But when Sanballat heard that we were building the wall, he was angry, and was very indignant, and mocked the Jews.
Parallel Translations
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But when Sanballat heard that we were building the wall, he was angry, and was very indignant, and mocked the Jews.
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But it came to pass, that when Sanballat heard that we builded the wall, he was wroth, and took great indignation, and mocked the Jews.
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(3-33) But it came to pass that, when Sanballat heard that we builded the wall, he was wroth, and took great indignation, and mocked the Jews.
Cross-references (8)
Passages linked to Nehemiah 4:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Nehemiah 2:10 When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly, because a man had come to seek the welfare of the children of Israel.
- Hebrews 11:36 Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment.
- Nehemiah 2:19 But when Sanballat the Horonite, Tobiah the Ammonite servant, and Geshem the Arabian, heard it, they ridiculed us, and despised us, and said, “What is this thing that you are doing? Will you rebel against the king?”
- Psalms 35:15-16 But in my adversity, they rejoiced, and gathered themselves together. The attackers gathered themselves together against me, and I didn’t know it. They tore at me, and didn’t cease. Like the profane mockers in feasts, they gnashed their teeth at me.
- Acts 5:17 But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy
- Matthew 27:29 They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, “Hail, King of the Jews!”
- Ezra 4:1-5 Now when the adversaries of Judah and Benjamin heard that the children of the captivity were building a temple to Yahweh, the God of Israel; they came near to Zerubbabel, and to the heads of fathers’ households, and said to them, “Let us build with you; for we seek your God, as you do; and we have been sacrificing to him since the days of Esar Haddon king of Assyria, who brought us up here.” But Zerubbabel, and Jeshua, and the rest of the heads of fathers’ households of Israel, said to them, “You have nothing to do with us in building a house to our God; but we ourselves together will build to Yahweh, the God of Israel, as king Cyrus the king of Persia has commanded us.” Then the people of the land weakened the hands of the people of Judah, and troubled them in building. They hired counselors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.
- Psalms 44:13-14 You make us a reproach to our neighbors, a scoffing and a derision to those who are around us. You make us a byword among the nations, a shaking of the head among the peoples.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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John Trapp 1656 · Public Domain Neh 4:1 But it came to pass, that when…
Neh 4:1 But it came to pass, that when Sanballat heard that we builded the wall, he was wroth, and took great indignation, and mocked the Jews.
Ver. 1. But it came to pass] The devil and his imps have ever been utter enemies to reformation. So do savage beasts bristle up themselves, and make the most fierce assaults, when they are in danger of losing the prey which they had once seized on. Jabeshgilead would send in none to help the Lord against the mighty, Jdg 21:9. No more would Meroz, Jdg 5:23. Josiah met with much opposition; so did St Paul wherever he came, to set up evangelical and spiritual worship; which is called a reformation, Heb 9:10. All the world was against Athanasius in his generation, and Luther in his; rejecting what they attempted, with scorn and slander. Here it is quarrel enough to Nehemiah and his Jews, that they would be no longer miserable. They were not more busy in building than the enemies active in deriding, conspiring, practising to hinder and overthrow them. A double derision is here recorded; and both as full of mischief as profane wit or rancoured malice could make them.
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He was wroth] Heb. He was enkindled, and all on a light fire; he was as hot as Nebuchadnezzar’s oven, very hot, he took great indignation, and was so unreasonably enraged, as if he would have fallen forthwith into a frenzy or apoplexy; as that Roman emperor did, by raging at his servant. He was grieved before, Neh 2:1, but now he was maddened.
And mocked the Jews] By word and gesture, fleering and jeering, flouting and scoffing at them, as the Pharisees also did at our Saviour, Luk 16:14; David’s enemies at him, upon their ale bench; Sir Thomas More and other learned Papists, at the new gospellers. See Neh 2:19. This might have dismayed these poor Jews, and put them out of countenance: for our nature is most impatient with reproaches; there being none so mean but thinks himself worthy of some regard: and a reproachful scorn (such as these here) shows an utter disrespect, which issueth from the very superfluity of malice. If God had not strengthened them, saith one, it would have made them leave their work, and run away.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Pretending contempt in his words when he had grief…
Pretending contempt in his words when he had grief in his heart.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here is, I. The spiteful scornful reflection which Sanballat…
Here is, I. The spiteful scornful reflection which Sanballat and Tobiah cast upon the Jews for their attempt to build the wall about Jerusalem. The country rang of it presently; intelligence was brought of it to Samaria, that nest of enemies to the Jews and their prosperity; and here we are told how they received the tidings. 1. In heart. They were very angry at the undertaking, and had great indignation, Neh 4:1. It vexed them that Nehemiah came to seek the welfare of the children of Israel (Neh 2:10); but, when they heard of this great undertaking for their good, they were out of all patience. They had hitherto pleased themselves with the thought that while Jerusalem was unwalled they could swallow it up and make themselves masters of it when they pleased; but, if it be walled, it will not only be fenced against them, but by degrees become formidable to them. The strength and safety of the church are the grief and vexation of its enemies. 2. In word. They despised it, and made it the subject of their ridicule. In this they sufficiently displayed their malice; but good was brought out of it; for, looking upon it as a foolish undertaking that would sink under its own weight, they did not go about to obstruct it till it was too late. Let us see with what pride and malice they set themselves publicly to banter it. (1.) Sanballat speaks with scorn of the workmen: "These feeble Jews" (Neh 4:2), "what will they do for materials? Will they revive the stones out of the rubbish? And what mean they by being so hasty? Do they think to make the walling of a city but one day's work, and to keep the feast of dedication with sacrifice the next day? Poor silly people! See how ridiculous they make themselves!" (2.) Tobiah speaks with no less scorn of the work itself. He has his jest too, and must show his wit, Neh 4:3. Profane scoffers sharpen one another. "Sorry work," says he, "they are likely to make of it; they themselves will be ashamed of it: If a fox go up, not with his subtlety, but with his weight, he will break down their stone wall." Many a good work has been thus looked upon with contempt by the proud and haughty scorners.
II. Nehemiah's humble and devout address to God when he heard of these reflections. He had notice brought him of what they said. It is probable that they themselves sent him a message to this purport, to discourage him, hoping to jeer him out of his attempt; but he did not answer these fools according to their folly; he did not upbraid them with their weakness, but looked up to God by prayer.
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1. He begs of God to take notice of the indignities that were done them (Neh 4:4), and in this we are to imitate him: Hear, O our God! for we are despised. Note, (1.) God's people have often been a despised people, and loaded with contempt. (2.) God does, and will, hear all the slights that are put upon his people, and it is their comfort that he does so and a good reason why they should be as though they were deaf, Psa 38:13, Psa 38:15. "Thou art our God to whom we appeal; our cause needs no more than a fair hearing."
2. He begs of God to avenge their cause and turn the reproach upon the enemies themselves (Neh 4:4, Neh 4:5); and this was spoken rather by a spirit of prophecy than by a spirit of prayer, and is not to be imitated by us who are taught of Christ to pray for those that despitefully use and persecute us. Christ himself prayed for those that reproached him: Father, forgive them. Nehemiah here prays, Cover not their iniquity. Note, (1.) Those that cast contempt on God's people do but prepare everlasting shame for themselves. (2.) It is a sin from which sinners are seldom recovered. Doubtless Nehemiah had reason to think the hearts of those sinners were desperately hardened, so that they would never repent of it, else he would not have prayed that it might never be blotted out. The reason he gives is not, They have abused us, but, They have provoked thee, and that before the builders, to whom, it is likely, they sent a spiteful message. Note, We should be angry at the malice of persecutors, not because it is abusive to us, but because it is offensive to God; and on that we may ground an expectation that God will appear against it, Psa 74:18, Psa 74:22.
III. The vigour of the builders, notwithstanding these reflections, Neh 4:6. They made such good speed that in a little time they had run up the wall to half its height, for the people had a mind to work; their hearts were upon it, and they would have it forwarded. Note, 1. Good work goes on well when people have a mind to it. 2. The reproaches of enemies should rather quicken us to our duty than drive us from it.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain But it came to pass, that when Sanballat heard…
But it came to pass, that when Sanballat heard that we builded the wall,.... Or were building it; for as yet it was not finished, see Neh 4:6,
he was wroth, and took great indignation; inwardly, though outwardly he pretended to treat the work with contempt, as if it never would be accomplished, which yet he feared:
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and mocked the Jews; as a set of foolish builders, and unable to finish what they had begun.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The enemies scoff, but Nehemiah prays, and continues the…
The enemies scoff, but Nehemiah prays, and continues the work, ver. 1-6. To frustrate their design, he prays and sets a guard, ver. 7-13. He encourages the workmen, and directs them how to proceed, ver. 14-18. His farther directions, ver. 19-23.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Sanballat and Tobiah mock the Jews, and endeavour to…
CHAPTER IV
Sanballat and Tobiah mock the Jews, and endeavour to prevent
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the completing of the wall, 1-3.
Nehemiah prays against them, and the people complete one half of
the wall, 4-6.
The Arabians, Ammonites, and Ashdodites, conspire together, and
come to fight against the Jews, 7, 8.
The Jews commend themselves to God, and determine to fight for
their lives and liberties; on hearing of which their enemies are
disheartened, 9-16.
The Jews divide themselves into two bands; one half working, and
the other standing ready armed to meet their enemies. Even the
workmen are obliged to arm themselves, while employed in
building, for fear of their enemies, 17, 18.
Nehemiah uses all precautions to prevent a surprise; and all
labour with great fervour in the work, 19-22.
NOTES ON CHAP. IV
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Neh 4:1-2. And mocked the Jews — Pretending contempt…
Neh 4:1-2. And mocked the Jews — Pretending contempt in his words, when he had grief, anger, and vexation in his heart. And he spake before his brethren — Before Tobiah, Geshem, and others, whom Nehemiah calls his brethren, because of their conjunction with him in office and interest. And the army in Samaria — Whom he hereby designed to incense against them, or, at least, whose minds he thought thus to learn. What do these feeble Jews? Will they fortify, &c. — Do they intend to begin and finish the work, and keep the feast of dedication by sacrifice, all in one day? For if they spend any long time about it, they cannot think that we and the rest of their neighbours will suffer them to do it. Thus he persuaded himself and his companions that their attempt was ridiculous; and this mistake kept him from giving them any disturbance till it was too late. So did God infatuate him to his own grief and shame, and to the advantage of the Jews. Will they revive the stones out of the heaps of rubbish? — Will they pick up their broken stones out of the ruins, and patch them together? Which are burned — Which stones were burned, and broken by the Chaldeans, when they took the city.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain 1But [and] it came to pass that when Sanballat…
Neh_4:1-23
1But [and] it came to pass that when Sanballat heard that we builded the wall, he was wroth, and took great indignation, and mocked the Jews. 2And he spake before his bretnren and the army of Samaria, and said, What do these feeble Jews? Will they fortify themselves? Will they sacrifice? Will they make an end in a day [by day, i.e., openly]? Will they revive the stones out of the heaps of the 3rubbish which are burned? Now [and] Tobiah the Ammonite was by him, and he said, Even that which they build, if a fox go up, he shall even break down their stone wall. 4Hear, O our God; for we are despised [a contempt]: and turn their reproach upon their own head, and give them for a prey in the land of captivity. 5And cover not their iniquity, and let not their sin be blotted out from before thee; for they have provoked thee to anger before [they have acted vexatiously against] the builders. 6So built we [and we built] the wall; and all the wall was joined together unto the half thereof: for [and] the people had a mind [heart] to work. 7But [and] it came to pass, that when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls of Jerusalem were made up [that a bandage was applied to the walls of Jerusalem], and that the breaches began to be stopped, then they were very wroth, 8and conspired all of them together to come and to fight against Jerusalem, and to hinder it [to do wickedness to it]. 9Nevertheless [and] we made our prayer unto our God, and set a watch against them day and night, because of them. 10And Judah said, The strength of the bearers of burdens is decayed, and there is much rubbish; so that [and] we are not able to build the wall. 11And our adversaries said, They shall not know, neither see, till we come in the midst among them, and slay them, and cause the work to cease. 12And it came to pass, when the Jews which dwelt by them came, they said unto us ten times, From all places whence ye shall return unto us they will be upon you [they said unto us ten times, i.e., frequently, from all places, Ye shall return unto us]. 13Therefore [and] I set in the lower places [lowest parts] behind the wall [at the place behind the wall], and in the higher places [in the exposed parts], I even set the people after their families with their swords, their spears, and their bows. 14And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not ye afraid of them: remember the Lord, which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses. 15And it came to pass when our enemies heard that it was known unto us, and God had brought their counsel to nought, that we returned all of us to the wall, every one unto his work. 16And it came to pass from that time forth [from that day], that the half of my servants wrought in the work, and the other half of them held both the spears, the shields, and the bows, and the habergeons; and the rulers were behind all the house of Judah. 17They which builded on the wall and they that bare burdens, with those that laded, [while carrying] every one with one 18of his hands wrought in the work, and with the other hand held a weapon. For [and] the builders, every one had his sword girded by his side, and so builded. And he that sounded the trumpet was by me. 19And I said unto the nobles, and to the rulers, and to the rest of the people, The work is great and large, and we areseparated upon the wall, one far from another. 20In what place therefore ye hear 21the sound of the trumpet, resort ye thither unto us: our God shall fight for us. So [and] we labored in the work: and half of them held the spears from the rising of the morning till the stars appeared. 22Likewise at the same time said I unto the people, Let every one with his servant lodge within Jerusalem, that [and] in the 23night they may be a guard to us, and labor on the day [by day]. So [and] neither I, nor my brethren, nor my servants nor the men of the guard which followed me, none of us put off our clothes, saving that every one put them off for washing.
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TEXTUAL AND GRAMMATICAL
16. The ו seems to be misplaced. It should be with הַמָּגִנִּים, and not with הָרְמָחִם. Or the words may have changed places.
17. In עֹמְשִׂים the שׂ taken the place of ם.
22. Note the absence of ל with מִשְמָר and מְלָאכָה.
EXEGETICAL AND CRITICAL
The Hindrances (1) From Sanballat and his allies
(N. B. Neh_4:1-6 are in the Heb. Nehemiah 4:33–38 of Nehemiah 3).
Neh_4:1. Mocked the Jews.—Sanballat was evidently afraid to use violence directly on account of the favor shown by the Persian monarch to the Jews. His great rage could exhibit itself only in mockery.
Neh_4:2. Before his brethren,i.e., Tobiah and his brethren in council. The army of Samaria.—It is likely that Sanballat had actually brought an armed force in sight of the city to intimidate the Jews. In a speech to his officers he uses the language of mockery here given, Will they fortify themselves?—Perhaps, will they help themselves? Keil, comparing Psa_10:14, reads it “will they leave it to themselves?” which is harsh. (See on Neh_3:8 for the use of this word azab). Will they make an end in a day? Rather, will they make an end (i.e., accomplish it) by day (i.e., openly). So bayyom in Gen_31:40; Pro_12:16; Jdg_13:10.
Neh_4:3. Now Tobiah the Ammonite was by him.—The style of phrase in this verse suggests what we have already supposed, that when Sanballat addressed his armed men he was in sight of Jerusalem, looking with Tobiah and others at the Jews’ work.
