will get R done far more easily. Believe me, Nehemiah, I know the temper of this people" (and here he spoke truly), "and I tell you they are against you, and are going to seek your life. Now let us meet together in the temple, and let us shut the doors of the temple: for they will come and slay thee." And Nehemiah said to him, "Should such a man as I flee?" He virtually stood up and said, "What, Nehemiah fleeing after all he has gone through I Get thee behind me, Satan! Thou savourest not of the things that be of God, but those that be of men." The same temptation came to the greater than Nehemiah, to the greatest Worker that ever God sent to work and to "pray for the peace of Jerusalem," even the Lord Jesus Christ. And as with the Master, so with the servant. The servant will be tempted and seduced in every way, that the work may cease, that the temperature, the heat of our zeal may go down, and the worse may appear the better reason, and carry us away from our post. Some men go to the temple, but to them it is simply a coward's castle. This is about all that God gets from some of us. We go sneaking into our churches on the Sunday, but not to do God's work. God pity you! You never stand up for Him out there on London wall. Exactly! Well, this invitation from Shemaiah to go into the temple was not good enough for Nehemiah — and he was about as devout a man as most of us. He was a man who feared God with all his heart, didn't he? But they were going to make the temple a coward's castle. Listen l I will bring it nearer to us. There is some young fellow here hard beset with his surroundings. You are set there on that commercial bit of the wall, to be true, to be honest, to unfurl the flag there, and to work with and for God there. And the battle is thickening, and coming to you in your business; the devil as an angel of light is trying to get you to leave your work and go and study for the ministry! Go into the temple to save your life. It was that kind of thing that was happening to the early Church. Men and women were going to leave the conflict and struggle, to run away into cloisters and convents, with their "dim, religious light." And so you would go and shut yourself up, and give yourself up to a life of contemplation, you say. It is a delusion; it won't do. Let us see how Nehemiah acted when asked to go into the temple. He would have been spoiled if he had yielded to that temptation. He no doubt loved the house of God, the worship of God as we do. We love all its regular services. How sweet it is to us to meet together, to hold communion, to join in our solemn feasts and hymns of love and praise! But that is on Sabbath days. And the end for which we meet is to strengthen us for the work of testifying for God and Christ. What is that? I think I see Nehemiah with his note-book in his hand after the work was all finished, and he is turning over and going through in his mind all that he had done and suffered. And he is thinking over it all, and wondering what made all the opposition to the building of these walls. "I never could rightly understand," he would say, "why that was such a tough job, and why there were continually things coming against my legs to trip me up from unexpected quarters. I felt some one was not fighting fair, that the enemy had got into our own camp and was fighting against me unfairly." And it was the mother-in-law that was the whole secret. They — families of God's people and their enemies — were married and intermarried with each other; and so they had their grappling-irons on the Israelitish vessel. And they pulled the vessel close by this intermarriage relationship, and they got on board, and could not be kept off. By this marriage relationship Tobiah had got in with the very chief of them, and so struck hard and constantly at Nehemiah. And it was through this marriage relationship they tried to get at Nehemiah and pull him down, and thus cause God's work to cease. Says Christ, "I am not come to send peace, but a sword; to set the father against the son, and the daughter against the mother, and the mother-in-law against the daughter-in-law: and a man's foes shall be those of his own household." Indeed, you will ofttimes be fairly perplexed. You say, "I feel the devil at my elbow, and he is whispering in my ear with my own flesh and blood, and would overcome me unless I set watch with vigilance." This same thing is working to-day. Now, for example, I know a young fellow, he started with great vigour in the cause of God, he started with great vigour to build the wall, especially to build the total abstinence wall. But by and by he married a daughter of a wine merchant, and that brought the building to a stop. Yes. He says now he thinks there are a great many excellent people among the brewers. Was not that the kind of thing they said to Nehemiah? "Moreover, they reported Tobiah's good deeds," and they said this and that about him. Very innocent-looking things may seduce you and take the backbone out of you. Once upon a time your friends called you old-fashioned and Puritanical, But lately you got married, and that has brought you into close contact with a class of people with whom you had little or no dealings before. You had nothing in common. And to make a long story short you were at the theatre the other evening — with your mother-in-law. She has soon called you in off the wall! Everything is altered now. And instead of your going over to carry war into the enemy's camp, they have come unto you, and have overcome you; and you have purred like a pussy-cat where before you were bold and outspoken: and the reason is the marriage, the mother-in-law; and the marrow of principle is being thereby sucked out of some of you. You need to be spoken to, and I would that my words were like fire, and would burn. Oh I that some of you would come back to your earlier faith, enthusiasm in God's work, and the blood-heat of your early zeal. For now you are as namby-pamby as the devil could wish. "I used to think," says another, "very harshly of those who didn't hold my views. But now I have learnt to be charitable. I have discovered that many things which I thought were essential are only accidental." Softly, my friend: 'twas the mother. in-law made the discovery. You have gone off on that charitable dodge. Ah, God's Word has an eye in every direction. "Also they reported his good deeds before me," and as good as said, "We know Tobiah; and, Nehemiah, you are wrong about him altogether. He is an excellent man, and he gave five shillings to this, he gave ten shillings to that; and he is a wonderful fellow altogether. He is wonderfully like yourself?' Really it is such a pity that two such good men should not meet together and shake hands. But they never could, and Nehemiah kept his hands behind his back and said, "I choose my own company. I know the hands of these fellows too well." ( John McNeill. ) Persistency Homiletic Commentary. We have here persistency of opposition, persistency of endeavour. I. THIS PRINCIPLE OF PERSISTENCY IS ILLUSTRATED IN ALL THE CIRCLE OF NATURE AND LIFE. 1. Everywhere there is exhibition of hostile force. All natural forces, all life, all energy creep to their goal as the wave creeps to the shore after many a rebuff, and after many a spurning. 