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Sanballat and Geshem sent to me, saying, “Come! Let’s meet together in the villages in the plain of Ono.” But they intended to harm me.
I sent messengers to them, saying, “I am doing a great work, so that I can’t come down. Why should the work cease, while I leave it, and come down to you?” They sent to me four times like this; and I answered them the same way.
Nehemiah 6:2-4 sits inside this longer paragraph.
Now when it was reported to Sanballat, Tobiah, and to Geshem the Arabian, and to the rest of our enemies, that I had built the wall, and that there was no breach left in it (though even to that time I had not set up the doors in the gates) Sanballat and Geshem sent to me, saying, “Come! Let’s meet together in the villages in the plain of Ono.” But they intended to harm me.
I sent messengers to them, saying, “I am doing a great work, so that I can’t come down. Why should the work cease, while I leave it, and come down to you?” They sent to me four times like this; and I answered them the same way. Then Sanballat sent his servant to me the same way the fifth time with an open letter in his hand, in which was written, “It is reported among the nations, and Gashmu says it, that you and the Jews intend to rebel. Because of that, you are building the wall. You would be their king, according to these words. You have also appointed prophets to proclaim of you at Jerusalem, saying, ‘There is a king in Judah!’ Now it will be reported to the king according to these words. Come now therefore, and let’s take counsel together.”
Sanballat and Geshem sent to me, saying, “Come! Let’s meet together in the villages in the plain of Ono.” But they intended to harm me.
I sent messengers to them, saying, “I am doing a great work, so that I can’t come down. Why should the work cease, while I leave it, and come down to you?”
They sent to me four times like this; and I answered them the same way.
That Sanballat and Geshem sent unto me, saying, Come, let us meet together in some one of the villages in the plain of Ono. But they thought to do me mischief.
And I sent messengers unto them, saying, I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?
Yet they sent unto me four times after this sort; and I answered them after the same manner.
that Sanballat and Geshem sent unto me, saying: 'Come, let us meet together in one of the villages in the plain of Ono.' But they thought to do me mischief.
And I sent messengers unto them, saying: 'I am doing a great work, so that I cannot come down; why should the work cease, whilst I leave it, and come down to you?'
And they sent unto me four times after this sort; and I answered them after the same manner.
26 distinct cross-references across this passage (27 total citations).
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Geneva Bible translators 1599 · Public Domain On v3 Meaning, that if he should obey their request, the…
Meaning, that if he should obey their request, the work which God had appointed, should cease: showing hereby that we should not commit ourselves to the hands of the wicked.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–4 Neh 6:2 That Sanballat and Geshem sent unto me,…
Neh 6:2 That Sanballat and Geshem sent unto me, saying, Come, let us meet together in [some one of] the villages in the plain of Ono. But they thought to do me mischief.
Ver. 2. That Sanballat and Geshem sent unto me] As if solicitous of my safety, and careful of the common good. He that hateth dissembleth with his lips, and layeth up deceit within him. When he speaketh fair believe him not; for there are seven abominations in his heart, Pro 26:24-25. Nehemiah well knew that all this pretended courtesy was but dross upon dirt, Neh 6:13, a fair glove drawn upon a foul hand, a cunning collusion to undo him. He therefore keeps aloof: quia me vestigia terrent, &c.
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Come, let us meet together] Thus they called him to conference and consultation whiles the doors were not yet upon the gates; purposely to take him off the work; as the fox diverts the huntsman from following the hare; and as our deceitful hearts do too often draw us away from the prosecution of good purposes, by casting many other odd impertinent matters an our way.
In the plain of Ono] Which was in the tribe of Benjamin, Neh 11:30-31, near to Jerusalem; that he might the sooner come, and be the more secure; so the Papists appointed Trent for their conventicle, as near to the Reformed Churches; inviting their divines thereunto sub fide publica; under public trust, but that council was carried by the pope and his complices, with such infinite guile and craft, without any sincerity, upright dealing, and truth, as that the Protestants, Calvin, Buret, &c., kept off; as seeing that it was to no purpose to come among them.