Neh_4:4. Hear, O our God.—Eight times in this book Nehemiah interjects a prayer. They are prayers while writing, not while acting. The grounds of this prayer are, (1) God’s people are despised; (2) excited to fear by the enemy. As in the imprecatory psalms, there is a prophetic power in this prayer. The prayer anticipates God’s justice.
Neh_4:5. They have provoked thee to anger before the builders. Rather, they have vexed (with alarm) the builders. So kaas in Eze_32:9. The leneged is that of hostility as in Dan_10:13.
Neh_4:6. Unto the half thereof in height. The people had a mind to work.—The disaffected (including probably the high-priest or at least many of his family) were a few, and they had to yield to the zeal of the great mass. Patriotism, piety and security made the wall-building a popular work. (The fourth chapter in the Heb divisions begins here).
Neh_4:7. The Arabians.—Those in Samaria. See on Neh_2:19.The Ammonites.—Tobiah’s influence had probably induced many Ammonites to take active part with Sanballat in opposing the Jews. If Sanballat was a Moabite (as we suppose), that fact would account for an Ammonitish alliance, as the two nations of Moab and Ammon were always closely united, especially against Israel. The Ashdodites, with the Philistine traditional hatred, remained hostile to the Jews until Jonathan, brother of Judas Maccabeus, three hundred years after this, destroyed Ashdod at the defeat of Apollonius.
That the walls of Jerusalem were made up.—Lit., that a bandage was applied to the walls of Jerusalem. So in 2Ch_24:13.
Neh_4:8. To hinder it.—Lit., to do wickedness to it. (So the word to’ ah in Isa_32:6). These various nationalities might suppose that by acting in concert, they could show to the Persian king they were only acting in his behalf for the safety of the empire against an insurrectionary movement of the Jews. An attack of Sanballat alone might readily be understood at court as a matter of personal jealousy and aggrandizement. Hence the confederacy.
Neh_4:10-12. And Judah said .… and our adversaries said … the Jews which dwelt by them said. Here were three sources of discouragement: (1) The severity of the work. (2) The threat of destruction by the confederacy. (3) The recall of the country Jews from the work by their timid fellows.
They said unto us ten times, From all places whence ye shall return unto us they will be upon you.—Rather, They said unto us ten times (i.e., frequently), From all places ye shall return unto us. The Jews from the outside towns that were near the enemy came to Jerusalem and endeavored to make their townsmen desist, through fear of injury from Sanballat. [The Heb. Asher as in Est_3:4.]
Neh_4:13. Therefore set I in the lower places behind the wall and on the higher places I even set,etc.—Rather, Therefore set I in the lowest parts at the place behind the wall, in the exposed parts, I even set, etc. Nehemiah placed detachments, properly armed, at such points of the wall as had attained the least height and were thus most exposed to attack. These detachments were formed of the families who had been working at the portions of the wall where these gaps were. There was a temporary cessation from the work. “The lowest parts” and “the exposed parts” are in apposition. “The higher places” (E. V.) is a mistaken rendering. The word tsehihi means “a dry or bare place (comp. Eze_26:4-14), and hence by a metaphorical use, an exposed part of the wall.
Neh_4:14. And I looked.—Implying perhaps an observation of some fear on the part of the different classes of the community. Or it may refer to a simple review of the defenders in their positions.
Neh_4:15. We returned all of us to the wall every one unto his work.—This shows that there had been a cessation of the work at the first alarm.
Neh_4:16. My servants cannot be equal to “my subjects” as some hold, for naar could not be so used by Nehemiah, nor would he consider the people of Judah in the light of subjects. Nehemiah had probably a special band of men attached to his person, either by order of the king of Persia, or by the will of the people at Jerusalem. To these we suspect reference is here made. There is a distinction made between these and the others. These divided themselves into two parts, the one working while the other kept guard; but the others held a weapon while they wrought (Neh_4:17). Habergeon. Old English for “coat of mail.” From hals (neck) and bergen (to protect).
Neh_4:17. Read The builders of the wall and the burden-bearers while carrying. The builders and the burden-bearers each bore a javelin (shelah) in one hand, the builders (as distinct from the burden-bearers) also wearing a sword, as we see in Neh_4:18.
Neh_4:18. For.—Read “And.” The signal trumpet was directly under Nehemiah’s order, as commander of the defence.
Neh_4:22. Lodge within Jerusalem.—That is, during the alarm, those that had their homes in the villages and distant towns should now continue night and day in the city.
Neh_4:23. Only Nehemiah and his immediate family and attendants are here referred to as not putting off their clothes. It became them to be patterns of watchfulness and and diligence to the rest.—Saving that every one put them off from washing.—A puzzling sentence. It is literally “man his weapon the water.” The rendering of the E. V. is in accordance with the old Jewish authorities who regard shilho as a verb of equivalent meaning with pashat (to put off). Probably some words are lost.
HISTORICAL AND ETHICAL
1. The wrath and great indignation of Sanballat prove the insincerity of his taunts. If the Jews were so feeble a folk in his estimation, he would not have sought an alliance (Neh_4:8) to fight against them. He had good reason to fear the sudden restoration of the Jewish power, and was merely exercising that which is praised as political wisdom when he used every energy to thwart Nehemiah’s purpose. It is probable that in Galilee there existed a growing remnant of Israel (the men of Babylon, Cuthah, Ava, Hamath and Sepharvaim (2Ki_17:24) having been settled by the King of Assyria in Central Palestine), who, of course, sympathized with the movement at Jerusalem. Sanballat, situated between these two fragments of Israel, was the more alert to see danger in Israel’s growth. Hence his forwardness to move in the matter, for he was evidently the chief mover, although Arabians, Ammonites and Ashdodites were ready enough to take part.
2. The prayer of Nehemiah that the enemy’s reproaches might be turned upon their own head, and that their sin might never be forgiven (comp. Psa_69:27-28, and Jer_18:23), can only be understood by the soul that is so allied to God as to see His judgments proceeding forth from His holiness. The final judgment by the saints as assessors with God (Psa_149:6-9 and Rev_3:21) has the same character. Where the natural mind can only imagine revenge, the spiritual mind sees faith and holiness.
3. Prayer did not slacken the energy of the Jews. They experienced the redoubled zeal and activity which all true prayer produces. They made their prayer to God, and set a watch against their foes day and night. All the natural means whether of mind or matter form channels through which God conveys His grace in answer to prayer. To stop these channels is to cancel prayer. Prayer was never intended to foster idleness or diminish responsibility.
4. The remembrance of the Lord is the sure safe-guard against our afflictions. David says: “I have set the Lord always before me; because He is at my right hand, I shall not be moved” (Psa_16:8).
Remembering the Lord is an act of faith, a new grasp upon His divine help, and, at the same time, a purification of the heart. Forgetfulness of God is the unguardedness of the soul.
HOMILETICAL AND PRACTICAL
Neh_4:1-17. Our abiding tasks. 1) From work to conflict. (Neh_4:1-8.) a) On account of defying enemies from without and within, b) In spite of faint-hearted friends. c) With faith in the Lord. 2) From conflict to work. Neh_4:9-17.) a) Work remains the principal task. b) It can and must be advanced even during the preparation for conflict; the preparation for conflict does not hinder, but makes us active, zealous, and strong. c) Laziness and ease must be renounced, with self denial. Starke: We must guard ourselves well on all sides, that the devil may not make a breach, for he goes about us like a roaring lion, 1Pe_5:8. In the common struggle against Satan and his hosts we must support and help one another. True builders of the church of Christ must not only industriously build, i.e., teach and preach, but also diligently act on the defensive, and resist all the powerful incursions of the devil, and all godless conduct, Tit_1:9. In the church militant we must work in full armor, and have the sword of the Spirit at hand, that we may be a match for temptations, Eph_6:16-17. God can easily put to naught the crafty attacks of the enemy, Job_5:12.
Neh_4:1-8. The assaults of the people of God. 1) How they originate against it. a) Through enemies who threaten to undo His work. b) Through weak friends, who, in spite of, or, on account of watching and prayer, become depressed and dissuaded from the work. 2) How they are to be overcome. a) By readiness for the conflict, b) By confidence in the great, only-to-be-feared God, who fights for His people.—Bede: Plane hæc ira hæreticorum, hæc verba eorum sunt, qui se Samaritanos, hoc est, custodes legis Dei, frustra cognominant, cum sint maxime Deo contrarii ac legibus ejus, ut pote jamdudum a domo David, hoc est, ab unitate Christi et ecclesiæ per hæreses aut schismata aut mala opera segregati; qui ne sua forte impugnetur atque excludatur impietas, muros fidei ædificari metuunt. … Tales solent imbecilles appellare Judæos, hoc est, confessores fidei, et facile a gentibus superandos, dum in quotidiano animarum certamine plus amant vitia quam virtutis victoriæ palnam obtinere.—Starke: To pray and keep good watch are the best means in the time of danger, Eph_6:18. This is the way of many people; they make, indeed, a good start in the Lord’s work, but when it becomes hard they draw back, and wish to take no trouble, Mat_13:20-21. Honest souls should not allow themselves to be frightened back by them. Nothing makes one more courageous in war than to be entirely assured that God is with us, and fights for us, Rom_8:31; Psa_27:1.—Our task at the time of attack. 1) Towards defying enemies—to pray and watch, i.e., to be prepared for conflict (Neh_4:1-3). 2) Towards depressed friends, who yet increase the defiance of the enemy—to confirm their confidence in Him who alone is to be feared, and to sharpen their consciousness of the duty of the conflict (Neh_4:8).—What attacks befall the servants of the Lord (as Nehemiah) in their work for the honor of God. 1) Through dangers on the part of defiant enemies, who cannot endure the difference between the kingdom of God and the world. 2) From the dejection, hesitation, and foolishness on the part of weak friends, who easily interrupt the work and put it back. 3) Through the breaches in the walls of Jerusalem, which render the defences of the city difficult.—Our duty to watch and pray. 1) Its cause—the malice of the enemy, their power, their aim, the whole attitude of their hearts towards the kingdom of God. 2) Its result: its fulfilment is difficult to many, certainly faithlessness, increased defiance of the enemy, and dissuasion from the work on the part of weak friends are excited; but in contrast to these are a) watchfulness—b) readiness for the conflict—and c) the increasing the confidence in the Lord.—Bede: Hoc est unicum adversus hostes universos ecclesiæ suffugium oratio videlicet ad Deum, et industria doctorum qui die noctuque in lege ejus meditantes corda fidelium contra insidias diaboli ac militum ejus prædicando, consolando, exhortando præmuniant.
Neh_4:9-17. What obligation does the enmity of the world against the building of the kingdom of God lay upon us? 1) To advance the building with all our might, in spite of dangers (Neh_4:9-10). 2) To be armed while at work (Neh_4:11-12). 3) To heed the signal of the leader, when he calls to conflict (Neh_4:13-14). 4) Perseverance in the preparation for war (Neh_4:15); joyful, sacrificing zeal in the work (Neh_4:16). In all positions severity towards ourselves, particularly towards our love of ease, and laziness.—Starke: The church always needs those distinguished people, who can comfort the weak in faith, and timorous, and can give them a certain hope in the help of God, 1Th_5:14. In Nehemiah the rulers of the city, and heads of the church, have an example of godliness in his confidence in God—of foresight and diligent watchfulness in his management of this important work, and his arrangement of such good order and war discipline, also of courage and boldness in his proved heroic spirit in the midst of such great fear, danger, and difficulty as that with which he was surrounded on every side in this difficult work. Also in the spiritual conflict it is obligatory upon teachers and watchmen of the church that they should set the example in watchfulness and perception of the public good, and not allow themselves to be annoyed by any trouble. Rev_16:15; Luk_12:35.
Neh_4:11-12. The preparation for war of the Christian. 1) Why it is necessary the Christian has to build. His building is an attack upon the world, which is irritated by it to the conflict. 2) In what it consists. The Christian bears, even at work, the right weapons. 3) At what it aims. We must and will secure the continuance of the work, and cultivate the feeling of joy and assurance. God will exercise us at the same time in sobriety, self-denial, and activity. Neh_4:18-21. The voice of our general in face of the enemy 1) What it takes for granted—that we are prepared for the conflict, even when at work. 2) Of what it reminds us—of the greatness of the work which imposes upon us the building of the kingdom of God in others, and particularly in ourselves; and on the many dangers connected with it. 3) What it demands—that we should heed the signal for conflict, and join ourselves with all the faithful in the strife. 4) What it promises—that God will fight for us, and finally cause our work to succeed.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain TROUBLES FROM THE SAMARITANS, Neh_4:1-23.
TROUBLES FROM THE SAMARITANS, Neh_4:1-23.
1. Sanballat — See on Neh_2:10.
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That we builded the wall — That is, that we were building it. This chapter describes events that transpired while their work of rebuilding was going on.
Took great indignation — He was irritated and provoked, for he hated the thought of having the Jews prosper.
Mocked — He tried to scoff at what he secretly feared.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain Ch. Neh_4:1-23. The Opposition to the Work. (a) 1–6.…
Ch. Neh_4:1-23. The Opposition to the Work. (a) 1–6. The ridicule of the Samaritans. (b) 7–23. The menaces of the foe, and the precautions taken by Nehemiah
1. The IVth Chapter in ordinary editions of the Hebrew text does not begin till Neh_4:7.
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and took great indignation] The form of the word here used in the original is of rare occurrence and is found only in late Hebrew, 2Ch_16:10, ‘was in a rage;’ Eze_16:42, ‘be angry;’ Psa_112:10, ‘be grieved,’ Ecc_5:17; Ecc_7:9. For the common use of the word in its causative sense, ‘provoke to anger’ see Neh_4:5.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Mocked the Jews.—The mockery comes afterwards. Here, as…
(1) Mocked the Jews.—The mockery comes afterwards. Here, as often in Nehemiah, a general statement is made which is afterwards expanded.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain OPEN OPPOSITION OFFERED TO THE WORK BY SANBALLAT AND…
OPEN OPPOSITION OFFERED TO THE WORK BY SANBALLAT AND TOBIAH, AND ARRANGEMENTS MADE BY NEHEMIAH TO MEET IT. (Ne 4) It would seem that Sanballat and his friends, when they first heard that the wall was actually being restored, the working parties formed, and the work taken in hand, could scarcely bring themselves to believe it. "What! These feeble Jews undertake so heavy a task, attempt a work that must occupy so long a time, and for which they had not even the necessary materials? (Neh_4:2) Impossible! Such a wall as they could build would be so weak, that if a fox tried to get over it he would break it down" (ver. 3). But when, despite their scoffs, the working parties laboured steadily, and the whole wall was brought to half the intended height (ver. 6), and the gaps made in it by the Babylonians were filled up (ver. 7), they changed their tone, admitted the seriousness of the undertaking, and the probability that it would succeed unless steps were taken to prevent it. The natural course to pursue, if they really believed that rebellion was intended, (Neh_2:19) or that the permission of Artaxerxes had not been obtained, was to act as Rehum and Shimshai had acted in the time of the Pseudo-Smerdis, and address a letter to the king informing him of Nehemiah"s proceedings, and recommending that a stop should be put to them. (see Ezr_4:11) But probably they had by this time become aware that Artaxerxes was privy to the proceedings of his cupbearer, and would not easily be induced to interfere with them. The letter to Asaph which Nehemiah had obtained (Neh_2:8) must have been delivered to him, and would become known; the fact that the king had sanctioned the restoration of the wall would be apparent; and all hope of a check from this quarter, if it ever existed, would be swept away. Besides, at the rate at which the work was progressing under Nehemiah"s skilful arrangements, it would be accomplished before the court could be communicated with, unless other steps were taken. Accordingly, it was resolved to stop the building by main force. Sanballat and Tobiah, his Ammonite hanger-on, entered into a league with the neighbouring peoples, the Philistines of Ashdod, the Ammonites, and some Arab tribe or tribes, and agreed with them that a conjoint attack should be made upon Jerusalem by a confederate army. (Neh_3:7, Neh_3:8) It was hoped to take the working parties by surprise, and to effect their complete destruction (ibid. ver. 11). But Nehemiah, having learnt what was intended, made preparations to meet and repulse the assailants. He began by setting a watch day and night (ver. 9) on the side on which the attack was expected. When an assault seemed imminent, he stopped the work, and drew up the whole people in battle array, with swords, spears, and bows, behind the wall, but in conspicuous places, so that they could be seen from a distance, and in this attitude awaited the enemy (ver. 13). The result was that no actual assault was delivered. Sanballat and his allies, when they found such preparations made to receive them, came to the conclusion that discretion was the better part of valour, and drew off without proceeding to blows (ver. 15). The work was then resumed, but under additional precautions. The labourers were compelled to work either with a weapon in one hand, or at the least with a sword at their side (vers. 17, 18). Nehemiah"s private attendants were armed and formed into two bands, one of which worked on the wall, while the other kept guard, and held the arms, offensive and defensive, of their fellow-servants (ver. 16). At night the working parties retired to rest within the city, but Nehemiah himself, his brothers, his servants, and his bodyguard, remained outside, keeping watch by turns, and sleeping in their clothes, until the wall was finished (vers. 22, 23).