2. It is so with man in all social life. 3. The Bible represents all moral victory as against deep and persistent hostility. II. THIS PRINCIPLE OF PERSISTENCY IS ILLUSTRATED IN THE GENERAL HISTORY OF THE KINGDOM OF GOD. III. THE SAME PRINCIPLE IS ILLUSTRATED IN INDIVIDUAL SALVATION AND WORK. ( Homiletic Commentary. ) Hinderers Homilist. How strange it is that no good work can be attempted without exciting opposition, and the better the work the more intense its hindrances! No beneficent measure has ever been propounded without obstacles being put in its way, oftentimes by the very people it is intended to benefit. The promulgation of Christianity is a notable example. Some of the means of hindrance are — I. THE RESTLESS ACTIVITY OF EVIL. Sin is essentially aggressive. It cannot let well alone. II. THE JEALOUSY OF THE UNRIGHTEOUS. They cannot bear to see anything prosper in which they are not the leaders. They will never attempt any good work, but when they see it in progress they would hinder and destroy. III. THE VINDICTIVE SPIRIT OF SATAN. ( Homilist. ) A great work. Nehemiah 6:3 A great work J. M. Randall. A story is told of an old man who rived long ago. A friend asked him the cause of his complaints, since in the evening he so often complained of great weariness and pain. "Alas," answered he, "I have every day so much to do: I have two falcons to tame, two hares to keep from running away, two hawks to manage, a serpent to confine, a lion to chain, and a sick man to tend and wait upon." "Why, this is only folly," said the friend; "no man has all these things to do at once." "Yes indeed," he answered, "it is with me as I have said. The two falcons are my two eyes, which I must diligently guard, lest something should please them which may be hurtful to my salvation; the two hares are my feet, which I must hold back lest they should run after evil objects, and walk in the ways of sin; the two hawks are my two hands, which I must train and keep to work, in order that I may be able to provide for myself and for my brethren who are in need; the serpent is my tongue, which I must always keep in with a bridle, lest it should speak anything unseemly; the lion is my heart, with which I have to maintain a continual fight in order that vanity and pride may not fill it, but that the grace of God may dwell and work there; the sick man is my body, which is ever needing my watchfulness and care. All this daily wears out my strength." The friend listened with wonder, and then said, "Dear brother, if all men laboured and struggled after this manner, the times would be better, and more according to the will of God." ( J. M. Randall. ) Determination of purpose Hugh Stowell, M. A. The ancient Greeks had an aphorism which is worthy of remembrance: "He is formidable who does one thing." A man must have a fixed design, or he will not have a steady course. As the instrument tuned to no key-note, so is the man whose spirit is strung to no commanding aim. In vain does the vessel launch forth from the harbour if she have no haven for which to steer and no helm by which to shape her voyage. Take a just view of your life, and all is but dung and dross in comparison with your final acceptance with God. This is the object, the one object which you must enterprise, prosecute, and secure. What a work is before us! ( Hugh Stowell, M. A. ) A great work in the face of strong antagonism T. L. Cuyler. The Christian has a great work to do for himself, working out under gospel influences his own salvation with fear and trembling. It is great in regard of others. We are not merely children of God going home to glory; but we are fellow-workers with God — keepers of beacons to imperilled mariners in a dark night of storms — oarsmen of a lifeboat out on the wild ocean saving drowning souls from destruction. Yea, we have a great work in regard of our glorious God and Saviour. We may not understand it, yet we are assured by God Himself of the truth that more than in all His works of creation and providence is there manifestation made of His manifold wisdom in this work of salvation. Every soul saved on earth by our human instrumentality is a radiant diadem in the many crowns of Jesus. Moreover, like Nehemiah, we are doing this great work in the face of strong antagonisms, and against the insidious opposition of enemies striving to hinder us. Alas! how many are the Sanballats and Tobiahs of the world! I am not railing at the world itself, for it is a good world for Christian work — a world whereof we are to make the most; and the pleasures and honours and riches of it, when accepted as gifts of God and used for His glory, are among our mighty means of grace, whereby our own souls may be edified and Christ's kingdom enlarged. I am thinking now of the world as used by Satan to hinder Christian work — those scornful words or seductive arts of temptation, and, I repeat, they are many. Pleasure comes to the scene of Christian labour with all-bewitching beauty and bewildering blandishments, and she pleads for sensual indulgence, and would draw the worker for Christ forth and down to the fair plains of Ono. Avarice comes with jewels of great price, and keys offering coffers of untold wealth in the stronghold of Mammon. Ambition comes, in the pomp and glory of an archangel, fallen from heaven, and points to a perspective of surpassing splendour, with shining palms and triumphal processions, outflashing diadems and uprising throne. With these and many other specious beguilements come the great adversaries of the soul and the Church. They plead with the Christian worker as he builds the walls of Zion, crying eloquently and earnestly, "Oh, come down and meet us in some plain of Ono!" And to all this our reply should be just that of Nehemiah, "I am doing a great work, and I cannot come down." Oh, fellow-worker with God in this glorious salvation, take to your heart as the inspiration of your lives this strong argument; rise to a comprehension of the magnificent part you are acting in the face of the universe; of the vastness of the issues