But they thought to do me mischief] To kill me, or, at least, to captivate me.
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 On vv2–3 Let us meet together; to consult about the common…
Let us meet together; to consult about the common service of our master the king of Persia, or to make a friendly accommodation.
Ono; a city in the tribe of Benjamin; of which see Neh 11:35; 1Ch 8:12.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv2–4 Then Sanballat and Geshem sent unto me,.... Messengers:
Then Sanballat and Geshem sent unto me,.... Messengers:
saying, come, let us meet together in some one of the villages; in Cephirim, which Jarchi takes to be the name of a place, perhaps the same with Cephirah, a city in the tribe of Benjamin, Jos 18:26
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in the plain of Ono; which was in the same tribe, see Ch1 8:12, they might pretend a friendly meeting, to accommodate differences between them, or to converse together about the general interest of the king of Persia in those parts:
but they thought to do me mischief; to kill him, or at least to confine him; this he either conjectured from their general character and behaviour, or he had intelligence of their design.
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 On vv2, 4 Meet - To consult about the common service of…
Meet - To consult about the common service of our master the king of Persia, or to make a friendly accommodation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–3 Verse 2. Come, let us meet together in -…
Verse 2. Come, let us meet together in - the plain of Ono.] They wished to get him out of Jerusalem from among his friends, that they might either carry him off, or murder him. Ono is supposed to have been in the tribe of Benjamin, near Jordan.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3–4 Neh 6:3. I am doing a great work —…
Neh 6:3. I am doing a great work — He acquainted them that he thought the business which they might have with him could not be of such importance as that which he had in hand; and therefore he would not put a stop to it to come and confer with them. Thus he tells them one, but not the only, nor the principal reason of his refusal; for he properly judged that it would answer no good end to intimate to them his suspicions of their design to compass his death.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v2 The choice made of Ono, on the skirts of…
The choice made of Ono, on the skirts of Benjamin, 25 or 30 miles from Jerusalem, as the meeting-place, was, no doubt, in order to draw Nehemiah to a distance from his supporters, that so an attack might be made on him with a better chance of success.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2–3 Make. Protestants, "meet together." (Haydock) --- When the adversaries…
Make. Protestants, "meet together." (Haydock) --- When the adversaries of faith find themselves unable to suppress it, they offer peace: so when Protestants began, and where they are still weak, they would have none persecuted for any opinions in religious matters; "but where they are strong they hardly grant toleration to Catholics." (Worthington) --- This has been no where more observable than in these [British] islands, where the spirit of persecution has not yet subsided, though banished from most other countries. See Dr. Milner’s 4th let. to a Preb.; Debates in Parl. 1810, &c. (Haydock) --- Villages. Most of the Latin editions, before Sixtus V read, in vitulis in campo uno, (Calmet) "with sacrifices of calves in some one field." (Haydock) --- Perhaps Cephirim, (Tirinus) or copirim, "villages," (Haydock) may be the name of a place in the plain of Ono, (Tirinus) which is styled the valley of craftsmen, (chap. xi. 35.; Calmet) in the tribe of Benjamin, near the Jordan. (Adrichomius) --- Mischief, by taking or killing. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv2–3 2. Let us meet — For conference.
2. Let us meet — For conference.
Plain of Ono — Probably the same as “the Valley of Craftsmen,” in Neh_11:35; some depression or torrent-bed close by Ono, in which that and other villages seem to have been located. Ono and Lod were Benjamite towns, built by Elpaal or by one of his sons. 1Ch_8:12. The Talmudists locate these towns three miles apart, and the modern village Kefr Ana, about five miles north of Lydda, is, perhaps, the representative of the ancient Ono.
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Thought to do me mischief — Designed either to assassinate him or take him prisoner.