Vers. 1-6. Ridicule of a good work.
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Sanballat and his friends had at first thought it impossible that Nehemiah would attempt to repair and restore the wall of Jerusalem, But when they found that the work was actually begun, and making good progress, their anger was equalled only by their astonishment, and they gave vent to their wrath in scoffs and ridicule. Happily they seem to have been so misled by their contempt for the feebleness of the Jews as to have deemed it impossible that they could really complete the undertaking; and so they contented themselves with ridicule until the work was so far advanced, and the people so organised and inspirited, that more formidable measures were unavailing. Nehemiah, however, was much wounded by their scorn, expressed as it was not only before "the army of Samaria" (ver. 2), but "before the builders" (ver. 5), and adapted to discourage them; and he expressed his feelings strongly in prayer to God. But he and the people, so far from being disheartened, had only the greater "mind to work," and speedily completed the restoration up to half the height of the wall. Note
I THE CONTEMPT AND RIDICULE WHICH GOOD WORKS HAVE OFTEN TO ENCOUNTER, ESPECIALLY AT THEIR COMMENCEMENT. Many discoveries and inventions of a secular character might be cited in illustration. The Copernican system. Gas. Railways, and the speed of travelling expected on them. Ocean steamships. But, confining ourselves to Christian enterprises, the first preaching and avowed aims of the gospel, the efforts of Christian reformers and evangelists, the work of modern missions, may be referred to; and many an effort on a smaller scale to evangelise a dark and godless population.
1. The circumstances which are thought to justify contempt and ridicule.
(1) The supposed impossibility of accomplishing the proposed object. "Will they revive the stones," etc.
(2) The feebleness of those who undertake it. In number, wealth, mental capacity, and culture, etc. "What do these feeble Jews?
(3) Their expectation of Divine aid. "Will they sacrifice?" Thus "the preaching of the gospel is to them that perish foolishness;" and those who preach it are sometimes regarded as either knaves or fools.
2. Their actual causes.
(1) Dislike of the work and anger against the workers (ver. 1). These help to produce blindness as to the real facts of the ease.
(2) Ignorance and unbelief. The world knows not the real resources of Christians, and cannot understand their motives. It has no faith in the gospel or the Holy Ghost, in the precepts or promises which impel and inspirit Christian workers, or the Divine love which constrains them. Hence cannot rightly estimate their conduct or the probabilities of their success. What the world can see is manifestly insufficient, and it cannot see what renders success certain.
(3) Felt paucity of solid grounds of objection. Ridicule often used as a substitute for argument.
II THE EFFECT WHICH CONTEMPT AND RIDICULE SHOULD HAVE ON THOSE ENGAGED IN GOOD WORKS.
1. Care not to deserve them. It must be confessed that sometimes those engaged in religious enterprises invite ridicule, if not contempt; by manifest ignorance, by cowardly fears of advancing science, by clap-trap and worldly policy, by cant or weak sentimentalism, by glaring inconsistencies between their lofty professions and their actual conduct, etc. It is one of the wholesome functions of raillery to banish such follies from good undertakings, and thus make the work truer and stronger.
2. Prayer. Not like Nehemiah"s, for vengeance on the despisers; but forgiveness, and that God would "turn their reproach on their head" by granting signal success to the work.
3. Calm confidence. In the assurance of that Divine favour and assistance of which the world takes little account, and thus of good success.
4. Steady, persevering toil. All the more vigorous because of the opposition. Thus Christian workers will live down contempt, even if, as in this case, it give place to violent hostility. It may, however, be followed by applause when the work has proved itself good by results which even the world can appreciate.
HOMILIES BY W. CLARKSON. Vers. 1-6. Derision and devotion.
Not the first nor the last instance was this one here recorded of
I DEVOTION ASSAILED BY DERISION (vers. 1-3). Sanballat and Tobiah were contemptuously angry when they heard that the Jews had actually begun to build: they "took great indignation, and mocked the Jews" (ver. 1). "What do these feeble Jews?" said Sanballat (ver. 2). "If a fox go up, he shall break down their stone wall," said Tobiah (ver. 3), using the strongest language of derision. Here was
(1) misplaced contempt. A very ridiculous thing it must have seemed to Noah"s contemporaries for him to be building a great ship so far from the sea; but the hour came when, as the waters rose, the scorners who had laughed at him knew that he was the one wise man, and they the fools. A pitiably ruinous thing the ministers of Pharaoh"s court must have thought it in Moses to sacrifice his princely position in Egypt, and choose to "suffer affliction with the people of God". (Heb_11:25) We know now how wise he was. Many others beside Festus thought Paul mad to relinquish everything dear to man that he might be a leader of the despised sect, "everywhere spoken against." We understand what he did for the world, and what a "crown of righteousness" he was winning for himself. To the shallow judgment of the Samaritans, Nehemiah and his workmen seemed to be engaged in a work that would come to nought they would "have their labour for their pains;" but their contempt was wholly misplaced. These men were earnest and devout workmen, guided by a resolute, high-minded leader, who had a plan in his head as well as a hope in his heart; they were to be congratulated, and not despised. So now
(a) fleshly strength, a thing of muscle and nerve, may despise the mind with which it competes; or
(b) material force (money, muskets, arms) the spiritual strength against which it is arrayed; or
(c) mere numbers, without truth and without God, the feeble band which is in a small minority, but which has truth, righteousness, God on its side. Very misplaced contempt, as time will soon show. Sanballat and Tobiah, in their superciliousness, used
(2) an easily-forged weapon ridicule. Nothing is easier than to turn good things, even the very best things, into ridicule. It is the favourite weapon of wrong in its weakness. When men can do nothing else, they can laugh at goodness and virtue. Any simpleton may make filial piety seem ridiculous by a sneering allusion to a "mother"s apron-string." The weakest-minded man can raise a laugh by speaking of death or of devotion in terms of flippancy. There was but the very smallest speck of cleverness in Sanballat"s idea of turning ashes into stones (ver. 2), or in Tobiah"s reference to the fox breaking down the wall (ver. 3), but it probably excited the derisive laughter of "the brethren and the army of Samaria" (ver. 2). Let those who adopt the role of the mocker remember that it is the weapon of the fool which they are wielding. But though easily forged, this weapon of ridicule is
(3) a blade that cuts deeply. Nehemiah felt it keenly. "Hear, O our God; for we are despised" (ver. 4). And the imprecation (ver. 6) that follows shows very deep and intense feeling. Derision may be easily produced, but it is very hard to bear. It is but a shallow philosophy that says "hard words break no bones:" they do not break bones, but they bruise tender hearts. They crush sensitive spirits, which is more, and worse. "A wounded spirit who can bear?". (Pro_18:14) The full force of a human soul"s contempt directed against a sensitive spirit, the brutal trampling of heartless malignity on the most sacred and cherished convictions of the soul, this is one of the worst sufferings we can be called to endure. But we have
II DEVOTION BETAKING ITSELF TO ITS REFUGE (vers. 4, 5). Nehemiah, as his habit was, betook himself to God. He could not make light of the reproaches, but, smarting under them, he appealed to the Divine Comforter. "Hear, O our God," etc. (ver. 4). In all time of our distress from persecution we should
(1) carry our burden to our God; especially remembering "him who endured such contradiction of sinners", (Heb_12:3) and appealing to him who is "touched with the feeling of our infirmities", (Heb_4:15) having been himself tried on this point even as we are.
(2) Ask his interposition with our enemies; only, as we have learned of Christ, asking not for retaliation (ver. 5), but for the victory of love, for their conversion to a better mind.
III DEVOTION DRIVEN TO DO ITS BEST (ver. 6). Under the inspiration of an attack from without, Nehemiah and his brethren went on with their work
(1) with redoubled speed. "So built we the wall unto the half thereof." It grew rapidly under their busy hands, nerved and stimulated as they were to do their best.
(2) With perfect co-operation. "All the wall was joined together." There was no part left undone by any idlers or malcontents: each man did the work appointed him. The reproaches of them that are without knits together as one man those that are within.
(3) With heartiness. "The people had a mind to work." No instruments, however cunningly devised and well-made, will do much without the "mind to work;" but with our mind in the work we can do almost anything with such weapons as we have at hand. Pray for, cherish "the willing mind" (2Co_8:12) in the work of the Lord, and then the busy hand will quickly "build the wall. C.
HOMILIES BY J.S. EXELL Vers. 1-23. The work and warfare of the Church.
I The weak of the Church.
1. Derided. "And mocked the Jews" (ver. 1).
2. Under-estimated. "These feeble Jews" (ver. 2).
3. Misrepresented. "If a fox go up, he shall even break down their stone wall" (ver. 3).
4. Prayerful. "Hear, O our God" (ver. 4).
5. Hearty. "For the people had a mind to work" (ver. 6).
6. Advancing. "Heard that the walls of Jerusalem were made up, and that the breaches began to be stopped" (ver. 7).
II The WARFARE of the Church.
1. Defensive. "And conspired all of them together to come and fight against Jerusalem, and to hinder it" (ver. 8).
2. Watchful. "Set a watch against them day and night" (ver. 9).
3. Judicious. "I even set the people with their families" (ver. 13).
4. Courageous. "Be not ye afraid" (ver. 14).
5. Religious. "Remember the Lord" (ver. 14).
6. Self-denying (ver. 23). E.
HOMILIES BY R.A. REDFORD Vers. 1-23. This description of the building of the wall of Jerusalem may be taken as representing the life of the Church militant.
The chief points are these:
I THE SPIRIT which pervades and actuates it. "The people had a mind to work." Activity, self-denial, fellowship, and fortitude.
II THE METHOD. Division and distribution of the work. Builders, fighters, burden-bearers. Some in command, others waiting upon their word. A place for every one in which to work, and every one keeping his place, and doing his utmost in it.
III THE DIFFICULTY. To do the work surrounded by enemies. Their mockery, their defiance, their active opposition. Every earnest labourer must be prepared to resist. There are special defenders of the faith, champions of truth, those who "hold the spears and the shields and the bows and the corslets, and the captains behind all the house of Judah." But beside these special fighters, the "builders had every one his sword girded by his side, and built." All the people of God should regard the defence of his truth and the protection of the life of his Church as their vocation. We cannot know at what point the attack will be made. Let all put on the armour.
IV THE GROUND OF CONFIDENCE. "We made our prayer unto our God, and we set a watch against them day and night because of them." Watch and pray. The true dependence is that which looks up to heaven, and at the same time lifts up the hands, ready for activity.
V THE VICTORY OVER HUMAN INFIRMITY. Some were discouraged. Judah said, The strength faileth, there is much rubbish, we are not able to build. The Jews nearest the danger were afraid. There will always be the discontented and the fearful ones to provoke discouragement. But there are the Nehemiahs, who "look, and rise up, and speak." The true leaders "remember the Lord." They get courage for themselves and for their brethren from the high places of faith and fellowship with God. The Church should keep its eye upon such men, and its ear open to them.
VI THE TRUMPET-CALL. "In what place ye hear the sound of the trumpet, thither assemble yourselves unto us. Our God will fight for us." There are times and places which rally God"s people. They must draw together. They must forsake for a while their special, individual appointment. They must obey the trumpet which summons them to united effort against a desperate assault. This especially true in connection with the attacks of infidelity and superstition.
VII THE UNIVERSAL REQUIREMENT. Unpausing, unresting toil and vigilance till the work is done. "Night and day." "None of us put off our clothes." The Church must endure hardness if it will accomplish its mission to build the wall of Jerusalem. Special need at times to guard against the growth of the spirit of self-indulgence, sloth, and compromise. Too much of the work is committed to the few willing labourers. All should be doing, and always doing, and doing their all. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain But it came to pass, that when Sanballat heard…
Neh_4:1-4
But it came to pass, that when Sanballat heard that we builded the wall, he was wroth.
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Sanballat: a study in party spirit
You must clearly understand, to begin with, that Samaria was already, even in that early day, the deadly rival of Jerusalem; and also that Sanballat was the governor of Samaria. And Sanballat was a man of this kind, that he was not content with doing his very best to make Samaria both prosperous and powerful, but he must also do his very best to keep Jerusalem downtrodden and destroyed. And thus it was that, when Sanballat heard that Nehemiah had come from Shushan with a commission from Artaxerxes to rebuild the walls of Jerusalem, the exasperating news drove Sanballat absolutely beside himself. And thus it is that such a large part of Nehemiahs autobiography is taken up with Sanballats diabolical plots and conspiracies both to murder Nehemiah and to destroy the new Jerusalem. We see in Sanballat an outstanding instance of the sleepless malice of all unprincipled party spirit.
1. Now, in the first place, diabolically wicked as party spirit too often becomes, this must be clearly understood about party spirit, that, after all, it is but the excess, and the perversion, and the depravity of an originally natural and a perfectly proper principle in our hearts. It was of God, and it was of human nature as God had made it, that Sanballat should love and serve Samaria best; and that Nehemiah should love and serve Jerusalem best. And all party spirit among ourselves also, at its beginning, is but our natural and dutiful love for our own land, and for our own city, and for our own Church, and for those who think with us, and work with us, and love us.