you are working out for God! Say to the assaulting tempter, "Let me alone. I am working — working. I am working out my own destiny. I am striving for a guerdon in the skies grander than the Conqueror's. I am working for others — for the beloved of my own house-hold — my child, my parent, my brother, my friend. Oh, do not hinder me! I am working for a world — a world for which the Son of God bled in the garden — died on the Cross! See! see! that world rolls like a shattered wreck on the stormy seas of time, and I am keeping the beacon aflame! Oh, hinder me not! Nay, more, I am working for Jehovah — that God who, when I was lost, sent His own Son to save me." ( T. L. Cuyler. ) Nehemiah, the model man of business R. Newton, D. D. In studying Nehemiah as a man of business we notice — I. He was a model of EARNSTNESS. II. He was a model of UNSELFISHNESS. III. He was a model of FAITHFULNESS. IV. He was a model of PRAYER. ( R. Newton, D. D. ) A good man in a great work Urijah R. Thomas. This narrative illustrates — I. THE CHARACTERISTICS OF A GREAT WORK. It has — 1. A high purpose. It was — 2. Beset with difficulties. A true work will have generally to surmount — (1) Men's scorn. (2) External hindrances. II. THE TEMPTATIONS THAT BESET A GREAT WORK. 1. Temptations from armed enemies. 2. Temptations from professed friends. III. THE SPIRIT OF A TRUE WORKER. There will be — 1. Prayer for the work. 2. Earnest prosecution of it. 3. Resistance of all temptations to leave it. ( Urijah R. Thomas. ) The great work James Shore, M. A. We learn from these words — I. THAT NEHEMIAH WAS "DOING A GREAT WORK." II. THAT THERE WERE THOSE WHO ENDEAVOURED TO HINDER HIM. III. THAT THE MAGNITUDE OF THE WORK REQUIRED THAT HE SHOULD NOT CEASE OR ALLOW HIMSELF TO BE HINDERED FROM PROSECUTING IT. IV. We may learn from the CONTEXT THAT NEHEMIAH SUCCEEDED IN ACCOMPLISHING THE WORK BY PRAYER AND PAINSTAKING DILIGENCE. ( James Shore, M. A. ) The great work A. Twiss. I. THAT THE WORK OF RELIGION IN GENERAL IS A GREAT WORK. This will appear when we contemplate it as being — 1. God's work. It originated with God; its foundations were laid in heaven; it emanated from the throne of the Eternal; it is the product of infinite wisdom, love, and truth. It bears on its countenance the image of its immaculate Author, and it is every way worthy of its great Original. Unmistakable traces and manifestations of its Divinity are seen in the loftiness of its character, in the purity of its principles, and in the efficiency and permanency of its influences. Nothing is worth the name of greatness compared with the system God has devised to heal the sorrows and cleanse the pollutions of the soul. And is there not a glory and majesty about it immeasurably great? God appears great in the works of creation. If, then, God is so great throughout the wide range of creation, how great must He be in restoring man to His favour, in giving life, vigour, and beauty to souls once dead in trespasses and sins! That religion is a great work is evident — 2. From the importance attached to it in the Bible. The Bible, God's holy book, is pregnant with it, its glory and beauty being reflected from every page. This book was written expressly to pourtray religion, its doctrines, principles, and duties. Let the question be settled in our minds — religion is the "principal thing"; it is emphatically the world's great bless ing; so the sacred penmen estimate it. They speak of it as "God's salvation"; as the "great salvation"; as the "pearl of great price"; as the "one thing needful"; as the "good part"; the "more excellent way"; "the bread of life"; and "life eternal." That religion is a great work is evident from — 3. The qualifications necessary to engage in it. A high state of intellect is not essential to it. The most gigantic intellect is no qualification for God's service, if not renewed and sanctified by the Holy Ghost. The qualifications necessary to engage in this work must have their seat in the heart rather than in the head. Right moral emotions cannot be dispensed with. 4. That religion is a great work appears from its blessed results on human character and conduct. The history of the past in relation to God's work unfolds a series of wonderful achievements and glorious results. Its wide spread influence amongst the various nations and tribes of men has told a marvellous tale. II. THE GOOD MAN IS ENGAGED IN THIS WORK. This expression denotes — 1. Decision of character. In a world like ours fixedness of purpose is invaluable, whether it relate to the active duties of every-day life or to the more lofty and ennobling duties of religion. It is essential to success. The man whose movements are changeable, and who is never steady to one point or purpose, brings nothing to a good issue. What a paralysing influence indecision has upon the soul in relation to religion. Men dream and talk about their future course of action, and yet they are never found at the starting-point. They are decided for the future, but not for the present. The diligent man says, "'I am doing a great work'; I am in it; it form part and parcel of my very being." The Scriptures furnish us with specimens of the decision we plead for. We see it in Joshua, when he says, "As for me and my house, we will serve the Lord." So, too, David said, "O God, my heart is fixed"; "I have chosen the way of truth." 2. Labour. "I am doing a great work." Religion is essentially active; it has no sympathy with sloth and inactivity. III. THE SPIRIT OF PERSEVERANCE IS REQUIRED IN THIS WORK. The good man engaged in this work cannot come down, because — 1. The work requires close and constant application. To acquire anything like an approach to perfection or completeness in religion is no easy task. The world, with its blandishments, its false maxims, and glittering snares, says, "Come down." The flesh, naturally in favour of indulgence and ease, and opposed to self-denial, joins in the cry, and says, "Come down." Satan, whose malice breaks out more bitterly as he sees the wall rising higher, repeats the order, "Come down." Thus every new stone added to the building is the subject of dispute. The builder cannot leave his work, because — 2. Shame and misery would be the result. A more pitiful sight than that of a good man "cast down from his excellency" is certainly not to be found. My reason, my judgment, my conscience, all concur with the inspired admonition, "Stand fast, therefore,