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 On vv2–4 2. Sanballat and Geshem] It is noticeable that Tobiah’s…
2. Sanballat and Geshem] It is noticeable that Tobiah’s name is not also mentioned. Some commentators have held that this omission is to be accounted for by the fact of Tobiah being ‘the mere servant of Sanballat’ (see Neh_2:10). But the explanation seems very improbable when we consider the prominence of Tobiah in Neh_2:10; Neh_2:19, Neh_4:7, Neh_6:17; Neh_6:19, Neh_13:7-8, and the way in which his name is mentioned in Neh_6:12; Neh_6:14. It is better to suppose that Nehemiah’s enemies deputed two of the most crafty of their number to make these overtures for an interview. An invitation to meet and discuss matters with only two of the leaders would wear a friendly and innocent appearance. Perhaps Tobiah and the other conspirators were intended to take advantage of Nehemiah’s absence and to make a surprise attack upon Jerusalem.
in some one of the villages] R.V. in one of the villages. According to this translation the invitation leaves it open to Nehemiah to select the place of meeting. But literally the Hebrew gives ‘in the villages (Chephirim)’. It is very possible that this word gives the name of a place (cf. Chephirah, Ezr_2:25), as Rashi long ago suggested. It is certainly natural to expect that Sanballat and Geshem would name a place for the proposed interview; and the form of the Hebrew word favours this explanation. The proposed meeting-place then would be ‘Hacchephirim.’
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in the plain of Ono] On Ono, see Ezr_2:33 (Neh_7:37; Neh_11:35; 1Ch_8:12). An interview in the plain of Ono would have necessitated Nehemiah’s absence from Jerusalem during three or four days. The object of his enemies was doubtless to seize or assassinate him at a distance from Jerusalem.
thought to do me mischief] ‘thought’ i.e. ‘considered how.’ Cf. Neh_6:6, ‘think to rebel.’ Gen_50:20, ‘ye thought (R.V. meant) evil against me.’ ‘Mischief,’ lit. ‘evil,’ by which expression Nehemiah hints that his foes plotted to assassinate him. Cf. 1Sa_23:9, ‘Saul devised mischief.’ Est_8:3, ‘the mischief of Haman the Agagite.’
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 On v2 (2) Sanballat and Geshem.—In the original of Neh_6:1, Tobiah…
(2) Sanballat and Geshem.—In the original of Neh_6:1, Tobiah is not distinguished from Sanballat by another preposition, as Geshem is; and here he is omitted, as not to appear in the conference otherwise than as Sanballat’s secretary.
In some one of the villages in the plain of Ono.—Probably, in Hahkiphirem, the name of a village in the plain of Ono, which was on the borders of Philistia, more than twenty miles from Jerusalem.
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 On v2 In some one of the villages. The Hebrew has…
In some one of the villages. The Hebrew has "in the villages," which seems too vague. Bertheau therefore suggests, "in Hakkiphirim," taking the word as the name of a particular village, which is probably right. Ono was near Lydda, in the plain country bordering on Philistia. They thought to do me mischief. An euphemism for "they thought to murder me.
Hindrances repelled.
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"I am doing a great work, so that I cannot come down." This reply of Nehemiah to his subtle enemies is worthy of adoption by us in relation to all that would hinder us in Christ"s service. In giving them this turn, we may employ the words "come down," used here of locality, in the sense of descending to a lower mental or moral level.
I WHO MAY WELL ADOPT THESE WORDS.
1. All Christians.
(1) In relation to their spiritual culture, the working out of their own salvation, which is indeed "a great work.
(2) In relation to their special calling in life. Which is to each his "great work that which must occupy most of his time and thought and toil; that in which he is especially to glorify God.
(3) In relation to any work of Christian benevolence in which each may be engaged.
2. Those who occupy positions of peculiar responsibility. Whether in secular life or in the Church. Statesmen; parents, the nurture and training of whose families is "a great work;" ministers of religion; all on whom others depend for guidance, etc.
II To WHOM, AND OF WHAT, THEY MAY BE EMPLOYED. To all who would tempt us
1. Into obvious sin.
2. Into whatever practice would hinder us in our duty.
What is right for one may be wrong for another, because it would hinder him in his Christian life or work. Each must judge for himself what would be a hindrance to him. Let every one "seek first the kingdom of God and his righteousness," intent supremely on serving God and serving his generation according to the will of God, and all inferior things will be seen in their true light, and take their proper place. Let every one also leave his fellow Christians to order their lives according to their own judgment of what is right and good for them. He, however, who would live greatly for great ends must often say as to pursuits, amusements, gratifications of taste, social intercourse, etc., lawful or laudable in others, "I am doing," etc.