2. But then, when it comes to its worst, as it too often does come, party spirit is the complete destruction both of truth and of love. The truth is hateful to the out-and-out partisan. We all know that in ourselves. As many lies as you like, but not the truth. It exasperates us to hear it. You are henceforth our enemy if you will insist on speaking it. It is not truth that divides us up into such opposed parties as we see all around us in Church and State, it is far more lies. It is not principle once in ten times. Nine times out of ten it is pure party spirit. And I cling to that bad spirit, and to all its works, as if it were my life. I feel unhappy when you tell me the truth, if it is good truth, about my rival. And where truth is hated in that way love can have no possible home. Truth is love in the mind, just as love is truth in the heart. Trample on the one and you crush the other to death. Now the full-blown party spirit is utter poison to the spirit of love as well as to the spirit of truth. Love suffereth long, and is kind; love rejoiceth not in iniquity, etc. But party spirit is the clean contradiction of an that.
3. By the just and righteous ordination of Almighty God all our sins carry their own punishment immediately and inseparably with them. And party spirit, being such a wicked spirit, it infallibly inflicts a very swift and a very severe punishment on the man who entertains it. You know yourselves how party spirit hardens your heart, and narrows, and imprisons, and impoverishes your mind. You must all know how party spirit poisons your feelings, and fills you with antipathy at men you never saw, as well as at men all around you who never hurt a hair of your head, and would not if they could.
4. Another Divine punishment of party spirit is seen in the way that it provokes retaliation, and thus reproduces and perpetuates itself till the iniquity of the fathers is visited upon the children to the third and fourth generation of them that hate the truth and murder love. And, inheriting no little good from our contending forefathers, we have inherited too many of their injuries, and retaliations, and antipathies, and alienations also. And the worst of it is that we look on it as true patriotism, and the perfection of religious principle, to keep up and perpetuate all those ancient misunderstandings, and injuries, and recriminations, and alienations.
5. Who, then, is a wise man, and endued with wisdom among you? Who would fain be such a man? Who would behave to his rivals and enemies, not as Nehemiah, good man though he was, behaved to the Samaritans, but as Jesus Christ behaved to them? Who, in one word, would escape the sin, and the misery, and the long-lasting mischief of party spirit? Butler has an inimitable way of saying some of his very best and very deepest things. And here is one of his great sayings that has helped me more in this matter than I can tell you.
4. Let us remember, he says, that we differ as much from other men as they differ from us. What a lamp to our feet is that sentence as we go through this world! And then, when at any time, and towards any party, or towards any person whatsoever, you find in yourself that you are growing in love, and in peace, and in patience, and in toleration, and in goodwill, and in good wishes, acknowledge it to yourself; see it, understand it, and confess it. Do not be afraid to admit it, for that is God within your heart. That is the Divine Nature--that is the Holy Ghost. Just go on in that Spirit, and ere ever you are aware you will be caught up and taken home to that Holy Land where there is neither Jerusalem nor Samaria. There will be no party spirit there. There will be no controversy there. (A. Whyte, D. D.)
What do these feeble Jews?--
Feeble agencies not to be despised
When we behold a wide, turf-covered expanse, we should remember that its smoothness, on which so much of its beauty depends, is mainly due to all the inequalities having been slowly levelled by worms. It is a marvellous reflection that the whole of the superficial mould over any such expanse has passed, and will pass again, every few years, through the bodies of worms. The plough is one of the most ancient and most valuable of mans inventions; but long before he existed the land was, in fact, regularly ploughed by earth-worms. It may be doubted whether there are any other animals which have played so important a part in the history of the world as have these lowly organised creatures. Some other animal, however, still more lowly organised--namely, corals, have done far more conspicuous work in having constructed innumerable reefs and islands in the great oceans; but these are almost confined to the tropical zones. (Charles Darwin.)
Intrinsic energy not to be gauged by magnitude
Remember that lofty trees grow from diminutive seeds; copious rivers flow from small fountains; slender wires often sustain ponderous weights; injury to the smallest nerves may occasion the most agonising sensation; the derangement of the least wheel or pivot may render useless the greatest machine of which it is a part; an immense crop of errors may spring from the least root of falsehood; a glorious intellectual light may be kindled by the minutest spark of truth; and every principle is more diffusive and operative by reason of its intrinsic energy than of its magnitude. (J. Gregory.)
Censure should not interfere with duty
Be not diverted from your duty by any idle reflections the silly world may make on you, for their censures are not in your power, and consequently should be no part of your concern. (Epictetus.)
Fools-bolts should be disregarded
What action was ever so good, or so completely done, as to be well taken on all hands? It concerns every wise Christian to settle his heart in a resolved confidence of his own holy and just grounds, and then to go on in a constant course of his well-warranted judgment and practice, with a careless disregard of those fools-bolts which will be sure to be shot at him, which way soever he goes. (Bp. Hall.)
Petty criticism should be disregarded
It is often more difficult to endure the stinging of insects than to face the bravest perils. Explorers in tropical countries find these tiny, noxious creatures much more destructive of their peace and comfort than the larger and more deadly animals which sometimes beset them. Many a man faces courageously a grave peril who becomes a coward when a set of petty annoyances have worn his nerves out and irritated him to the point of loss of self-control. Every man who attempts an independent course of life, whether of thought, habit, or action, finds himself beset by a cloud of petty critics, who are, for the most part, without malice, but whose stings, inspired by ignorance, are quite as hard to bear as they would be if inspired by hate. The misrepresentations and misconceptions which good men suffer are a part of the pathos of life. The real answer to criticism is a mans life and work. A busy man has no time to stop and meet his critics in detail; he must do his work, and let that be his answer to criticism. (Christian Age.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain EXPLANATORY NOTES.] Neh_4:1-6 are in the Hebrew v. 33–38…
EXPLANATORY NOTES.] Neh_4:1-6 are in the Hebrew v. 33–38 of chap. Neh_3:1
Neh_4:1. Sanballat] See on chap. Neh_2:10. That we builded the wall] That we were building it (participle expresses not merely resolve, but act of commencing). Mocked] Afraid to use violence.
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Neh_4:2. Before his brethren] i. e. Tobiah and his brethren in council. The army of Samaria] It is likely that Sanballat had brought an armed force in sight of the city. What do these feeble Jews? &c.] Keil makes two pairs of questions. Will they leave the building of the fortified walls to themselves? i. e. Do they think they are able with their poor resources to carry out this great work? Will they sacrifice? i. e. bring sacrifices to obtain God’s miraculous assistance? Sanballat casts scorn upon the Jews’ ability and upon their faith in God. Second pair of questions; Will they finish the work to-day, directly? Have they even the requisite materials? Will they revive? &c. The building-stone of Jerusalem was limestone, which, softened by fire, loses its vitality.
Neh_4:3. Tobiah] See on chap. Neh_2:10. If a fox go up] Foxes in great numbers infested the ruined and desolate places in the mount and city of Zion (Lam_5:18).
Neh_4:4. Hear, O our God] An imprecatory prayer anticipating God’s justice.
Neh_4:5. Cover not] i. e. forgive not (Psa_85:2).
Neh_4:6. All the wall was joined together unto the half thereof] Completed to the half of the intended height.
Neh_4:7. The Arabians] Those in Samaria. See on chap. Neh_2:19. The Ammonites] Incited by their countryman Tobiah. Ashdodites] Inhabitants of Ashdod, a Philistine city destroyed three hundred years after. That the walls of Jerusalem were made up] Lit. that a bandage was applied to the walls of Jerusalem. A Biblical expression (2Ch_24:13; Jer_8:22; Jer_30:17; Jer_33:6).
Neh_4:9. We] Nehemiah and the superintendents of the work.
Neh_4:10. Judah said, &c] The labour is beyond our power.
Neh_4:12. Ten times] i. e. frequently.
Neh_4:13. Therefore set I, &c.] Nehemiah placed detachments properly armed at such points of the walls as had attained the least height, and were most exposed to attack.—Crosby.
Neh_4:14. And I looked, &c] These words can only mean, When I saw the people thus placed with their weapons, I went to them, and said to the nobles, &c., “Be not afraid of them” (the enemies): “remember the Lord, the great and the terrible,” who will fight for you against your enemies (Deu_3:22; Deu_20:4; Deu_31:6), and fight ye for your brethren, your sons and daughters, wives and houses, whom the enemies would destroy.—Keil.
Neh_4:15. God had brought their counsel to nought] Although by natural means.
Neh_4:16. My servants] Nehemiah’s personal retinue. Habergeon] Old English for “coat of mail.” The rulers, &c.] i. e. each was behind his own people who were employed on the work, to encourage them in their labour, and in case of attack to lead them against the enemy.
Neh_4:17. They which builded, &c.] The burden-bearers worked with one hand and held a weapon with the other.
Neh_4:18. The builders, &c.] Needing both hands for their work had swords girt to their sides.
Neh_4:22. Lodge within Jerusalem] Those that had their homes in the villages and distant towns should now continue night and day in the city.
Neh_4:23. Saving that every one put them off for washing] A puzzling sentence. Conjectures and emendations have been resorted to. The idea of the whole verse is clear—unceasing watchfulness.
HOMILETICAL CONTENTS OF CHAPTER 4
Neh_4:1-23. An Undaunted Heart.
Neh_4:1-23. Active Hostility frustrated.
Neh_4:1-23. The Soldier Builders.
Neh_4:1-3. The Laws of Opposition.
Neh_4:1. Anger.
Neh_4:2. The Day of Small Things.
Neh_4:4-9. Praying and Working.
Neh_4:4-5. Imprecations.
Neh_4:11. The Craft and Cruelty of the Church’s Adversaries.
Neh_4:11. Satanic Subtlety.
Neh_4:15. A Pause in the Work.
Neh_4:17-18. The Work and Warfare of Life.
AN UNDAUNTED HEART
Chap. 4
THE childlike piety and the white integrity of Nehemiah not more marked than his heroic undauntedness. Recapitulate his progress from the first resolution:—silent cherishing of his purpose; maturing of his plans; organized schemes and allotments of labour; vigilant precautions; cheery “FEAR NOT!” “Be not ye afraid” (Neh_4:14). A model to the Christian workman and soldier.
I. Reasons for fear.
1. Ridicule (Neh_4:1-3). “Mocked.” Jesus Christ mocked and spitted on. And it is enough for the disciple that he be as his Master (Joh_9:28). “Foolishness” of apostolic preaching. Greek philosophy and Roman civilization, scorn and reviling of the Nazarenes. Religion not the only department in which the right has been reviled by the wrong. Science has always begun to climb upward amid the laughter of circling ignorance. Most great principles have had a point in their history when they were believed in by one and ridiculed by all the rest. Instance—George Stephenson and the railway enterprise. (a) Don’t be ashamed of your Christian faith; let Sanballat and Tobiah laugh themselves hoarse; follow thou after life! (b) Don’t be ashamed of your Christian work. It is easy for a keen witling to pull out his cigar and point to a humorous element in your little tasks. “What do these feeble Christians? Will they revive the stony hearts of fallen men, and rear a dwelling-place for truth and peace amid the rubbish of the world?” They will, God being their helper!
2. Guile. In chap. 6 are accounts of strategy adopted by Nehemiah’s opponents where it required a wise head to keep the heart firm. Plausible pretences of enemies and feigned friendship were of no avail to bend the iron purpose of the Jewish liberator. Nehemiah’s enemies bade him join them for a conference in order to trap and hinder him (Neh_6:2-3); they warned him to beware of his reputation (Neh_6:6); they urged him to “show the white feather” (Neh_6:11). “Satan is transformed into an angel of light” (2Co_11:14). (a) How many plausible excuses a treacherous heart and a worldly friend can coin for postponement of religious decision and devotion, (b) How many reasons might not every one find in the world’s opinion for leaving his Christian work undone. “Be ye wise as serpents” (Mat_10:16).
3. Force (Neh_4:8). The conspiring rabble around the rebuilders of Jerusalem but an emblem of the circling forces which press upon the servant of God. Our way is like the way of Paul’s mariners, against “contrary winds.” Our progress is disputed “inch by inch.”
(1) The oppositions to the culture of the Christian character are manifold. A false heart within; a sin-maximed world without j break-downs and discouragements in experience.
(2) So of the oppositions to Christian work. You must rebuild your fallen fellows into society not because you are invited to do it, but in face of oppositions; nay, “the very stones will cry out;” the people you want to lift up will try in this to throw you down, or at least will “conspire to hinder.” “But consider him!” (Heb_12:3).
II. Motives for courage.
1. The power of God (Neh_4:14-15). The courage of Moses based on the “Certainly I will be with thee” of God (Exo_3:12). David’s fearlessness rested on the “Some trust in chariots, and some in horses: but we will remember the name of the Lord our God” (Psa_20:7). The three Hebrew children were firm because “our God is able to deliver us” (Dan_3:17). The undaunted apostles were fixed on the same centre (Act_4:29-30).
“And were this world all devils o’er,
And watching to devour us,
We lay it not to heart so sore;
Not they can overpower us.
And let the prince of ill
Look grim as e’er he will,
He harms us not a whit.
For why? His doom is writ;
word shall quickly slay him.”
2. The strength of right. “Thrice is he armed who hath his quarrel just.”
“My strength is as the strength of ten,
Because my heart is pure.”
“Great is truth, and shall prevail.” All such maxims of the ancient and the modern world bear the popular faith that RIGHT is MIGHT. “The world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever” (1Jn_2:17). To have “this testimony, that we please God,” is to be clad in triple steel.
III. Expedients of the imperilled.
1. Prayer (Neh_4:4; Neh_4:9). “We made our prayer unto God.” “I cried unto the Lord” is the Christian’s explanation of many a hairbreadth escape.
2. Vigilance (Neh_4:9). “We set a watch against them day and night.”
“Hear the victors that o’ercame.
Still they mark each warrior’s way,
All with one sweet voice exclaim,
Watch and pray.”
3. Hope (Neh_4:20). “Our God shall fight for us.” Giant Despair is a sad foe of Christian souls. The stroke of despondency stuns us like a blow on the head; therefore “take the helmet of hope” (1Th_5:8).
4. Perseverance (Neh_4:21 and Neh_4:23).
Application. In Christian life and in Christian work take as a motto Poly-carp’s words to his pupil—“Stand thou firm as an anvil that is beaten.”
“Write on thy heart this holy principle,
Nobly resolve and do as thou resolvest,
Thou shalt not die till victory crown thy brows.”
ACTIVE HOSTILITY FRUSTRATED
Chap. 4
Various forms of active hostility frustrated through the combined vigilance and prayer of the Church. “The adversaries of the Lord shall be broken to pieces” (1Sa_2:10). Whenever a door of usefulness is opened there are many adversaries (1Co_16:9). Stand firm and fearless, “in nothing terrified by your adversaries” (Php_1:28). “Be not ye afraid of them: remember the Lord!” (a) Remember the Lord God, who has been described as All-eye. Let this encourage. He knows all the details of individual lives. Let this warn. He scrutinizes all thoughts and deeds. (b) Remember the Lord Christ. “All his adversaries were ashamed” (Luk_13:17).
