Nehemiah · Chapter 6

V. 1. The doors-Not all of them.

Verses 1, 2. I had not set up the doors — Not all of them. Come, let us meet together — To consult about the common service of our master the king of Persia, or to make a friendly accommodation. In one of the villages in the plain of Ono — A city in the tribe of Benjamin, of which see Nehemiah 11:35; 1 Chronicles 8:12. But they thought to do me mischief — It is likely they intended to kill him, of which, perhaps, he had received some private intelligence.

MORE TROUBLES FROM THE ENEMY, 1-19.

1. Upon the gates — Rather, in the gates. The frame-work and walls of the gates were, of course, completed before the doors of the gates were set up. The setting up of the doors mentioned in chapter 3:1, 3, 6, etc., does not contradict this verse, for that chapter is devoted to an account of the various builders, and the work assigned to each; while chapters iv, v, and vi, narrate events which transpired while the building was going on, and before it was all complete.

V. 2. Meet-To consult about the common service of our master the king of Persia, or to make a friendly accommodation.

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.

Verses 1, 2. I had not set up the doors — Not all of them. Come, let us meet together — To consult about the common service of our master the king of Persia, or to make a friendly accommodation. In one of the villages in the plain of Ono — A city in the tribe of Benjamin, of which see Nehemiah 11:35; 1 Chronicles 8:12. But they thought to do me mischief — It is likely they intended to kill him, of which, perhaps, he had received some private intelligence.

2. Let us meet — For conference. Plain of Ono — Probably the same as “the Valley of Craftsmen,” in Nehemiah 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. 1 Chronicles 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. Thought to do me mischief — Designed either to assassinate him or take him prisoner.

Verse 3. I am doing a great work] Though he knew their design, he does not think it prudent to mention it. Had he done so, they would probably have gone to extremities, finding that they were discovered; and perhaps in a formidable body attacked Jerusalem, when ill provided to sustain such a shock. They wished to effect their purpose rather by treachery than by open violence. I know not any language which a man who is employed on important labours can use more suitably, as an answer to the thousand invitations and provocations he may have to remit his work, enter into useless or trivial conferences, or notice weak, wicked, and malicious attacks on his work and his motives: “I am doing a great work, so I cannot stoop to your nonsense, or notice your malevolence. Why should the work cease, while I leave it, and come down to such as you?”

Verse 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.

3. Why should the work cease — Though Nehemiah saw through their foul designs he was too wise to utter his suspicions, and maintained a noble dignity of reserve. His answer to them also contains a most consummate hint of their low plotting. “I know not any language,” says Dr. A. Clarke, “which a man who is employed on important labours can use more suitably as an answer to the thousand invitations and provocations he may have to remit his work, enter into useless or trivial conferences, or notice weak, wicked, and malicious attacks on his work and his motives: ‘I am doing a great work, so I cannot stoop to your nonsense or notice your malevolence. Why should the work cease while I leave it, and come down to such as you?’”

V. 4. Four times, &c.-We must never be overcome by the greatest importunity, to do anything ill or imprudent: but when we are attacked with the same temptation, still resist it with the same reason and resolution.

Verse 4. Yet they sent unto me four times after this sort — We must never be overcome by the greatest importunity to do any thing ill or imprudent: but when we are attacked with the same temptation, still resist it with the same reason and resolution.

MORE TROUBLES FROM THE ENEMY, 1-19.

1. Upon the gates — Rather, in the gates. The frame-work and walls of the gates were, of course, completed before the doors of the gates were set up. The setting up of the doors mentioned in chapter 3:1, 3, 6, etc., does not contradict this verse, for that chapter is devoted to an account of the various builders, and the work assigned to each; while chapters iv, v, and vi, narrate events which transpired while the building was going on, and before it was all complete.

V. 5. Open letter-As speaking of a thing commonly known.

Verse 5. With an open letter in his hand] This was an insult to a person of Nehemiah’s quality: as letters sent to chiefs and governors in the East are always carefully folded up, and put in costly silken bags, and these carefully sealed. The circumstance is thus marked to show the contempt he (Sanballat) had for him.