III THE REASONABLENESS OF THE WORDS AS THUS EMPLOYED. Concentration of mind and energy is essential to success in all important pursuits, and is adopted by all who determine to succeed. Whatever would hinder, however tempting, has to be resolutely renounced. The same concentration and self-denial are required in the Christian life, and are the more imperative and reasonable on account of the greatness of its aims and the peculiar perils which attend it. In conclusion
1. The sentiment of the text may be misapplied. As when (if such cases may be supposed possible) a pastor "cannot come down" from his studies to visit the sick or the poor, or to give counsel to the inquiring or the perplexed; or parents "cannot come down" from any other employment, secular or spiritual, to care properly for the good of their children; or the contemplative and studious Christian "cannot come down" to works of active benevolence, or even to diligence in his secular calling.
2. The sentiment may be pushed too far. Human nature cannot bear a perpetual strain; is not the better for incessant concentration on even the highest subjects and pursuits. We need variety. Recreation (truly such) is as much a duty as serious occupation. Sin is always to be renounced, but not always are we to refuse to "come down" to lighter matters than those of our main business in life. The highest life we can reach will be not hindered, but promoted, by a wise descent to lower things; and that not only because of the relief thus gained, but because the highest principles can be exercised and nourished by employment in the smallest matters.
3. To all temptations to real neglect of our work the words of the text should be perseveringly applied. Like Nehemiah, let us to every renewed temptation "answer after the same manner."
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 On v3 A great work.
Neh_6:3
A great work.
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A great work
A story is told of an old man who rived long ago. A friend asked him the cause of his complaints, since in the evening he so often complained of great weariness and pain. Alas, answered he, I have every day so much to do: I have two falcons to tame, two hares to keep from running away, two hawks to manage, a serpent to confine, a lion to chain, and a sick man to tend and wait upon. Why, this is only folly, said the friend; no man has all these things to do at once. Yes indeed, he answered, it is with me as I have said. The two falcons are my two eyes, which I must diligently guard, lest something should please them which may be hurtful to my salvation; the two hares are my feet, which I must hold back lest they should run after evil objects, and walk in the ways of sin; the two hawks are my two hands, which I must train and keep to work, in order that I may be able to provide for myself and for my brethren who are in need; the serpent is my tongue, which I must always keep in with a bridle, lest it should speak anything unseemly; the lion is my heart, with which I have to maintain a continual fight in order that vanity and pride may not fill it, but that the grace of God may dwell and work there; the sick man is my body, which is ever needing my watchfulness and care. All this daily wears out my strength. The friend listened with wonder, and then said, Dear brother, if all men laboured and struggled after this manner, the times would be better, and more according to the will of God. (J. M. Randall.)
Determination of purpose
The ancient Greeks had an aphorism which is worthy of remembrance: He is formidable who does one thing. A man must have a fixed design, or he will not have a steady course. As the instrument tuned to no key-note, so is the man whose spirit is strung to no commanding aim. In vain does the vessel launch forth from the harbour if she have no haven for which to steer and no helm by which to shape her voyage. Take a just view of your life, and all is but dung and dross in comparison with your final acceptance with God. This is the object, the one object which you must enterprise, prosecute, and secure. What a work is before us! (Hugh Stowell, M. A.)