I. Hostility to the work of God assuming phases of growing intensity.
1. Rage. Sanballat had laughed (Neh_2:19); now he is enraged (Neh_4:1).
2. Mockery (Neh_4:2). Tobiah was only Sanballatʼs echo (Neh_4:3).
3. Conspiracy (Neh_4:7-8). This opposition a sign of success; an honour paid to truth. When Dr. Johnson wrote anything that was not vilified he said, “I did not strike hard enough, or the blow would rebound.” “Woe unto you when all men shall speak well of you!” (Luk_6:26).
II. The Church fortifying herself against expected assault.
1. By appealing to God (Neh_4:4-5). “Eight times in this book Nehemiah interjects a prayer. They are prayers while writing, not while acting. The grounds of this prayer are—
(1) God’s people are despised;
(2) excited to fear by the enemy.”—Crosby. “Prayer is a sure anchor in all storms; and they never perish that humbly fly unto it and cleave unto it. Prayer is a salve for all sores; yea, it healeth not only body and soul, but even hard stony walls. No kind of earthly physic that God hath made is good for all kind of folk at all times, and all kind of diseases; but this heavenly physic of prayer, in wealth and woe, in plenty and poverty, in prosperity and adversity, in sickness and in health, in war and peace, in youth and age, in life and death, in mirth and sadness, yea, in all things and times, in the beginning, midst, and ending, prayer is most necessary and comfortable. Happy is that man that diligently useth it at all times.”—Pilkington.
2. By redoubled activity in prosecuting the work. “So built we the wall,” &c. (Neh_4:6). “Prayer did not slacken the energy of the Jews. They experienced the redoubled zeal and activity which all true prayer produces. They made their prayer to God, and set a watch against their foes day and night. All the natural means, whether of mind or matter, form channels through which God conveys his grace in answer to prayer. To stop these channels is to cancel prayer. Prayer was never intended to foster idleness or diminish responsibility.”—Crosby.
3. By organized vigilance (Neh_4:9).
4. By defensive preparations (Neh_4:13). “The Lord said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward” (Exo_14:15). There is a time to pray and a time to prepare to fight. Let the farmer sow his seed, and then pray for rain and sunshine.
5. By mutual encouragement (Neh_4:14). Workers tire; warriors flee when hope dies.
6. By self-denying assiduity (Neh_4:16; Neh_4:21-23).
III. The evil counsels of the Church’s adversaries frustrated by Divine interposition. “God brought their counsel to nought” (Neh_4:15). “Our God shall fight for us.” There are laws; is there not a law-giver? There are agencies; point they not to an agent? Will our modern magicians never say, like those of Egypt (Exo_8:19), “This is the finger of God.”
“Oft in danger, oft in woe,
Onward, Christians, onward go;
Fight the fight, maintain the strife,
Strengthened with the bread of life.
Onward, then, to glory move,
More than conquerors ye shall prove:
Though opposed by many a foe,
Christian soldiers, onward go.”
THE SOLDIER BUILDERS
Chap. 4
Energy, unity, and perseverance (chap, 3) give way to discouragement within and conspiracy without.
I. Combination of prayer and watchfulness (Neh_4:9). Prayer without watchfulness is hypocrisy; watchfulness without prayer is presumption. An old writer, speaking of men as stewards, urges wise trading. Their WAREHOUSE (i. e. heart and memory) must store up precious things—holy affections, grateful remembrances, celestial preparations. Their WORKHOUSE (or their actions), wherein they retail to others. Their CLOCK-HOUSE (e. g. their speech), which must speak the truth. Their COUNTING-HOUSE (or conscience), which should be scrupulously kept, or everything else will fail.
II. Combination of precept and example. Nehemiah “looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not ye afraid,” &c. (Neh_4:14). But he was not content with that. “WE returned to the wall” (Neh_4:15). “He that sounded the trumpet was by me” (Neh_4:18).
III. Every builder was also a soldier. “They which builded on the wall, and they that bare burdens, with those that laded, every one with one of his hands wrought in the work, and with the other hand held a weapon. For the builders, every one had his sword girded by his side, and so builded” (Neh_4:17-18).
IV. A mutual co-operation went hand in hand with personal work and responsibility. “Every one unto his work” (Neh_4:15).
(Abridged from Rev. J. M. Randall’s ‘Nehemiah, his Times and Lessons.’)
THE LAWS OF OPPOSITION
Neh_4:3. But it came to pass, &c.
The unconscious working of men’s minds is a servant of law. There is a reign of law. Distinguished Christian thinkers hold that the great scientific doctrine of evolution “ratifies all that is highest and holiest in the nature of man,” and makes out a new “claim to reverent acceptance of supernatural truths.” There is a Divine government of the passions of men. “Surely the wrath of men shall praise thee,” &c. (Psa_76:10). “The emotions excited by the passions in our senses are not free. An angry man is carried beyond himself in spite of himself. These emotions are not proportional. A timorous man turns as pale at the sight of a fanciful as of a real danger. These emotions do not obey the orders of our will. The movement is not a gentle stream, but a rapid flood.”—Saurin. Sanballat was angry; Tobiah was scornful.
I. Men seek in others what they find in themselves. The old maxim of English law. Every man is to be deemed honest until he is proved to be a rogue; the dishonest the reverse. Cowards disbelieve in bravery. There is a moral obliquity of vision. The unjust cannot appreciate justice. Impure men suspect impurity everywhere. The compact of the wicked is not binding. Judas and the priests. “I have sinned.” “What is that to us?” (Mat_27:4-6). They cast off Judas when he had served their purpose, and took back their own accursed coins. All wrong-doing is blunder as well as crime. Marvellously deep and philosophic are the prophet’s words: “Wherefore do ye spend money for that which is not bread?” (Isa_55:2).
II. All the branches of opposition grow out of the great trunk of selfishness. Sanballat the Samaritan and Tobiah the Ammonite rejoiced in the laying waste of Jerusalem. Its loss was their gain. “Our gain” explains many facts of history in ancient and modern times. Selfish gain has entered temples, disgraced senate houses, tarnished otherwise fair reputations. Gain has been England’s god. Speculation has been a species of madness. “Look not every man on his own things, but every man also on the things of others,” is a peculiarly Christian injunction.
III. Great work is generally accomplished by a committee of one. There was one Nehemiah against Sanballat, Tobiah, men of Arabia, &c. (Neh_4:7); one Luther against Rome, the monks, and the schoolmen; one Tindal against Bishop Tonstal and Sir Thomas More. John Evangelist Gossner was a solitary worker—“One-in-hand” somebody styled him. “It’s quite true,” he said, laughing, when it came to his ears; “and yet old ‘One-in-hand’ carries more passengers than your Four.” Organize, organize—that is well. But individuality is lost in the mass.
Application.
1. “We mortal millions dwell alone.”
2. The way of sorrow leadeth to the city of God.
3. Whatever has value is bought at a high price.
Illustrations:—The spirit of cynicism. “The Cynics were a sect of philosophers among the Greeks, founded by Antisthenes, who, on account of his snappish, snarling propensities, was frequently called ‘the dog;’ and probably enough it may have been on account of this that his school of philosophy was called the Cynic or Dog school. He was stern, proud, and unsympathetic. He taught that all human pleasure was to be despised. He was ostentatiously careless as to the opinions, the feelings, and the esteem of others. He used to appear in a threadbare dress, so that Socrates once exclaimed, ‘I see your pride, Antisthenes, peeping through the holes in your cloak!’ His temper was morose, and his language was coarse and indecent. It is from this old school of philosophy that we derive the term cynicism; and we commonly apply it now-a-days to that mood or habit of mind which looks out upon mankind with cold and bitter feeling, which finds little or nothing to admire in human character and action, which systematically depreciates human motives, which rejoices to catch men tripping, which sneers where others reverence, and dissects where others admire, and is hard where others pity, and suspects where others praise. Distinguish between cynicism and satire. No doubt the cynic is often satirical; satire is just the kind of weapon that comes ready to his hand. But the same weapon may-be wielded by very different hands, and in very different causes; and satire may often be employed by men who are anything but cynical. There is such a thing as genial satire—the light and even humorous play of irony or sarcasm around some venial fault, or some peculiar excrescence of character. Then there is also the satire of moral indignation, which applies the stinging lash to manifest vices, or pours the vials of scorn on some detestable meanness, in order to make the shameless ashamed, or to infuse a healthy contempt of vice into the souls of those who are still uncontaminated by it. The old Hebrew prophets knew how to wield this weapon, and even in the pages of the New Testament it finds its fitting place. In fact, all such satire as this—whether of the genial or the vehement type—is often used by men who are passionate admirers of human excellence, and who are not only warmly attached to individuals, but also earnest lovers of their race. Whereas it is the very characteristic of cynicism that it lacks earnestness. It knows nothing of a noble scorn. Its satire is neither genial nor vehement. Even its humour is always sardonic. Its very bitterness, although intense, is unimpassioned. It is a kind of acrid gelatine. The fully-developed cynic prides himself on his indifferentism. Remorselessly he dissects and analyzes human character and action; for, like Iago, he ‘is nothing, if not critical;’ but his criticism has no useful end in view; he is not seeking to make others wiser or better. He is scarcely earnest enough even to care about his success in stinging and wounding? It is simply his ‘way’ to pick faults and to sneer. We find the culmination of this cynicism in Goethe’s ‘Mephistopheles;’ and indeed the word ‘devil’ itself means ‘accuser’—the slanderer of God and man.”—Finlayson.
“Let us keep our scorn for our own weaknesses, our blame for our own sins, certain that we shall gain more instruction, though not amusement, by hunting out the good which is in anything than by hunting out the evil.”—Kingsley.
“Sarcasm I now see to be, in general, the language of the devil: for which reason I have long since as good as renounced it.”—Carlyle.
ANGER
Neh_4:1. Sanballat was wroth, and took great indignation
It is not a sin to be angry, but hard not to sin when we are angry. Anger is a tender virtue, and such as by reason of our unskilfulness may be easily corrupted and made dangerous. He that in his anger would not sin, must not be angry at anything but sin. Our Saviour was angry with Peter, and angry with the Pharisees for the hardness of their hearts (Mat_16:23; Mar_3:5). Moses was even blown up with holy anger at the people for the golden calf. “Do not I hate them that hate thee? I hate them with a perfect hatred,” saith David; “I count them mine enemies” (Psa_139:21). This is the anger of zeal, found in Phinehas, Elijah, Elisha, our Saviour, Joh_2:17; and should have been found in Adam towards his wife, in Eli towards his sons, in Lot towards his servants (Gen_13:7). It must have a good rise and a good end, saith Bucer, else it becomes a mortal, not a venial, sin, as the Papists fondly conclude from Mat_5:22 : “Whosoever is angry with his brother without a cause,” &c. There is a just cause then of anger; sin, as an offence to God. And there must be a just measure observed, that our anger for sin render us not unfit either to pity the sinner (as our Saviour in his anger did the obstinate Pharisees) or to pray for him (as Moses for those idolaters he was so enraged at—Exo_32:31-32). Anger that is not thus bounded is but a “momentary madness,” saith the heathen; it resteth in the bosom of fools, saith Solomon, whether it be anger, wrath, or hatred (for into those three degrees Damascen distinguisheth it). The one, saith he, hath beginning and motion, but presently ceaseth; the other taketh deep hold in the memory; the third desisteth not without revenge. Clichloveus compareth the first to fire in stubble; the second to fire in iron; the third to fire that is hid and never bewrayeth itself, but with the ruin of the matter wherein it hath caught. Some are sharp, some are bitter, a third kind are implacable, saith Aristotle. The first are the best, that, as children, are soon angry and as soon pleased again. “Be ye children in malice” (1Co_14:20). Of Beza, his colleagues would often say that, like the dove, he was without a gall. Giles of Brussels, martyr, when the friars (sent to reduce him) did any time miscall him, he ever held his peace, insomuch that those blasphemers would say abroad that he had a dumb devil in him. Cassianus reports that when a certain Christian was held captive of infidels, tormented with divers pains and ignominious taunts, being demanded by way of scorn and reproach, “Tell us what miracle thy Christ hath done?” he answered, “He hath done what you see, that I am not moved at all the-cruelties and contumelies you cast upon me.” Christ did “not strive, nor cry, nor did any man hear his voice in the streets;” who, “when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously” (Mat_12:19; 1Pe_2:23). So did Moses when murmured against by Aaron and Miriam. He was meek, and complained not. The less any man strives for himself, the more is God his champion. Anger is a short devil, saith Chrysostom; the fury of the unclean spirit. “Wrath killeth the foolish man” (Job_5:2), delivers him to the destroyer, if it rest in his bosom especially, and lodge a night with him, which is the second degree above mentioned.
“Let not therefore the sun go down upon your wrath;” for that is all one as to give place to the devil, who hereby entereth the heart and takes possession. Many there are that suffer the sun not only to go down upon their anger, but to run his whole race, yea, many races, ere they can be reconciled; whereby their anger becomes inveterate, and turns into malice, for anger and malice differ but in age. Now “cursed be this anger, for it is fierce; and this wrath, for it is cruel” (Gen_49:7). It is the murder of the heart (Mat_5:21 seq.); the fountain of the murder both of the tongue and hand. Hence it is said, “He that hateth his brother is a man-slayer” (1Jn_3:15). He is so in desire, he would be so in deed if he durst. There is a passion of hatred and there is the habit of it. The former is a kind of averseness and rising of the heart against a man when one sees him, so that he cannot away with him, nor speak to nor look courteously or peaceably upon him, but one’s countenance falls when he sees him, and he even turns away, and by his good will would have nothing to do with him: this is the passion of hatred. The habit of it is when the heart is so settled in this alienation and estrangement that it grows to wish and desire and seek his hurt. This is that third and worst sort of anger. Are we mortal, and shall our anger be immortal? To be revenged is more honourable than to be reconciled, saith Aristotle. This is the voice of nature. Thus “the spirit that is in us lusteth to envy.” But God giveth more grace.
1. Cease therefore from anger and refrain strife. “Fret not thyself in any wise to do evil” (Psa_37:8). When thou findest thyself incensed and chafing ripe, presently lay a necessity of silence upon thyself; as Ahasuerus walked a while in his garden ere he would pass sentence upon Haman. Another repeated the Greek alphabet ere he would say or do anything in his anger. He doth better that repeateth some grave sentences of Scripture, such as these: “Be angry, but sin not; be slow to wrath; avenge not yourselves, but give place to wrath; submit to God; resist the devil, and he will fly from you.” This devil of anger, if thus resisted by Scripture, will surely fly; he cannot bide by it; especially if we set ourselves to pray it down.
2. Get thy heart purified by faith, for faith makes patience. When the disciples heard that they must forgive till seventy times seven times in a day, they prayed, “Lord, increase our faith” (Luk_17:5). The wisdom from above is first pure, then peaceable (Jas_3:17). Unrepentant David was cruel to the Ammonites. The devils are most impure, and therefore most malicious; Christ, on the other side, most pure, and therefore most gentle.
3. Study to be quiet and do your own business. Seldom is a patient man inquisitive, or an inquisitive man patient. It doth require much study to live quietly.
4. Consider the deformity, disgrace, and danger of anger. Plato and Seneca have advised the angry man to look at his face in a glass. Anger hurteth not great minds.