Benson Commentary Nehemiah 6:1 Now it came to pass, when Sanballat, and Tobiah, and Geshem the Arabian, and the rest of our enemies, heard that I had builded the wall, and that there was no breach left therein; (though at that time I had not set up the doors upon the gates;) Nehemiah 6:1-2 . I had not set up the doors — Not all of them. Come, let us meet together — To consult about the common service of our master the king of Persia, or to make a friendly accommodation. In one of the villages in the plain of Ono — A city in the tribe of Benjamin, of which see Nehemiah 11:35 ; 1 Chronicles 8:12 . But they thought to do me mischief — It is likely they intended to kill him, of which, perhaps, he had received some private intelligence. Nehemiah 6:2 That Sanballat and Geshem sent unto me, saying, Come, let us meet together in some one of the villages in the plain of Ono. But they thought to do me mischief. Nehemiah 6:3 And I sent messengers unto them, saying, I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you? Nehemiah 6:3 . I am doing a great work — He acquainted them that he thought the business which they might have with him could not be of such importance as that which he had in hand; and therefore he would not put a stop to it to come and confer with them. Thus he tells them one, but not the only, nor the principal reason of his refusal; for he properly judged that it would answer no good end to intimate to them his suspicions of their design to compass his death. Nehemiah 6:4 Yet they sent unto me four times after this sort; and I answered them after the same manner. Nehemiah 6:4 . Yet they sent unto me four times after this sort — We must never be overcome by the greatest importunity to do any thing ill or imprudent: but when we are attacked with the same temptation, still resist it with the same reason and resolution. Nehemiah 6:5 Then sent Sanballat his servant unto me in like manner the fifth time with an open letter in his hand; Nehemiah 6:5-6 . With an open letter in his hand — Before, the message was delivered by word of mouth, but now by letter; yet open, as speaking of a thing commonly known, or in order that every one might see of what he was accused. It is reported among the heathen — The neighbouring people, whom you proudly and disdainfully call heathen. And Gashmu saith it — Probably the same as Geshem, mentioned Nehemiah 6:1 . That thou and the Jews think to rebel — Thus he endeavours to possess Nehemiah with an apprehension that his undertaking to build the walls of Jerusalem was generally considered as a factious and seditious proceeding, and would be resented accordingly at court. Some of the best men, even in their most innocent and excellent performances, have lain under a similar imputation. That thou mayest be king, according to these words — That is, according to these reports; or, according to these things, namely, when these things, which thou art now doing, shall be finished. Nehemiah 6:6 Wherein was written, It is reported among the heathen, and Gashmu saith it, that thou and the Jews think to rebel: for which cause thou buildest the wall, that thou mayest be their king, according to these words. Nehemiah 6:7 And thou hast also appointed prophets to preach of thee at Jerusalem, saying, There is a king in Judah: and now shall it be reported to the king according to these words. Come now therefore, and let us take counsel together. Nehemiah 6:7 . Saying, There is a king in Judah — We have now a king of our own nation, and are free from the bondage of a foreign yoke. Come now, therefore, and let us take counsel together — That we may impartially examine the matter, that thy innocence may be cleared. Nehemiah 6:8 Then I sent unto him, saying, There are no such things done as thou sayest, but thou feignest them out of thine own heart. Nehemiah 6:9 For they all made us afraid, saying, Their hands shall be weakened from the work, that it be not done. Now therefore, O God , strengthen my hands. Nehemiah 6:9 . For they all made us afraid — That is, they endeavoured to do so, and actually did terrify some persons. Now, therefore, O God, strengthen my hands — It is a great relief to good people, that in all their straits and difficulties they can have recourse to God, and by faith and prayer derive from him grace to silence their fears and strengthen their hands, while their enemies are endeavouring to fill them with fears and to weaken their hands. And this prayer of Nehemiah is particularly suitable when we are entering on any particular services or conflicts in our Christian warfare, and especially need to have our hands strengthened. Nehemiah 6:10 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. Nehemiah 6:10 . I came into the house of Shemaiah — Who was a pretended prophet, as appears from Nehemiah 6:12 , and taken by Nehemiah for his friend, who therefore went to advise and consult with him at his house. Who was shut up — In his chamber adjoining to the temple, either upon pretence of singular devotion and communion with God, or rather of having received certain knowledge, by the Spirit of God, of their approaching danger, from which they could be safe nowhere but in the temple. He probably intended also by this action to give Nehemiah to understand what he himself ought to do for his own security; for it was the manner of the prophets to instruct the people by actions and signs, as well as by words. Let us meet together within the temple — For the danger is so near that we cannot safely tarry here so long as to consult what to do in this juncture. For they will come to slay thee; yea, in the night, &c. — Even this very night will they fall upon thee; therefore consult thy safety by fleeing hither. Thus he hoped to intimidate Nehemiah, and thereby to strike a dread into all the people, and put a speedy and full stop to the work; which effect would indeed have been produced if Nehemiah had taken his advice, and through fear shut himself up: for then the people would have left their work, and every one have shifted for his own safety. He probably hoped also by this means to render Nehemiah contemptible among the people, by manifesting such cowardice as to desert his post and take refuge in the temple in time of danger; and by all these things to prepare the way for the enemies to assault and take the city. Nehemiah 6:11 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. Nehemiah 6:11 . Should such a man as I flee? — I, who am governor, and ought to show a good example of undaunted courage? I, upon whose presence, counsel, and conduct, the very life and being of the whole city and nation, in a great measure, depend? I, who have professed such resolution and confidence in God, and have had such eminent experience of his gracious and powerful assistance, of his calling me to this employment, and carrying me through it when our danger was greater than now it is? Shall I now