A great work in the face of strong antagonism
The Christian has a great work to do for himself, working out under gospel influences his own salvation with fear and trembling. It is great in regard of others. We are not merely children of God going home to glory; but we are fellow-workers with God--keepers of beacons to imperilled mariners in a dark night of storms--oarsmen of a lifeboat out on the wild ocean saving drowning souls from destruction. Yea, we have a great work in regard of our glorious God and Saviour. We may not understand it, yet we are assured by God Himself of the truth that more than in all His works of creation and providence is there manifestation made of His manifold wisdom in this work of salvation. Every soul saved on earth by our human instrumentality is a radiant diadem in the many crowns of Jesus. Moreover, like Nehemiah, we are doing this great work in the face of strong antagonisms, and against the insidious opposition of enemies striving to hinder us. Alas! how many are the Sanballats and Tobiahs of the world! I am not railing at the world itself, for it is a good world for Christian work--a world whereof we are to make the most; and the pleasures and honours and riches of it, when accepted as gifts of God and used for His glory, are among our mighty means of grace, whereby our own souls may be edified and Christs kingdom enlarged. I am thinking now of the world as used by Satan to hinder Christian work--those scornful words or seductive arts of temptation, and, I repeat, they are many. Pleasure comes to the scene of Christian labour with all-bewitching beauty and bewildering blandishments, and she pleads for sensual indulgence, and would draw the worker for Christ forth and down to the fair plains of Ono. Avarice comes with jewels of great price, and keys offering coffers of untold wealth in the stronghold of Mammon. Ambition comes, in the pomp and glory of an archangel, fallen from heaven, and points to a perspective of surpassing splendour, with shining palms and triumphal processions, outflashing diadems and uprising throne. With these and many other specious beguilements come the great adversaries of the soul and the Church. They plead with the Christian worker as he builds the walls of Zion, crying eloquently and earnestly, Oh, come down and meet us in some plain of Ono! And to all this our reply should be just that of Nehemiah, I am doing a great work, and I cannot come down. Oh, fellow-worker with God in this glorious salvation, take to your heart as the inspiration of your lives this strong argument; rise to a comprehension of the magnificent part you are acting in the face of the universe; of the vastness of the issues you are working out for God! Say to the assaulting tempter, Let me alone. I am working--working. I am working out my own destiny. I am striving for a guerdon in the skies grander than the Conquerors. I am working for others--for the beloved of my own house-hold--my child, my parent, my brother, my friend. Oh, do not hinder me! I am working for a world--a world for which the Son of God bled in the garden--died on the Cross! See! see! that world rolls like a shattered wreck on the stormy seas of time, and I am keeping the beacon aflame! Oh, hinder me not! Nay, more, I am working for Jehovah--that God who, when I was lost, sent His own Son to save me. (T. L. Cuyler.)
Nehemiah, the model man of business
In studying Nehemiah as a man of business we notice--
I. He was a model of earnstness.
II. He was a model of unselfishness.
III. He was a model of faithfulness.
IV. He was a model of prayer. (R. Newton, D. D.)
A good man in a great work
This narrative illustrates--
I. The characteristics of a great work. It has--
1. A high purpose. It was--
2. Beset with difficulties. A true work will have generally to surmount--
(1) Mens scorn.
(2) External hindrances.
II. The temptations that beset a great work.
1. Temptations from armed enemies.
2. Temptations from professed friends.
III. The spirit of a true worker. There will be--
1. Prayer for the work.
2. Earnest prosecution of it.
3. Resistance of all temptations to leave it. (Urijah R. Thomas.)
The great work
We learn from these words--
I. That Nehemiah was doing a great work.
II. That there were those who endeavoured to hinder him.
III. That the magnitude of the work required that he should not cease or allow himself to be hindered from prosecuting it.
IV. We may learn from the context that Nehemiah succeeded in accomplishing the work by prayer and painstaking diligence. (James Shore, M. A.)