5. Consider wisely of God’s providence, presence, patience. Set God before thy passions, and they will be soon hushed.
6. Add a constant endeavour to be lowly. Keep the strict watch of the Lord over your heart; pray down your passions. Your labour will not be in vain.
(From Trapp’s ‘Marrow of many good Authors.’)
THE DAY OF SMALL THINGS
Neh_4:2. What do these feeble Jews?
Two great events in the history of the returned captives from Babylon: building the second temple; rebuilding and fortifying the city. Subject—That God produces great events by comparatively feeble means.
I. As it relates to the objects of personal religion. “What do these feeble Jews?” Zechariah said, Who hath despised the day of small things? (Neh_4:10). We may ask, Who has not? All do. It is quite to the taste of human nature in its search after that which is great to overlook that which is small. The captives did so as well as their heathen persecutors; they wept when they saw the foundation (Ezr_3:12). Zerubbabel and Zechariah probably did too. “Not by might!” (Zec_4:6). Good men do, both in judging of their own religion and that of other people. It is possible to err on the side of despondency as well as on that of presumption. We dishonour God as much by denying the grace we have as by boasting of the grace we have not. We ought not to despise it because it is day. (α) A day which God originates; (β) the day of Christ’s power; (ϒ) a day which must advance to its perfection, and shall never know a night. Though man despises it, God does not. He sees the flower in the bud, the pearl in the shell, the man in the infant, the heir of glory in the child of grace. He sees not only what they are, but what they shall be. Remember that God accomplishes his greatest designs by apparently slight and inconsiderable means. (a) In nature. (b) In providence. (c) In grace. The birth of an infant child in the manger at Bethlehem seemed a very ordinary occurrence, but it was an event on which the salvation of the world was made to turn. The cross of Christ is to them that perish foolishness; to the saved it is the power of God (1Co_1:18). The rod of Moses; Gideon’s lamps, pitchers, and trumpets; the rams’ horns at Jericho; David’s sling and stone, worked wonders. Pharaoh’s dreams were made the means of Joseph’s advancement. The ark, though small, saved the heirs of a shipwrecked world. Zoar, a little city, saved Lot from the shower of fire. The mantle of Elijah divided the waters of Jordan. The kingdom of heaven is like a grain of mustard seed (Mat_13:31-32). The stone which the builders rejected was made the head of the corner. This is the Lord’s doing! (Mat_21:42.)
II. That God accomplishes great events by small means encourages in all our efforts to promote the good of others.
1. To the preaching of the gospel at home and the diffusion of the gospel abroad. “We have this treasure in earthen vessels” (2Co_4:7). We are often discouraged. The disproportion between the means and the end; the slow progress of the renovating principle. We would recognize the presence and advance of the kingdom of God. Where is the Lord God of Elijah? (2Ki_2:14). Where are the kings for nursing fathers? (Isa_49:23). Where are the great masters of science and literature? Where are the nations born in a day? The confederacies of guilt are still powerful, and the enemies of the truth replete with confidence. The answer to all this is, God’s ways are not our ways. That we can clothe our exertions with a power not our own. Remember, the most weak and uninfluential may be made to effect great things, as Naaman’s little maid. A mite cast into the treasury of God is not overlooked. It may produce ten talents.
2. The parent and Sunday school teacher.—Anonymous.
PRAYING AND WORKING
Neh_4:4-9. Hear, O our God; for we are despised, &c.
The man-ward side of prayer.
I. It narrows the conditions of the strife. Who are Sanballat and Tobiah? Men of position, ranging under them Arabians, Ammonites, and Ashdodites—a crowd of warriors. Who is Nehemiah? A chieftain of a handful of “feeble Jews.” “Hear, O our God!” The cause is thine. “Let thy work appear unto thy servants, and thy glory unto their children. Establish thou the work of our hands upon us” (Psa_90:16-17). When, like “Moses the man of God,” any man of God discovers that God’s work and his work are one and the same thing, the aspect of affairs is changed. The contest is then spiritual. The forces arrayed are light and darkness, truth and error, God and the devil.
II. It inspires energy. “So built we the wall,” &c. (Neh_4:6). “Nevertheless we made,” &c. (Neh_4:9). Nevertheless! The foes were many, powerful, determined, bloodthirsty. Nevertheless God was approachable. Work was possible, pressing, needing earnest minds and willing hands.
III. It awakens faith. Prayer first, then work, in the assurance that the prayer will be answered and the work successful.
“Patience! have faith, and thy prayer will be answered.
Look at this delicate plant that lifts its head from the meadow,
See how its leaves all point to the north as true as the magnet;
It is the compass-flower, that the finger of God has suspended
Here on its fragile stalk, to direct the traveller’s journey
Over the sea-like, pathless, limitless waste of the desert.
Such in the soul of man is faith.”
Illustrations:—“ ‘Ora et labora,’ writes Dr. Wichern in one of his pleasant papers, ‘is carved on a peasant’s house in the Vierland. “It must be French,” said a neighbour’s wife, as I stood looking at the legend; “but you know it just means—
With this hand work, and with the other pray, And God will bless them both from day to day.”
“Ora et labora is the legend of the Christian’s faith, and the plan of his life. His fervent prayer begets honest, manly, unshrinking work; his work, as it is faithful, and it is faithful in proportion as he realizes it is for God, throws him back upon prayer. It is true that this connection is regarded with some suspicion. It is associated with the failure, and worse, of monastic life. Ora et labora was the monkish watchword with which men went into the wilderness, and builded up their lonely cells, and toiled at their simple gardens, and knelt in solemn thought of the world behind them, through long fastings and wakeful nights. But on their lips it was a profound mistake. They had cut themselves off from brotherly sympathies and social duties, from the entire sphere of Christian work. They had thrown themselves upon the selfishness of lonely hours and solitary thoughts. Their ora, earnest and well meant at first, became mechanical and unreal; their labora was a fiction. They had no right to their motto. And remembering the hollowness and hypocrisy to which their system brought them, its utter worthlessness, its world-wide scandal, men have shrunk with fear from the truth they misused. Nor are they alone guilty. Those who by practice or speech arrogate to prayer the time and place of ordinary duties are in the same error. Divorced from the common charities of life, prayer must become mechanical and untrue. If it be used to set some apart, on some sacred and haughty height above the rest and the ordinary obligations of society, if it only make them more rigid censors of others, while they themselves are less kindly, less helpful, less useful, who can wonder that the world revolts, or that the more thoughtful and reverent minds are carried to the other extreme, and boldly say that work is prayer? Work is no more prayer than prayer is work, although the looseness of the expression is often forgiven for the deeper truth of the thought. Work is no more prayer than a walk in the fields is religious worship. To the devout man both are devout; to the undevout man they are nothing. Nay, work without prayer is as dangerous, ay, and more, than prayer without work. It is the practical ignoring of God, of a spiritual world and spiritual laws. It is the start downwards to the grossest and most superstitious materialism. It is a clear peril of our present time. We do not want to be reminded of the need and dignity and sacredness of work; the whole century is preaching that; but we do want to be taught the need and sacredness of prayer, and that it is a force, of which though the world knows nothing, yet it establishes greater than the world’s works.”—Stevenson.
“Prayer is a strong wall and fortress of the Church. It is a godly Christian’s weapon, which no man knows or finds but only he who has the spirit of grace and of prayer.”—Luther.
IMPRECATIONS
Neh_4:4-5. Hear, O our God; for we are despised, &c.
This prayer takes its tone, form, and expression from the imprecations in the Psalms—the “Cursing Psalms,” as some have styled them. Consider we then some Specimens of such, Psalms, that we way know where the difficulty lies; and in what way if any, this difficulty may be solved.
I. The following are fair specimens:—
Psa_5:10. “Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee.”
Psa_10:15. “Break thou the arm of the wicked and the evil man: seek out his wickedness till thou find none.”
Psa_28:4. “(Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert.”
Psa_40:14. “Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil.”
Psa_68:2. “As smoke is driven away, so drive them away: as wax melteth before the tire, so let the wicked perish at the presence of God.”
Psa_83:9-17. “Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison: which perished at Endor: they became as dung for the earth. Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna. O my God, make them like a wheel; as the stubble before the wind. As the fire burneth a wood, and as the flame setteth the mountains on fire; so persecute them with thy tempest, and make them afraid with thy storm. Fill their faces with shame; that they may seek thy name, O Lord. Let them be confounded and troubled for ever; yea, let them be put to shame, and perish.”
Psa_109:6-15. “Set thou a wicked man over him: and let Satan stand at his right hand. When he shall be judged, let him be condemned: and let his prayer become sin. Let his days be few; and let. another take his office. Let his children be fatherless, and his wife a widow. Let his children be continually vagabonds, and beg: let them seek their bread also out of their desolate places. Let the extortioner catch all that he hath; and let the strangers spoil his labour. Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children. Let his posterity be cut off; and in the generation following let their name be blotted out. Let the iniquity of his fathers he remembered with the Lord; and let not the sin of his mother be blotted out. Let them be before the Lord continually, that he may cut off the memory of them from the earth.”
Psa_137:7-9. “Remember, O Lord, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof. O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us. Happy shall he be, that taketh and dasheth thy little ones against the stones.”
These passages seem to breathe a vindictive spirit; they seem to be opposed to the spirit of the New Testament.
II. In what way is the difficulty to be solved?
1. Whatever difficulty there exists is created by the Bible itself. It cannot be said that the writers indulged in feelings which they were unwilling to record. The Bible is thus a book of candour. There was some reason for making the record.
2. It may be a fair subject of inquiry how much of what is charged as wrong, harsh, and vindictive belongs to the spirit of the age. To know how much words express, we must understand the customs and habits of the times. The strong language used by a Covenanter or a Puritan may have expressed no other internal emotion than would be expressed by the milder language which we should use.
3. Part of these passages may undoubtedly be regarded as prophetic: expressing what would be, rather than indicating any wish that such things should be. Part—not all.
4. Some of the expressions are a mere record of the feelings of others. The inspired writer is only responsible for the fairness of the record; e. g. cruelty of sons of Jacob (Gen_34:25-29; Gen_49:6-7), David (2Sa_12:31), Joab, Ahithophel, Ahab. In Psa_137:8-9 the pleasure which they would actually feel who should wreak vengeance on Babylon is described.
5. Can such imprecations ever be right? (a) David was a magistrate, a king. As a magistrate, he represented the state, the majesty of the law, the interests of justice. (b) Punishment is right when properly inflicted. (c) Arrangements are made in every community for detecting and punishing crime, (d) A Judge who prays that he may discharge his duty has no vindictive feeling.
6. There is another solution of the difficulty. These expressions are a mere record of what actually occurred in the mind of the Psalmist, and are pre-served to us as an illustration of human nature when partially sanctified. If such is a just view of the matter, then all that inspiration is responsible for is the correctness of the record; the authors of the Psalms actually recorded what was passing in their own minds. They gave vent to their internal emotions. They state feelings which men have actually had. They do not apologize for it; they do not pause to vindicate it; they offer no word in extenuation of it, any more than other sacred writers did when they recorded the facts about the errors in the lives of the patriarchs, of David, and of Peter. In some of these ways it is probable that all the difficulties with regard to “imprecations” in the Bible may be met. Those who deny the inspiration of the records that contain them should be able to show that these are not proper explanations of the difficulty; or that they are not consistent with any just notions of inspiration.—Barnes, abridged.
THE CRAFT AND CRUELTY OF THE CHURCH’S ADVERSARIES
Neh_4:11. And our adversaries said, They shall not know, neither see, till we come in the midst among them, and slay them, and cause the work to cease
Chapter gives view of Nehemiah’s discouragements. Like waves of the sea breaking upon him, he an unshaken rock. Like Job’s messengers, one hardly gone before another comes. Like Ezekiel’s prophecy, mischief upon mischief.
First verse: adversaries’ rage. Second verse: venting itself in foam. But this is cool: it reaches blood-heat (Neh_4:7-8).
I. A strong combination against the Church of God. “Adversaries.”
II. A wicked design they were combined in. “To cause the work to cease.”
III. A bloody means propounded. “Slay them.”
IV. A subtle way projected for the effecting of this. “Secretly, suddenly.”
Sum of the whole. The great design of the enemies of the Church is by craft or cruelty, or both, to hinder any work that tends to the establishment or promoting of the Church’s good.—Matthew Newcomen, 1642.
SATANIC SUBTLETY
Neh_4:11. And our adversaries said, They shall not know, neither see, till we come in the midst among them, and slay them, and cause the work to cease
The malice of Satan by his members is so great against the building of God’s city, that by all means, inward enemies and outward, fair words and foul, sword, fire and faggot, war and peace, in teaching or holding their tongue, knowledge or ignorance, undermining or conspiracies, and all other devices whatsoever, they let none slip, but try all, that they may overthrow all, and not so much to do themselves good as to hinder others; to set up themselves in the sight of the world, and to deface the glory of God; but in the end all is in vain, and our God shall have the victory. They will not yet use any open violence, but cunningly come on them unawares.
1. In this serpentine, crafty, and malicious dealing of these wicked men appeareth the old serpentine nature and malice of Satan, that old enemy of God and man from the beginning. God said to the serpent that the seed of the woman should tread upon his head, and the serpent should tread upon his heel (Genesis 3). Crafty and subtle men, when they will work a mischief, go privily about it, to deceive the good man. God endued man, when he made him, with such a majesty in his face, afore he fell to sin, that all creatures did reverence and fear him; and although sin hath much defaced and blotted out that noble majesty and grace that God endued him with, yet it is not utterly disgraced and taken away, but some spark and relic remaineth at this day, that no wild nor venomous beast dare look a man in the face boldly and hurt him, but will give place for the time, and seek how he may privily wound or hurt him when he seeth him not. These crafty and subtle foxes, therefore, like the seed of the serpent, would not openly invade nor gather any great power of men against them, but at unawares steal on them privily, afore they should suspect any such thing. This is the nature of wicked men, so craftily to undermine the godly.
2. The next property of the serpent that appeareth in these wicked men is, that they mercilessly would murder them when they had once thus suddenly invaded them. Satan was “a murderer from the beginning,” as St. John saith; and therefore no marvel if his children be bloodsuckers, like unto the father. When he would not spare the innocent Lamb of God, Jesus Christ, but most cruelly crucified him, why should we marvel to see him by his wicked children so greedily seek to shed innocent blood still?
3. The last property of Satan appeareth here most plainly in these wicked men, in that they would so gladly overthrow this building of Jerusalem, that it should never be thought on any more. Satan is “the prince of this world,” and therefore cannot abide another king to reign, nor any kingdom to be set up but his own; and for maintaining of that he will strive by his members unto death. And as it falleth out thus generally in the building of God’s spiritual house and city that all sorts of enemies most diligently apply themselves, their labour, wit, power, policy, and friendship to overthrow the true worship of God, so particularly “Satan goeth about like a roaring lion, seeking whom he may devour,” and therefore every man hath great need to be wary and circumspect, that he be not suddenly overthrown, but let him watch and put on “the whole armour of God” (Eph_6:13-18), that he may stand stoutly in the day of battle, and through the might of his God get the victory. The devil never ceaseth, for if he cannot overthrow the whole Church, yet he would be glad to catch any one that belongeth to the Lord if he could.—Bishop Pilkington.