dishonour God and religion, and betray the people and city of God, by my cowardice? God forbid! Who is there that, being as I am, would go into the temple to save his life? — Even though his life depended upon it. Shall I go in as if I had a bad cause or an evil conscience? as if I were a malefactor, and fled thither for refuge? as if I durst not trust God with my preservation except I went into the temple, which it is not lawful for me to do, not being a priest? Nehemiah 6:12 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. Nehemiah 6:12 . I perceived that God had not sent him — Partly by considering the sinful nature and pernicious consequences of this counsel; partly by the suggestion of God’s Spirit, whose direction I sought in this matter; and partly by the event, which manifested that there was no such danger from the approach of the enemy as was pretended. Nehemiah 6:13 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. Nehemiah 6:13 . That I should be afraid, and do so, and sin — By going into a place forbidden to me, and that in such a manner, which would have been both sinful and shameful. That they might reproach me — As a coward, and conscious of my own guilt, that they might make me contemptible and odious, both to my own people and to the king of Persia. Nehemiah 6:14 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. Nehemiah 6:14 . My God, think thou upon Tobiah, &c. — 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 pleasest to call them to an account for their actions. This prayer we are not to imitate; and whatever injuries are done to us we must not avenge ourselves, but commit our cause to Him that judgeth righteously. The Prophetess Noadiah — One that falsely pretended to the spirit of prophecy, to deceive and destroy Nehemiah. And the rest of the prophets, that would have put me in fear — The law of Moses enjoined the governors of the Jews to punish such as were proved to be false prophets; but because Nehemiah was not in a capacity to do it, having such powerful enemies round about him, and so many rich and powerful Jews highly discontented for their great loss by his means, he prays to God to remember and punish them. It appears from this, and many other passages, that there were among the Jews many that pretended to be prophets who had no divine commission, and often drew aside and deceived the people, who ought to have done as Nehemiah did here, to have considered the spirit of these prophets, whether they spoke that which was agreeable to the divine laws, and was likely to promote the glory of God. By this test they should have tried these prophets; and because they did not do so, they were led to hearken to them, for which they are often severely rebuked. Nehemiah 6:15 So the wall was finished in the twenty and fifth day of the month Elul, in fifty and two days. Nehemiah 6:15 . The wall was finished in the twenty and fifth day of the month Elul — Answering part to our August and part to September. In fifty and two days — To be computed either from the time of Sanballat’s sending this letter to him, or, as most judge, from the beginning of the work, which, though a great thing, yet it is not at all incredible, considering, 1st, That the walls and gates were not wholly pulled down by the Chaldeans: for to what purpose should they make that waste of time and labour? 2d, That where the walls were thrown down, yet the materials remained, which they now used. 3d, That, in building the walls, they regarded not ornament, but only strength and safety. 4th, The great numbers of the builders, and the prudent distribution of the work among them, and their admirable zeal and diligence therein. 5th, That there want not parallel instances, even in heathen authors; for both Quintus Curtius and Arrian relate that Alexander the Great built the walls of new Alexandria, which were seven miles in compass, within twenty days’ space. 6th, That the hand of God was manifest in carrying on this work, which their very enemies here acknowledge. Nehemiah 6:16 And it came to pass, that when all our enemies heard thereof , and all the heathen that were about us saw these things , they were much cast down in their own eyes: for they perceived that this work was wrought of our God. Nehemiah 6:16 . They were much cast down in their own eyes — That is, in their opinion, or themselves being judges. For though usually men are very prone to judge partially, and still to flatter themselves with vain hopes, yet this case was so clear and remarkable that they began to despair. Now they saw that all was lost, that their designs were broken, and that their mischief was likely to fall upon their own heads. For they perceived that this work was of our God — From that admirable courage, constancy, and quickness, wherewith this work was managed, notwithstanding all the difficulties and discouragements in the way, they concluded that it was the work of the mighty God of Israel, whom they had great reason to fear. And withal they took it for an ill omen to them, and a sure presage that God would still watch over that city and people, and crush those who should oppose or disturb them. Nehemiah 6:17 Moreover in those days the nobles of Judah sent many letters unto Tobiah, and the letters of Tobiah came unto them. Nehemiah 6:17-18 . The nobles of Judah sent many letters unto Tobiah — Corresponding with him against Nehemiah, and against their own city and nation. So that, added to all the other wickedness of this people, there were false brethren among their great men, who favoured, aided, and abetted the designs of their enemies, Nehemiah 6:18 . There were many in Judah sworn unto him — To be true to him in the prosecution of his wicked designs. Because his son had taken the daughter of Meshullam — This is mentioned to show the mischief of such unequal and forbidden marriages, and how reasonable and necessary Ezra’s action was in the dissolution of them. Nehemiah 6:18 For there were many in Judah sworn unto him, because he was the son in law of Shechaniah the son of Arah; and his son Johanan had taken the daughter of Meshullam the son of Berechiah. Nehemiah 6:19 Also they reported his good deeds before me, and uttered my words to him. And Tobiah sent letters to put me in fear. Nehemiah 6:19 . Also, they reported his good deeds before me — To such a degree of impudence were they arrived, that they highly commended Tobiah as a very worthy man in the presence of Nehemiah, who knew so much of his wickedness. And uttered my words to him — Informed him of all I spake or did. We learn from the contents of this chapter, that pious people, especially those who labour for the glory of God, are exposed to many troubles and oppositions, not only from their declared enemies, who attack them with open force, or by craft and calumny, but also from those whom they look upon as their brethren. It appears also from the wise, steady, and pious conduct of Nehemiah, that those who labour for the public good ought never to be staggered by the threats and slanders of the wicked, because, with the blessing of God, who watches over them, they will happily overcome all opposition. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Nehemiah 6:1 Now it came to pass, when Sanballat, and Tobiah, and Geshem the Arabian, and the rest of our enemies, heard that I had builded the wall, and that there was no breach left therein; (though at that time I had not set up the doors upon the gates;) WISE AS SERPENTS Nehemiah 6:1-19 OPEN opposition had totally failed. The watchful garrison had not once permitted a surprise. In spite of the persistent malignity of his enemies, Nehemiah had raised the walls all round the city till not a breach remained anywhere. The doors had yet to be hung at the great gateways, but the fortification of Jerusalem had proceeded so far that it was hopeless for the enemy to attempt any longer to hinder it by violence. Accordingly the leading antagonists changed their tactics. They turned from force to fraud - a method of strategy which was a confession of weakness. The antagonism to the Jews was now in a very different position from that which it had attained before Nehemiah had appeared on the scene, and when all Syria was moved and Artaxerxes himself won over to the Samaritan view. It had no support from the Satrap. It was directly against the policy sanctioned by the king. In its impotence it was driven to adopt humilitating devices of cunning and deceit, and even these expedients proved to be ineffectual. It has been well remarked that the rustic tricksters from Samaria were no match for a trained courtier. Nehemiah easily detected the clumsy snares that were set to entrap him. Thus he illustrates that wisdom of the serpent which our Lord commends to His disciples as a useful weapon for meeting the temptations and dangers they must be prepared to encounter. The serpent, repulsive and noxious, the common symbol of sin, to some the very incarnation of the devil, was credited with a quality worthy of imitation by One who could see the "soul of goodness in things evil." The subtlety of the keen-eyed, sinuous beast appeared to Him in the light of a real excellence, which should be rescued from its degradation in the crawling reptile and set to a worthy use. He rejoiced in the revelation made to babes, but it would be an insult to the children whom He set before us as the typical members of the kingdom of heaven to mistake this for a benediction of stupidity. The fact is, dulness is often nothing but the result of indolence, it comes from negligence in the cultivation of faculties God has given to men more generously than they will acknowledge. Surely, true religion, since it consists in a Divine life, must bring vitality to the whole man, and thus quicken the intellect as well as the heart. St. James refers to the highest wisdom as a gift which God bestows liberally and without upbraiding on those who ask for it. { Jam 1:5 } Our plain duty, therefore, is not to permit ourselves to be befooled to our ruin. But when we compare the wisdom of Nehemiah with the cunning of his enemies we notice a broad distinction between the two qualities. Sanballat and his fellow-conspirator, the Arab Geshem, condescend to the meanness of deceit; they try to allure their victim into their power; they invite him to trust himself to their hospitality while intending to reward his confidence with treachery; they concoct false reports to blacken the reputation of the man whom they dare not openly attack with diabolical craft one of their agents endeavours to tempt Nehemiah to an act of cowardice that would involve apparently a culpable breach of religious propriety, in order that his influence may be undermined by the destruction of his reputation. From beginning to end this is all a policy of lies. On the other hand, there is not a shadow of insincerity in Nehemiah’s method of frustrating it. He uses his keen intelligence in discovering the plots of his foes; he never degrades it by weaving counterplots. In the game of diplomacy he outwits his opponents at every stage. If he would lend himself to their mendacious methods, he might turn them round his finger. But he will do nothing of the kind. One after another he breaks up the petty schemes of the dishonest men who continue to worry him with their devices, and quietly hands them back the fragments, to their bitter chagrin. His replies are perfectly frank; his policy is clear as the day. Wise as the serpent, he is harmless as the dove. A man of astounding discernment, he is nevertheless "an Israelite indeed, in whom there is no guile." The first proposal had danger written on the face of it, and the persistence with which so lame a device was repeated does not do much credit to the ingenuity of the conspirators. Their very malignity seems to have blinded them to the fact that they were not deceiving Nehemiah. Perhaps they thought that he would yield to sheer importunity. Their suggestion was that he should come out of Jerusalem and confer with Sanballat and his friends some miles away in the plain of Sharon. The Jews were known to be hard-pressed, weary, and famine-stricken, and any overtures that promised an amicable settlement, or even a temporary truce, might be viewed acceptably by the anxious governor on whose sole care the social troubles of the citizens as well as the military protection of the city depended. Very likely information gleaned from spies within Jerusalem guided the conspirators in choosing the opportunities for their successive overtures. These would seem most timely when the social troubles of the Jews were most serious. In another way the invitation to a parley might be thought attractive to Nehemiah. It would appeal to his nobler feelings. A generous man is unwilling to suspect the dishonesty of his neighbours. But Nehemiah was not caught by the "confidence trick." He knew the conspirators intended to do him mischief. Yet as this intention was not actually proved against them, he put no accusation into his reply. The inference from it was clear enough. But the message itself could not be construed into any indication of discourtesy. Nehemiah was doing a great work. Therefore he could not come down. This was a perfectly genuine answer. For the governor to have left Jerusalem at the present crisis would have been disastrous to the