The great work
I. That the work of religion in general is a great work. This will appear when we contemplate it as being--
1. Gods work. It originated with God; its foundations were laid in heaven; it emanated from the throne of the Eternal; it is the product of infinite wisdom, love, and truth. It bears on its countenance the image of its immaculate Author, and it is every way worthy of its great Original. Unmistakable traces and manifestations of its Divinity are seen in the loftiness of its character, in the purity of its principles, and in the efficiency and permanency of its influences. Nothing is worth the name of greatness compared with the system God has devised to heal the sorrows and cleanse the pollutions of the soul. And is there not a glory and majesty about it immeasurably great? God appears great in the works of creation. If, then, God is so great throughout the wide range of creation, how great must He be in restoring man to His favour, in giving life, vigour, and beauty to souls once dead in trespasses and sins! That religion is a great work is evident--
2. From the importance attached to it in the Bible. The Bible, Gods holy book, is pregnant with it, its glory and beauty being reflected from every page. This book was written expressly to pourtray religion, its doctrines, principles, and duties. Let the question be settled in our minds--religion is the principal thing; it is emphatically the worlds great bless ing; so the sacred penmen estimate it. They speak of it as Gods salvation; as the great salvation; as the pearl of great price; as the one thing needful; as the good part; the more excellent way; the bread of life; and life eternal. That religion is a great work is evident from--
3. The qualifications necessary to engage in it. A high state of intellect is not essential to it. The most gigantic intellect is no qualification for Gods service, if not renewed and sanctified by the Holy Ghost. The qualifications necessary to engage in this work must have their seat in the heart rather than in the head. Right moral emotions cannot be dispensed with.
4. That religion is a great work appears from its blessed results on human character and conduct. The history of the past in relation to Gods work unfolds a series of wonderful achievements and glorious results. Its wide spread influence amongst the various nations and tribes of men has told a marvellous tale.
II. The good man is engaged in this work. This expression denotes--
1. Decision of character. In a world like ours fixedness of purpose is invaluable, whether it relate to the active duties of every-day life or to the more lofty and ennobling duties of religion. It is essential to success. The man whose movements are changeable, and who is never steady to one point or purpose, brings nothing to a good issue. What a paralysing influence indecision has upon the soul in relation to religion. Men dream and talk about their future course of action, and yet they are never found at the starting-point. They are decided for the future, but not for the present. The diligent man says, I am doing a great work; I am in it; it form part and parcel of my very being. The Scriptures furnish us with specimens of the decision we plead for. We see it in Joshua, when he says, As for me and my house, we will serve the Lord. So, too, David said, O God, my heart is fixed; I have chosen the way of truth.
2. Labour. I am doing a great work. Religion is essentially active; it has no sympathy with sloth and inactivity.
III. The spirit of perseverance is required in this work. The good man engaged in this work cannot come down, because--
1. The work requires close and constant application. To acquire anything like an approach to perfection or completeness in religion is no easy task. The world, with its blandishments, its false maxims, and glittering snares, says, Come down. The flesh, naturally in favour of indulgence and ease, and opposed to self-denial, joins in the cry, and says, Come down. Satan, whose malice breaks out more bitterly as he sees the wall rising higher, repeats the order, Come down. Thus every new stone added to the building is the subject of dispute. The builder cannot leave his work, because--
2. Shame and misery would be the result. A more pitiful sight than that of a good man cast down from his excellency is certainly not to be found. My reason, my judgment, my conscience, all concur with the inspired admonition, Stand fast, therefore, in the liberty wherewith Christ has made you free, and be not entangled again with the yoke of bondage.
IV. Why should the work cease, whilst i leave it, and come down to you? We must not suppose that Gods work would entirely cease, even though a thousand such men as Nehemiah were to desert it.
1. All the infidelity and wickedness of men cannot stop this work. Observe, finally, that--
2. Were it possible that His work should cease, it would be the greatest calamity the world ever knew. (A. Twiss.)
The pre-eminence of Gods work
I. Gods work is still a great work. It resolves itself into two parts--
1. Work in relation to ones self--faith in the Redeemer, progressive holiness and final glory.
2. Work in relation to others.
II. Gods work must be done first. To Sanballats complimentary note Nehemiah replied by his conduct, Gods work first, compliments next.
III. Gods work preserves from mischief and misery.
IV. Gods work should be loved for its own sake.
V. Gods work should be begun, continued, and ended with prayer. (Homilist.)
Safety in Christian work
Christian work is--
1. A safeguard against vice. All honest work, indeed, is an antidote to vice, but Christian work is especially so.
1. It fills up those leisure hours that so often prove fatal to the unguarded soul.
2. By its very nature it supplies positive motives against temptation.
(1) It strengthens all ones Christian principles.