A PAUSE IN THE WORK
Neh_4:15. We returned all of us to the wall, every one unto his work
A dangerous pause. Judah had become faint—hearted (Neh_4:10). The opponents were gaining strength (Neh_4:11). Terror had taken hold upon the neighbouring Jews (Neh_4:12.) An armed outlook was necessary (Neh_4:13). Nehemiah encouraged the workers to wait the issue (Neh_4:14). The enemy noted the attitude and saw that God had brought their counsel to nought (Neh_4:15). The pause was over. Once again to the work. There is the truth of life in this parable.
I. A period of preparation is essential to successful work. Lightly begun means easily discontinued. Count the cost (Luk_14:28-33). Raw haste is sister to undue delay. Find thy task, calculate thy strength, and rest not until the evening. Impetuous natures need patience and perseverance; fearful and timid natures need courage and self-reliance; all need encouragement. Moses—“Who am I, that I should go unto Pharaoh?” (Exo_3:11-22). Joshua—“Be strong” (Jos_1:1-9). Jeremiah—“I am a child” (Jer_1:4-10). Ezekiel—“Be not afraid of them” (Eze_2:3-8). Nehemiah’s workmen—“Be not ye afraid” (Neh_4:13-14).
II. Joyous acceptance of the allotted task is a great element of strength. Duty as duty, or duty joyously done, how different! Love thy task. Do it for its own sake, and it will become easier. Such service is perfect freedom. Men see what most interests them. An artist on entering a room sees pictures; a student books; an architect decorations.
“The wide world
Is full of work, and everything therein
Finds in it its best blessedness. The bee
Sings at his task throughout the summer day.”
III. Earnest work is sure to provoke opposition. Ridicule (Neh_4:1), compromise (Neh_6:2), misrepresentation (Neh_6:7), attack (Neh_4:8).
IV. Work is instrumental in developing personal character. What canst thou do? Nehemiah proved his men by trial.
V. Fluctuation in the success of an undertaking is no reason for relinquishing it (Neh_4:10-15).
George Stephenson’s motto was “PERSEVERE.” “Go on, sir, go on,” was D’Alembert’s advice to a young discouraged student. John Wesley, interrogated as to the remarkable success of his followers, said, “They are all at it, and always at it.”
VI. The power of combined action in meeting a common foe (Neh_4:13; Neh_4:23). Nelson the day before Trafalgar took two officers who were at variance to the spot where they could see the fleet opposed to them. “Yonder,” he said, “are your enemies; shake hands and be friends, like good Englishmen.”
“Oh! ye the ministers of Christ, and stewards of his truth,
Lead ye the band, all vigorous in faith’s immortal youth.
But not alone shall ye repair,
For all must aid in toil and prayer.
Then let them say the work is nought, to scoff us into fear.
What is the answer we must make? Calmly the walls to rear;
Building with weapons girded on;
Warriors until the work is done.”
Enlarged from ‘Scenes from the Life of Nehemiah.’
THE WORK AND WARFARE OF LIFE
Neh_4:17-18. They which builded on the wall, and they that bare burdens, with those that laded, every one, &c.
Nehemiah 4 one of the Bible scenes that has indelibly impressed itself upon the popular imagination. Like the “lamps, pitchers, and trumpets” of Gideon’s army, the “sword and trowel” of Nehemiah’s army has passed into a proverb. Only scenes, books, pictures, sculptures become popular that present the elementary conditions of human life, that go down to the rock on which the structure of human society rests, e. g. the parables of Jesus, Bunyan’s ‘Pilgrim’s Progress,’ Nehemiah 4 a picture of the work and warfare of life.
I. The conditions of the conflict.
1. Against the solicitations of self-indulgence. “The people had a mind to work” (Neh_4:6). Not always so. The spirit is not always willing. And when the spirit is willing the flesh is often weak. True (a) of the cultivation of personal character. To conquer pride, subdue passion, root out evil dispositions, to “grow in grace,” not an easy thing. In this sense “flesh and blood cannot inherit the kingdom of God.” A Christian docs not always “sail with a straight course,” as did Paul on his first voyage to Europe (Act_16:11). Oftener, like the same apostle on a later voyage, he “sails slowly” (Act_27:7), or the “ship sticks fast and remains unmoveable” (Act_27:41). Speak to the children of Israel that they go forward, is God’s message to the inspired leaders of every age. What doest thou here? is his question to every dispirited and inactive Elijah. Jonah may sit for awhile under the shadow of the gourd, but when the morning calls him to his work and to his labour the gourd perishes. True (b) of working for one’s fellows. Social and philanthropic work. How little response of gratitude from those to whom you give, from those whom you toil to raise. Religious teaching and influence. Manifold are difficulties and discouragements. Unless work be its own reward, who shall continue? No motive lower than the stars, no inspiration less stable than trust in God, will enable a man to war against the lust of self-indulgence.
2. Against foes. (a) Foes may be violent and pronounced as Sanballat (Neh_4:1). With such as these a man can count. Rouse a lion, and the consequences are clear. The arch foe and many of his emissaries are not unwilling to show a bold front to a servant of God. Specially if it can be said of him—
“Servant of God, well done!
Well done! thy words are great and bold;
At times they seem to me
Like Luther’s in the days of old,
Half battles for the free!”
Words for freedom, for brotherhood, against oppressors, against shams, must count the cost. Reformers, Covenanters, Puritans “resisted unto blood, striving against sin” (Heb_12:4). (b) Foes may be subtle and plot in secret (Neh_4:11). Against these we are comparatively defenceless. It is dastardly to stab in the dark. But the assassin is dastardly. Guilt makes cowards. (c) Foes have the advantage of numbers and possession (Neh_4:7). They were on the ground. Nehemiah and his compatriots’ loss was their gain. “They conspired all of them together,” &c. (Neh_4:8). The good have always been a minority. The great have too often been on the side of the majority. “Not many wise, not many mighty,” &c. (1Co_1:26-29). “We wrestle not against flesh and blood” only, “but against principalities,” &c. (Eph_6:12-13).
3. Against friends, (a) Half-hearted friends (Neh_4:12). They had patriotism enough to warn Nehemiah of danger. But they dwelt near the adversaries. A decided foe better than a doubtful friend. Gideon’s 300, who had not time to kneel to drink, better than countless crowds of self-indulgent people (Judges 7). “Art thou for us?” said Joshua to the angel-captain (Joshua 5.). For or against is understood. But half-heartedness never won a battle, never gained a victory. (b) Dispirited friends (Neh_4:10). The wall was built somewhat, but they feared their strength would give out. Fear and faith are antagonists. Trust in thy cause, trust in the God of thy cause, cures for dispiritedness.
“I know not what the future hath
Of marvel or surprise,
Assured alone that life and death
His mercy underlies.
And if my heart and flesh are weak
To bear an untried pain,
The bruised reed he will not break,
But strengthen and sustain.”
II. The conditions of victory.
1. All at it (Neh_4:13). Every man at work. Every man at his own work. Every man under discipline—under the rulers (Neh_4:14), under Nehemiah (Neh_4:18-20). Generalize these particulars. Nobody can do my work. My task is my own. No man can lift responsibility off his own shoulders. There is a cry to every man from some helpless man, or mass of men, “Come over and help us.” The unnamed disciple of John 20 did outrun Peter, and came first to the sepulchre; but Peter first went into the sepulchre. Had he more courage or less reverence? Never mind—each left the other scope to work. St. John has left a greater name than his brother James. But James died for the truth. In this holy war men call life the feeble cannot be dispensed with. Nehemiah conferred with the nobles (Neh_4:14). Nehemiah needed the bearers of burdens (Neh_4:17).
2. Unslumbering vigilance. We “set a watch” (Neh_4:9). “I set the people,” &c. (Neh_4:13). “And it came to pass,” &c. (Neh_4:16). There is a lesson of life in the heading of this chapter in our Bibles—“Nehemiah prayeth and continueth the work.” Patient waiting is a grace; perseverance is a virtue. Men are sometimes enervated by success. They become unwatchful. “Doctor,” said his wife to Martin Luther one day, “how is it that, whilst subject to papacy, we prayed so often and with such fervour, whilst now we pray with the utmost coldness and very seldom?” “Every one with one hand held a weapon” (Neh_4:17). “He that sounded the trumpet was by me” (Neh_4:18). “In what place ye hear the sound of the trumpet, resort ye thither unto us” (Neh_4:20). These are only the dictates of worldly prudence. So true is it that “the children of this world are in their generation wiser than the children of light” (Luk_16:8). What said the greatest Christian Teacher? “The Son of man is as a man taking a far journey, who left his house, and gave to every man his work, and commanded the porter to watch. Watch ye therefore. What I say unto you, I say unto all, Watch” (Mar_13:34-35; Mar_13:37).
Illustration:—“That man is happy who can combine work and watching in perfect harmony—who has Stephen’s life of labour and Stephen’s vision in the end. In every soul there should be the sisters of Bethany, active effort and quiet thought, and both agreeing in mutual love and help. But Mary no longer sits at the feet of Christ and looks in his face; she stands at the door and gazes out into the open sky to watch the tokens of his coming, while in this hope her sister in the house still works. In due time he will be here to crown every humble effort with overflowing grace, to satisfy the longing soul that looks for him, and to raise all the dead for whom we weep.”—Dr. Ker.
3. Resort to the unseen Refuge. “Hear, O our God” (Neh_4:4). “Be not ye afraid: remember the Lord” (Neh_4:14). “Our enemies heard that God had brought their counsel to nought” (Neh_4:15). “Our God shall fight for us” (Neh_4:20). Our God—the attestation of experience. “He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee” (Job_5:19). The Apostle Paul appealed from Festus unto Cæsar. Nehemiah appealed from Sanballat to God. In the miracle of feeding our Lord turned an inward look upon the troubled, calculating thoughts of his disciples, though “he himself know what he would do.” He turned an outward look upon the hungry, trustful crowd: “Make the men sit down.” He directed an upward look to God: “When he had taken the five loaves and the two fishes he looked up to heaven.” The inward look revealed distrust; the outward look revealed need; the upward look revealed strength and supply. A parable of life. Look abroad—the work is great; look within—calculate resources; look up—“Thy God hath commanded thy strength.” “Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth’s sake. The Lord hath been mindful of us: he will bless us. He will bless them that fear the Lord, both small and great. We will bless the Lord from this time forth and for evermore. Praise the Lord” (Psalms 115).
ADDENDA TO CHAPTER 4
SENTENCES FROM OLD WRITERS
Sanballatʼs opposition (Neh_4:1-2). “The devil and his servants have ever been utter enemies to reformation. Jabesh-gilead would send in none to help the Lord against the mighty (Jdg_21:9); no more would Meroz (Jdg_5:23). Josiah met with much opposition; so did St. Paul wherever he came to set up evangelical and spiritual worship, which is called a reformation (Heb_9:10). All the world was against Athanasius in his generation, and Luther in his; rejecting what they attempted with scorn and slander. Nehemiah and his Jews were not more busy in building than the enemies active in deriding, conspiring, practising to hinder and overthrow them.” “If thou hast not the favour of men, be not grieved at it; but take this to heart, that thou dost not behave thyself so warily and circumspectly as it becometh the servant of God and a devout, religious man.” “Why art thou troubled when things succeed not as thou wouldest or desirest? For who is he that hath all things according to his mind?”
Tobiah’s scorn, (Neh_4:3). “Say not, ‘Should I suffer these things from so contemptible a fellow as this?’ Yes, truly; in consideration of that patient and meek spirit which was in Christ. No man will ever be reconciled by wrath or revenge. Victory consists in virtue, not in vice.” “One devil does not drive out another.” “We chiefly seek God for our inward witness, when outwardly we be contemned by men, and when there is no credit given unto us.” “Thou canst not have two paradises.” “Christ was willing to suffer and be despised; and darest thou complain of any man?” “Let thy thought be on the Highest.” “Whom God will keep no man’s perverseness shall be able to hurt.” “Have a good conscience, and God will well defend thee.”
Nehemiah’s prayers (Neh_4:4-5; Neh_4:9). “Nehemiah hateth not the men, but their wickedness; so we learn to put a difference betwixt the man and the sin of man, and pray for mercy to the one and justice to the other. Man is God’s good creature, and to be beloved of all sorts; sin is of the devil, and to be fled of all sorts.” “His prayer is not long, but full.” “Faithful prayer is never ineffectual. So built we the wall. This followed upon Nehemiah’s prayer as a gracious answer to it; the people were encouraged, and the wall finished.” “Beware of hating the person whilst thou abhorrest his sin.” “Prayer is the key of heaven; the pillar of the world; the fire of devotion; the light of knowledge; the repository of wisdom; the strength of the soul; the remedy against faint-heartedness; the forerunner of honour; the nurse of patience; the guardian of obedience; the fountain of quietness; the comfort of the sorrowful; the triumph of the just; the helper of the oppressed; the refreshment of this life; the sweetening of death; and the foretaste of the heavenly life.” “God prevents our prayers, meets us (as it were) half-way, and courts our friendship, being a thousand times more ready to give than we are to receive.”
Nehemiah’s watchfulness (Neh_4:9). “It is not sufficient to pray and then to neglect such means as God hath appointed us to use for our defence and comfort, no more than it is to say, when he hath prayed, I will live without meat and drink, and God himself shall feed me. For as the Lord hath taught us to pray, ‘Give us this day our daily bread,’ so he hath commanded us to work for it, and saith, ‘If any will not work, neither shall he eat.’ ” “Sin opens the door to the devil.” “Awaken us, O God, that we may watch; draw us to thee, and we will run the straight way, through Jesus Christ our Lord.”
Judah’s defection (Neh_4:10). “It is an easy matter to begin a good work, but a special gift to stand in all storms and continue to the end.” “Judah’s escutcheon was a lion, but here he is unlike himself.” “Nehemiah might well have said to these men of Judah, as Alexander once did to a faint-hearted soldier of his that was of his own name, ‘Either leave off the name of Alexander, or be valiant.’ So either hold out and bear up under your burdens, or be Judah no more. Never was anything too hard for Alexander, because he never held anything impossible to be effected.”
Nehemiah’s policy and appeal (Neh_4:11-14). “Their brethren from abroad gave the workmen intelligence; and this was a friendly office, for premonition is the best means of prevention.” “It was their duty to have come home, stood in storms, and help to build Jerusalem. But God, which turneth our negligence and foolishness to the setting forth of his wisdom and goodness, gave them a good will and boldness to further that building as they might.” “Away with that cowardly passion which unmans a man. Remember the Lord, whom he that feareth needs fear none else.” “God and the world cannot be friends; and that maketh so few courtiers to tread this road.”
Soldier-builders (Neh_4:15-23). “Courage and strength without wisdom is foolish rashness, and wisdom without courage and strength is fearful cowardliness.” “Nehemiah was an active man, trading every talent.” “In the Christian’s panoply there is no mention of armour for the back, though there is for the breast, because a Christian soldier should never fly.” “In God’s cause a man must be bold and blush not.” “Fear of the enemy did not weaken them, but waken them.” “Time was precious, and they redeemed and improved it. The common complaint is, We want time; but the truth is, we do not so much want as waste it.” “Nehemiah said not to his men, Go YE, but, Go WE.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain We see in this passage:
Neh 4:6
We see in this passage:
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I. Co-operation. "The people had a mind to work." Success in war is due to two principles. The one is, Divide your enemy; and the other is, Unite yourselves. In proportion as co-operation has been real and vital, in that proportion has it been crowned with success.