city. The conspirators then tried another plan for getting Nehemiah to meet them outside Jerusalem. They pretended that it was reported that his work of fortifying the city was carried on with the object of rebelling against the Persian government, and that this report had gone so far as to convey the impression that he had induced prophets to preach his kingship. Some such suspicion had been hinted at before, at the time of Nehemiah’s coming up to Jerusalem, { Nehemiah 2:19 } but then its own absurdity had prevented it from taking root. Now the actual appearance of the walls round the once ruinous city, and the rising reputation of Nehemiah as a man of resource and energy, might give some colour to the calumny. The point of the conspirators’ device, however, is not to be found in the actual spreading of the dangerous turnout, but in the alarm to be suggested to Nehemiah by the thought that it was being spread. Nehemiah would know very well how much mischief is wrought by idle and quite groundless talk. The libel may be totally false, and yet it may be impossible for its victim to follow it up and clear his character in every nook and cranny to which it penetrates. A lie, like a weed, if it is not nipped in the bud, sheds seeds which every wind of gossip, will spread far and wide, so that it soon becomes impossible to stamp it out. In their effort to frighten Nehemiah the conspirators suggested that the rumour would reach the king. They as much as hinted that they would undertake the business of reporting it themselves if he would not come to terms with them. This was an attempt at extracting blackmail. Having failed in their appeal to his generous instincts, the conspirators tried to work on his fears. For any one of less heroic mind than Nehemiah their diabolical threat would have been overwhelmingly powerful. Even he could not but feel the force of it. It calls to mind the last word of the Jews that determined Pilate to surrender Jesus to the death he knew was not merited. "If thou let this Man go, thou art not Caesar’s friend." The suspicion that always haunts the mind of an autocratic sovereign gives undue weight to any charges of treason. Artaxerxes was not a Tiberius. But the good-natured monarch was liable to persuasion. Nehemiah must have had occasion to witness many instances of the fatal consequences of royal displeasure. Could he rely on the continuance of his master’s favour now he was far from the court, while lying tongues were trying to poison the ears of the king? Before first speaking of his project for helping his people, he had trembled at the risk he was about to incur; how then could he now learn with equanimity that a cruelly mendacious representation of it was being made to Artaxerxes? His sense of the gravity of the situation is seen in the way in which he met it. Nehemiah indignantly repudiated the charge. He boldly asserted that it had been invented by the conspirators. To them he showed an unwavering front. But we are able to look behind the scenes. It is one advantage of this autobiographical sketch of Nehemiah’s that in it the writer repeatedly lifts the veil and reveals to us the secret of his thoughts. Heroic in the world before men, he still knew his real human weakness. But he knew too that his strength was in God. Such heroism as his is not like the stolidity of the lifeless rock. It resembles the strength of the living oak which grows more massive just in proportion as it is supplied with fresh sap. According to his custom in every critical moment of his life, Nehemiah resorted to prayer, and thus again we come upon one of those brief ejaculations uttered in the midst of the stress and strain of a busy life that light up the pages of his narrative from time to time. The point of his prayer is simple and definite. It is just that his hands may be strengthened. This would have a twofold bearing. In the first place, it would certainly seek a revival of inward energy. Nehemiah waits on the Lord that He may renew his strength. He knows that God helps him through his own exercise of energy, so that if he is to be protected he must be made strong. But the prayer means more than this. For the hands to be strengthened is for their work to prosper. Nehemiah craves the aid of God that all may go right in spite of the terrible danger from lying calumnies with which he is confronted, and his prayer is answered. The second device was frustrated. The third was managed very differently. This time Nehemiah was attacked within the city, for it was now apparent that no attempts to lure him outside the walls could succeed. A curious characteristic of the new incident is that Nehemiah himself paid a visit to the man who was the treacherous instrument of his enemies’ devices. He went in person to the house of Shemaiah the prophet-a most mysterious proceeding. We have no explanation of his reason for going. Had the prophet sent for Nehemiah? or is it possible that in the dread perplexity of the crisis, amid the snares that surrounded him, oppressed with the loneliness of his position of supreme responsibility, Nehemiah hungered for a Divine message from an inspired oracle? It is plain from this chapter that the common, everyday prophets-so much below the great messengers of Jehovah whose writings represent Hebrew prophecy to us today-had survived the captivity, and were still practising divination much after the manner of heathen soothsayers, as their fathers had done before them from the time when a young farmer’s son was sent to Samuel to learn the whereabouts of a lost team of asses. If Nehemiah had resorted to the prophet of his own accord, his danger was indeed serious. In this case it would be the more to his credit that he did not permit himself to be duped. Another feature of the strange incident is not very clear to us. Nehemiah tells us that the prophet was "shut up." { Nehemiah 6:10 } What does this mean? Was the man ceremonially unclean? or ill? or in custody under some accusation? None of these three explanations can be accepted, because Shemaiah proposed to proceed at once to the temple with Nehemiah, and thus confessed his seclusion to be voluntary. Can we give a metaphorical interpretation to the expression, and understand the prophet to be representing himself as under a Divine compulsion, the thought of which may give the more urgency to the advice he tenders to Nehemiah? In this case we should look for a more explicit statement, for the whole force of his message would depend upon the authority thus attributed to it. A simpler interpretation, to which the language of Shemaiah points, and one in accordance with all the wretched, scheming policy of the