(2) It keeps one constantly under the play of Christian influences.
(3) It prevents the spiritual life from dying of disuse.
II. A safegaurd against spiritual declension. Our spiritual life depends in the first instance on the work of Christ for us; but its continuance is dependent on activity--on the work we do for Christ.
1. Physical growth is dependent on activity.
2. So, too, with intellectual life.
3. So in a still higher degree it is in spiritual life.
Selfishness is the greatest spiritual poverty. Life loses in the proportion in which it withholds itself, and gains by all it gives. According to the width of my sympathies and the self-forgetting ardour of my zeal is the true power and opulence of my being. If it be lawful or possible to enlist the higher selfishness in the service of unselfishness, as you value your religious life, as you would protect it on the one hand against innate tendencies to declension, and on the other against the sapping and undermining influences of the outer world, give your sympathies, your energies, your substance to the cause of God and man. It is not enough for your religious safety that you abstain from evil--you must engage in positive good.
III. A safeguard against scepticism. Not that scepticism cannot be met in the field of argument. But argument is not, in every case, the best way to meet the native scepticism of the heart. Christian truth is of such a nature that to understand it fully you must live it. If any man will do Gods will he shall know of the doctrine. There was a minister who at an early period of his life was in doubt about the truth of Christianity. He had almost lost his faith, when hearing this text he resolved to make trial of it. He went and gathered a number of boys together from the streets and taught them as best he could; from that he went to something else as opportunity offered, with the result that he found the text to be true; that in doing Gods will, especially in doing good to others, his doubts had all fled and never troubled him more. He found, as Carlyle says, that doubt of whatever kind can be ended by action alone. As a rule it is not from the great class of Christian workers that scepticism draws its recruits, but from those who stand aloof from all Christian activities, and in many cases look down on them with contempt.
IV. A safeguard against despondency. It is an old saying and true that while the water flows and the mill-stones revolve unless the grain be thrown between them to be ground, the stones will grind each other. So the heart and mind which are inactive, which have no subjects of interest, to engross them, turn their force inward and prey upon themselves. The water that is stagnant soon loses its freshness of colour and of flavour, and engenders the worthless weed, the green scum, the foul mud and noxious exhalations; so the man or woman who leads a useless, purposeless, inactive life not only degenerates in inward character, but loses the freshness and brightness of life, becomes restless, discontented, and a prey to melancholy. To a woman of the desponding type who was wont to bewail her spiritual poverty in the language of the prophet, My leanness i my leanness I a shrewd and faithful friend, well-known for her good works, administered the needed and merited reproof, Nay, but it would better become you to say, My laziness! my laziness! (Robert Whyte, D. D.)
Hindrances to revivals
I. A revival of religion is a great work.
II. Several things may put a stop to a revival. A revival will cease--
1. Whenever the Church believes it is going to cease.
2. When Christians consent that it should cease.
3. Whenever Christians suppose the work will go on without their aid.
4. When Christians begin to proselytise.
5. When the Church in any way grieves the Holy Spirit.
6. When Christians lose the spirit of brotherly love.
7. When Christians are frequently reconverted.
III. Things which ought to be done to continue a revival.
1. Ministerial humiliation.
2. Churches which have opposed revivals must repent.
3. Those who promote the work of revivals must repent their mistakes. (G. Finney.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v3 I am doing a great work
I am doing a great work
Nehemiah supervised the rebuilding of the wall. He did not build it by himself. AT: "We are doing a great work" (See: Synecdoche)
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Why should the work stop while I leave it and come down to you?
This rhetorical question is used to challenge Sanballat's request. This can be written as a statement. AT: "I cannot let the work stop and come down to you" (See: Rhetorical Question)
down to you
The word "down" is used here because the plain of Ono where they were requesting Nehemiah to come is at a lower elevation than Jerusalem.
translationWords
send
messenger
works
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v2 6:2 The plain of Ono, located near Lod (Ezra…
6:2 The plain of Ono, located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.