II. Cheerfulness. "The people had a mind to work." (1) Some men think that their function is that of critic or censor. (2) Sometimes people have a mind to speak, but not to work. (3) As they worked with purpose, so they worked with cheerfulness.
III. Success. "And all the wall was joined unto the half thereof."
E. Mellor, The Hem of Christ’s Garment, p. 192.
References: 4:7-6:1, Neh 6:14.—Homiletic Magazine, vol. xi., p. 342. Neh 4:10.—Spurgeon, Sermons, vol. xx., No. 1156.
Neh 4:17
I. There are pressing difficulties in the believer’s way while he is engaged in the prosecution of his work. The Christian life is a scene of perpetual conflict. Heart-corruption is the greatest foe of the Christian. From that he cannot flee. And had he nothing else than this corruption to fear while he strives to rear up the spiritual edifice—i.e., to advance in grace and in godliness—he would yet require to be furnished, as the people were under Nehemiah, with the weapon to defend as well as with the implement to build.
II. When we consider the very dangerous position which the Christian occupies, with a crafty adversary on the one side—viz., Satan—an alluring and sometimes a threatening foe on the other side—viz., the world—and a treacherous heart within, his proper attitude is that which was assumed by the people spoken of in the text, every one of whom, while with one of his hands he wrought in the work, with the other hand held a weapon. (1) The Jews in the text were in the exercise of constant watchfulness. They knew that there was evil meditated against them, but they knew not the moment when the onset might be, and therefore, like wise men, they stood prepared for it. Christian watchfulness is one of the most indispensable and, at the same time, one of the most comprehensive duties to which the disciples of Jesus are called. (2) The Jews were careful to furnish themselves with the means of defence. The Christian has the shield of faith and the sword of the Spirit, which is the word of God. (3) The attitude of the Jews indicates the firmest determination to make progress in their work. Advancement is the watchword of the Christian. Let each one act upon it.
A. D. Davidson, Lectures and Sermons, p. 83.
Neh 4:18, Neh 4:21
The restoration of God’s temple by the armed labourers of Nehemiah is a familiar and noble illustration of the restitution of the spiritual temple, "which temple are ye," says St. Paul. Steadfast labour through trouble and hindrance is the method by which at once God’s high purposes are accomplished and His servants disciplined and perfected. We can labour with but one hand, as it were; the other is on the hilt of our sword the while.
I. If we are temples of the Holy Ghost at all, as St. Paul assures us lovingly that we already are, we know this, that we are not perfect, well-built, undefiled shrines. Much is lost, but even in our souls there is a remnant left. The foundations of the first building are yet traceable. If the skyward roof is gone, and the tall and shining pillars lie low, we may yet set our feet on the unstirred marbles of the pavement.
II. But this were poor comfort if this were all. Little would it profit to know how glorious the past had been if we believed that its glory had departed never to return. In the time of Nehemiah it was dawning anew. If the Jews were no more a proud, unbroken race, they were a free people, a ransomed and liberated nation. And to us surely the application is very plain. We too have been set free, not without the strong crying and tears of our Saviour and our Prince, not that we may leisurely enjoy His realm, but be active and able lords of our own, and in His spirit and by our labour restore in ourselves that holiness and glory which we have lost.
III. The rebuilding was a very different scene from the first building. Of old, in profound peace, in wealth, in joy, the Temple, and the king’s house, and the city walls had risen higher and higher. Now they laboured sore beset, savage, taunting foes about them and among them. It has been, and it is, even so with us; nor can we expect it otherwise. How far off and how fair is the story of the first foundation of this house of ours. How painful do we daily find the process of its rebuilding. Evil men and evil spirits fain would hinder the restoration of our holy city and of the temple that is in our hearts. Therefore there is but one thing for us to do: we must build our walls sword on side.
IV. Lastly, though this our temple be rebuilding at such disadvantage, in a way so different from its first rise, yet the promise is for us good also, as of old, "that the glory of the latter house shall exceed the glory of the former." That shall be more precious which was restored at the price of such trouble and pains than that which was founded in wealth and ease. Man reformed after his fall shall be greater and holier than unfallen man. Redeemed, he shall stand higher than when untempted.
Archbishop Benson, Boy Life: Sundays in Wellington College, p. 259.
Reference: 4—Parker, Fountain, Aug. 2nd, 1877.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The Machinations of the Enemies of the Jews
The Machinations of the Enemies of the Jews
1. Sanballat] His irritation at Nehemiah's arrival (Neh_2:10) was increased by the work accomplished by the latter.
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2. Fortify themselves] The same word as that used in Neh_3:8, with a like uncertainty of meaning. Some render 'will they (the Persian authorities) let them alone?' Will they sacrifice?] i.e. in the hope of obtaining supernatural assistance.
4. In the land of captivity] Nehemiah's desire for the confusion of his enemies not unnaturally took the form of a wish that they might experience the fate which he and his countrymen had undergone.
6. Was joined.. thereof] The circuit of the wall was completed and raised to half the intended height.
7. The walls.. made up] RV 'the repairing of the walls.. went forward.'
9. We made our prayer.. a watch] Nehemiah and his followers, whilst commending themselves in prayer to God, took every precaution within their power.
10. Judah] i.e. the Jews.
12. From all places, etc.] perhaps, 'from all places, Ye must return to us,' this being an appeal from the Jews of the neighbouring towns to their fellow-citizens who had gone to work at Jerusalem, summoning them to return for their protection. But LXX has 'From all places they come up against us.'
13. On the higher places] RV 'in the open (i.e. exposed) places': where they could be seen to be on guard.
15. We returned] This implies that the enemy for a time abandoned the design described in Neh_4:11.
16. Habergeons] RV 'coats of mail.'
17. With those that laded] RV 'laded themselves': i.e. laboured vigorously. Every one .. weapon] This clause probably refers to the second of the two classes named in the beginning of the v., viz. those that bare burdens. These with one hand carried materials and with the other held a missile. The 'builders' (Neh_4:18), on the contrary, who had to use both hands for their work, only wore swords.
21. Half of them] This refers back to the servants mentioned in Neh_4:16.
23. Men of the guard] i.e. the Persian guard attached to Nehemiah as governor: cp. Neh_2:9. Saving that .. washing] RV renders,' every one went with his weapon to the water': whilst others suggest, 'every one sent for water'; but the text is too defective to be translated with certainty: the LXX omits the clause.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 1. The indignation and sneers of the enemies (Neh…
CHAPTER 4
1. The indignation and sneers of the enemies (Neh 4:1-3)
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2. Nehemiah’s ejaculatory prayer (Neh 4:4-6)
3. Conspiracy, and more prayer (Neh 4:7-9)
4. Nehemiah’s precautions and confidence (Neh 4:10-23)
Neh 4:1-3. Sanballat (hate in disguise) having heard of the successful building of the wall, became very angry and mocked the Jews. And Tobiah the Ammonite used sarcasm. He said that which they build will be so weak that one of the foxes, which infested the broken-down walls (Psa 63:10) could break these newly built walls again.
Neh 4:4-6. The answer to these sneers was prayer. The language these two enemies used was provoking, but Nehemiah’s refuge is prayer. Hezekiah did the same when the Assyrian taunted him and defiled the God of Israel. It is another of the brief ejaculatory prayers of Nehemiah. There are seven of them in this book: chapters 2:4; 4:4-6; 5:19; 6:14; 13:14, 22, 29. He prayed, “Hear, our God, for we are despised, and turn their reproach upon their own head, and give them for a prey in the land of captivity; and cover not their iniquity, and let not their sin be blotted out from before thee; because they have provoked thee to anger before the builders.” He cast himself wholly upon God and with this prayer Nehemiah and the people put the matter in the hands of the Lord. They were an object of contempt, as His people who were doing the work of the Lord wanted to have done. Sanballat and Tobiah were the enemies of God. This prayer reminds us of the many imprecatory prayers in the psalms. When in the future another remnant of the Jews returns to the land, they will face in the great tribulation more powerful enemies than this remnant had to contend with. The man of sin, the Antichrist, will be in control, and it is then that they will pray these prayers, some of them almost like Nehemiah’s prayer (Psa 109:14).
The work was not hindered by the taunts of the enemy. “So built we the wall; and all the wall was joined together unto the half thereof, for the people had a mind to work.” If only God’s people are in touch with God and cast themselves wholly upon Him, all the efforts of the enemy are unavailing.
Neh 4:7-9. As the work progressed and the Samaritan enemies saw that their taunts were unsuccessful, they became very wroth and conspired to use force and fight against Jerusalem. Sanballat and Tobiah had gathered others, the Arabians, Ammonites and Ashdodites, to hinder the work. Behind them stood the same enemy of God, Satan, who always hinders the work of God. His work of opposition is the same in every age. A very serious time had come to the builders of the wall. The enemy was threatening to fall upon them, and perhaps destroy what they had built. “Nevertheless we made our prayer unto our God.” It was prayer, dependence on God, first. The next thing they did was to take precaution against the enemy--”and set a watch against them day and night, because of them.” But was not prayer enough? Why the setting of a watch if they trusted the Lord? If they had not done this it would have been presumption on their part. Their action did not clash with their trust in God.
Neh 4:10-23. There was also discouragement in their midst. As the apostle wrote of himself, “without were fightings, within were fears” (2Co 7:5), this was true of them. They became timid and fainthearted. It was Judah, the princely tribe, whose emblem was the lion, which showed discouragement and was ready to give up in despair. But Nehemiah made no answer to the complaint “we are not able to build the wall.” The best remedy was to keep right on praying, working and watching. The adversaries intended to make a surprise attack and slay the workmen and cause the work to cease. That was their plan; but they did not reckon with God, who watched over His people. Ten times the Jews which were scattered among these adversaries warned them of the great danger of the coming attack. This was another discouragement. Then Nehemiah acted in the energy of faith. He knew God was on their side and that He would fight for them. He prepared the people for the threatening conflict and armed them with swords, spears and bows. Then he addressed them with inspiring words. “Be not afraid of them: Remember the Lord, great and terrible, and fight for your brethren, your sons and your daughters, your wives and your houses.” All was at stake. No mercy could be expected from the wicked adversaries. It was a blessed battle-cry he gave to them: “Remember the Lord.” If He is remembered and kept before the heart defeat is impossible. The great preparation was soon reported to the enemies, by which they knew that their attack had become known. Nehemiah saw in it all God’s gracious and providential dealings, “God had brought their counsel to nought.” Then he continued to work at their task of building the wall. But they did not become careless. They continued to be on their guard. “Every one with one of his hands wrought in the work and with the other hand held a weapon.” A trumpeter stood at Nehemiah’s side. If he sounded the alarm they were to gather together; then, said Nehemiah, “our God shall fight for us.” “So we labored in the work, and half of them held the spears from the rising of the morning till the stars appeared.” We leave it with the reader to apply all this to our spiritual warfare against our enemies. The Sword of the Spirit is the Word of God, and constant watching is needed for that.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Plans of the Adversaries
The Plans of the Adversaries
v. 1. But it came to pass that, when Sanballat, the Samaritan leader, heard that we builded the wall, he was wroth, and took great indignation, being filled with jealous rage, and mocked the Jews, not daring to use violence on account of the favor shown the Jews by the Persian monarch.
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v. 2. And he spake before his brethren and the army of Samaria, for he may actually have brought an armed force in sight of Jerusalem to intimidate the Jews, and said, What do these feeble Jews? They were weak both as to wealth and as to numbers. Will they fortify themselves? Will they sacrifice? Will they make an end in a day? that is, Will they accomplish it by day, openly? Will they revive the stones out of the heaps of the rubbish which are burned? He tried to show the absurdity of Nehemiah’s undertaking in raising the walls on the old foundations, in using the charred, moldered, and broken stones of the first wall.
v. 3. Now, Tobiah the Ammonite was by him, Neh 2:10, and he said, Even that which they build, if a fox go up, he shall even break down their stone wall. Tobiah seconded his master in the attempted ridicule by declaring that the strength of a fox, many of which had made their dens on Mount Zion during the exile, Lam 5:18, was sufficient to overthrow the wall. At this point Nehemiah inserts a personal remark.
v. 4. Hear, O our God; for we are despised; and turn their reproach upon their own head, and give them for a prey in the land of captivity,
v. 5. and cover not their iniquity, and let not their sin be blotted out from before Thee; for they have provoked Thee to anger before the builders, in the sight of the Jews engaged in the work of building the walls, or, vexed with alarm the builders. It was not a vindictive utterance, but a prophetic prayer flowing from pious and patriotic zeal for the glory of God and the success of His cause.
v. 6. So built we the wall, continuing in spite of all the efforts of the enemies to discourage them; and all the wall was joined together unto the half thereof, the half of the intended height; for the people had a mind to work, with the exception of a few, who were related to the Samaritans, they worked with a will. Those who undertake the work of the Lord in true faith will not permit the ridicule of the enemies to discourage them, but will piously trust in the power of God to support them.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Now when Sanballat
Now when Sanballat
Here Nehemiah uses the word "now" to signal a new part of the story.
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Sanballat ... Tobiah
These are the names of a men. See how you translated this in Nehemiah 2:10. (See: How to Translate Names)
it burned within him, and he was furiously angry
Here "it" refers to Sanballat's realization that the Jews are rebuilding the walls. This speaks of Sanballat becoming very angry as if his anger were a burning fire. AT: "he became furiously angry" or "he became very angry" (See: Metaphor)
In the presence of his brothers
"In the presence of his kinsmen" or "In the presence of his clan"
What are these feeble ... Will they restore ... Will they offer ... Will they finish the work in a day?
Sanballat poses these questions to mock the Jews. These can be written as statements. AT: "These feeble Jews can accomplish nothing. They will never restore the city for themselves. They will not offer sacrifices. They will not finish the work in a day." (See: Rhetorical Question)
feeble Jews
"weak Jews"
in a day
This speaks of not finishing something quickly by saying that it cannot be accomplished in a day. AT: "quickly" (See: Metaphor)
Will they bring to life the stones from the piles of rubble after they were burned?
Sanballat also poses this question to mock the Jews. This can be written as a statement. AT: "They will not bring to life again the stones from piles of rubble that were burned." (See: Rhetorical Question)
bring to life the stones from the piles of rubble after they were burned
This speaks of the people rebuilding the city as if they were bring it back to life. AT: "restore the city and rebuild its walls from the useless stones that were burned and turned into rubble" (See: Metaphor)
from the piles of rubble after they were burned
This can be stated in active form. AT: "from piles of rubble that someone had burned" (See: Active or Passive)
If only a fox went up on what they are building, it would break down their stone wall
Sanaballat mocks the wall and exaggerates how weak it is by saying that a fox could knock it down. AT: "That wall they are building is so weak that even if a little fox climbed up on it, their stone wall would fall to the ground" (See: Hyperbole and Generalization)
translationWords
anger
mock
Jew
brother
Samaria
restore
sacrifice
works
life
stone
Ammon
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.