enemies of Nehemiah, is that the prophet pretended that he was himself in personal danger as a friend and supporter of the governor, and that therefore he found it necessary to keep himself in seclusion. Thus by his own attitude he would try to work on the fears of Nehemiah. The proposal that the prophet should accompany Nehemiah to the shelter of the temple, even into the "Holy Place," was temptingly plausible. The heathen regarded the shrines of their gods as sanctuaries, and similar notions seem to have attached themselves to the Jewish altar. Moreover, the massive structure of the temple was itself a defence-the temple of Herod was the last fortress to be taken in the great final siege. In the temple, too, Nehemiah might hope to be safe from the surprise of a street emeute among the disaffected sections of the population. Above all, the presence and counsel of a prophet would seem to sanction and authorise the course indicated. Yet it was all a cruel snare. This time the purpose was to discredit Nehemiah in the eyes of the Jews, inasmuch as his influence depended largely on his reputation. But again Nehemiah could see through the tricks of his enemies. He was neither blinded by self-interest nor overawed by prophetic authority. The use of that authority was the last arrow in the quiver of his foes. They would attack him through his religious faith. Their mistake was that they took too low a view of that faith. This is the common mistake of the irreligious in their treatment of truly devout men. Nehemiah knew that a prophet could err. Had there not been lying prophets in the days of Jeremiah? It is a proof of his true spiritual insight that he could discern one in his pretended protector. The test is clear to a man with so true a conscience as we see in Nehemiah. If the prophet says what we know to be morally wrong, he cannot be speaking from God. It is not the teaching of the Bible-not the teaching of the Old Testament any more than that of the New-that revelation supersedes conscience, that we are ever to take on authority what our moral nature abhors. The humility that would lay conscience under the heel of authority is false and degrading, and it is utterly contrary to the whole tenor of Scripture. One great sign of the worth of a prophecy is its character. Thus the devout man is to try the spirits, whether they be of God. { 1 John 4:1 } Nehemiah has the clear, serene conscience that detects sin when it appears in the guise of sanctity. He sees at a glance that it would be wrong for him to follow Shemaiah’s advice. It would involve a cowardly desertion of his post. It would also involve a desecration of the sacred temple enclosure. How could he, being such as he was- i.e. , a layman-go into the temple, even to save his life. { Nehemiah 6:11 } But did not our Lord excuse David for an analogous action in eating the shewbread? True. But Nehemiah did not enjoy the primitive freedom of David, nor the later enlightened liberty of Christ. In his intermediate position, in his age of nascent ceremonialism, it was impossible for him to see that simple human necessities could ever override the claims of ritual. His duty was shaped to him by his beliefs. So is it with every man. To him that esteemeth anything sin it is sin. { Romans 14:14 } Nehemiah’s answer to the proposal of the wily prophet is very blunt-"I will not go in." Bluntness is the best reply to sophistry. The whole scheme was open to Nehemiah. He perceived that God had not sent the prophet, that this man was but a tool in the hands of the Samaritan conspirators. In solemnly committing the leaders of the vile conspiracy to the judgment of Heaven, Nehemiah includes a prophetess, Noadiah-degenerate successor of the patriotic Deborah!-and the whole gang of corrupt, traitorous prophets. Thus the wrongness of Shemaiah’s proposal not only discredited his mission, it also revealed the secret of his whole undertaking and that of his unworthy coadjutors. While Nehemiah detected the character of the false prophecy by means of his clear perceptions of right and wrong, those perceptions helped him to discover the hidden hand of his foe. He was not to be sheltered in the temple, as Shemaiah suggested, but he was saved through the keenness of his own conscience. In this case the wisdom of the serpent in him was the direct outcome of his high moral nature and the care with which he kept "conscience as the noontide clear." Nehemiah adds two items by way of postscripts to his account of the building of the walls. The first is the completion of the work, with its effect on the jealous enemies of the Jews. It was finished in fifty-two days-an almost incredibly short time, especially when the hindrances of internal troubles and external attacks are taken into account. The building must have been hasty and rough. Still it was sufficient for its purpose. The moral effect of it was the chief result gained. The sense of discouragement now passed over to the enemy. It was the natural reaction from the mockery with which they had assailed the commencement of the work, that at the sight of the completion of it they should be "much cast down." { Nehemiah 6:16 } We can imagine the grim satisfaction with which Nehemiah would write these words. But they tell of more than the humiliation of insulting and deceitful enemies; they complete an act in a great drama of Providence, in which the courage that stands to duty in face of all danger and the faith that looks to God in prayer are vindicated. The second postscript describes yet another source of danger to Nehemiah-one possibly remaining after the walls were up. Tobiah, "the servant," had not been included in the previous conspiracies But he was playing a little game of his own. The intermarriage of leading Jewish families with foreigners was bearing dangerous fruit in his case. Tobiah had married a Jewess, and his son had followed his example. In each case the alliance had brought him into connection with a well-known family in Jerusalem. These two families pleaded his merits with Nehemiah, and at the same time acted as spies and reported the words of the governor to Tobiah. The consequence was the receipt of alarmist letters from this man by Nehemiah. The worst danger might thus be found among the disaffected citizens within the walls who were irritated at the rigorously exclusive policy of Ezra, which Nehemiah had not discouraged, although he had not yet had occasion to push it further. The stoutest walls will not protect from treason within the ramparts. So after all the labour of completing the fortifications Nehemiah’s trust must still be in God alone. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.