Verses 5, 6. With an open letter in his hand — Before, the message was delivered by word of mouth, but now by letter; yet open, as speaking of a thing commonly known, or in order that every one might see of what he was accused. It is reported among the heathen — The neighbouring people, whom you proudly and disdainfully call heathen. And Gashmu saith it — Probably the same as Geshem, mentioned verse 1. That thou and the Jews think to rebel — Thus he endeavours to possess Nehemiah with an apprehension that his undertaking to build the walls of Jerusalem was generally considered as a factious and seditious proceeding, and would be resented accordingly at court. Some of the best men, even in their most innocent and excellent performances, have lain under a similar imputation. That thou mayest be king, according to these words — That is, according to these reports; or, according to these things, namely, when these things, which thou art now doing, shall be finished.

5. With an open letter — Having failed in all his secret and crafty measures to entrap Nehemiah, Sanballat now proceeds to treat him with contempt and insult, and sends him an open letter, that any one may read. This he probably thought would terrify him, or excite the people against him.

Verse 6. And Gashmu saith it] You are accused of crimes against the state, and Geshem, the Arabian, is your accuser.

Verses 5, 6. With an open letter in his hand — Before, the message was delivered by word of mouth, but now by letter; yet open, as speaking of a thing commonly known, or in order that every one might see of what he was accused. It is reported among the heathen — The neighbouring people, whom you proudly and disdainfully call heathen. And Gashmu saith it — Probably the same as Geshem, mentioned verse 1. That thou and the Jews think to rebel — Thus he endeavours to possess Nehemiah with an apprehension that his undertaking to build the walls of Jerusalem was generally considered as a factious and seditious proceeding, and would be resented accordingly at court. Some of the best men, even in their most innocent and excellent performances, have lain under a similar imputation. That thou mayest be king, according to these words — That is, according to these reports; or, according to these things, namely, when these things, which thou art now doing, shall be finished.

Verse 6. Thou mayest be king. Sanballat accused this very old man of a crime that was in his own heart, had he but seen an opening, for he kept a standing army in Samaria.

6. Gashmu saith it — He was one of the most malignant of the enemies. See on Nehemiah 2:19. The Jews think to rebel — A wicked slander, but based ostensibly on the fact that they were fortifying their ancient capital. Thou… their king — It was probably hoped that this charge, made in an open letter so as to be known to all the Jews, would excite suspicions and hostility against Nehemiah. According to these words — This is the common formula for introducing a direct quotation, but as no such quotation is given, it is most natural to suppose, with Bertheau, that “these words,” both here and in verse 7, refer to another similar accusation which Nehemiah did not think it necessary to transcribe.

V. 7. A king-We have now a king of our nation. Counsel-That we may impartially examine the matter, that thy innocency may be cleared.

Verse 7. Thou hast also appointed prophets] Persons who pretend to be commissioned to preach to the people, and say, Nehemiah reigneth! Come now therefore, and let us take counsel] Come and justify yourself before me. This was a trick to get Nehemiah into his power.

Verse 7. Saying, There is a king in Judah — We have now a king of our own nation, and are free from the bondage of a foreign yoke. Come now, therefore, and let us take counsel together — That we may impartially examine the matter, that thy innocence may be cleared.

Ver. 7. There is a king in Judah. The hostile governors thought to intimidate and unman the governor, by charges of high treason. They construed those who conducted the public worship, to flatter Nehemiah with regal dignity.

7. Prophets to preach of thee — Persons designated to proclaim his excellency and worth to the people, so as to gain him favour and prepare the way for his usurpation of royal authority and power. A king in Judah — That is, a descendant of David so noble and great that he ought to be made king of Judah. Let us take counsel — Whether these things are so, and what shall be done respecting these reports. Thus he hoped to frighten Nehemiah into a conference.

Verse 8. There are no such things done] You well know that what you say is false: I shall not, therefore, trouble myself about a false charge.

8. Thou feignest them… heart — The governor no longer hesitates to charge his enemy with devising a wicked slander.

V. 9. Strengthen my hands-A good prayer, when we are entering on any particular services or conflicts in our Christian warfare.

Verse 9. For they all made us afraid — That is, they endeavoured to do so, and actually did terrify some persons. Now, therefore, O God, strengthen my hands — It is a great relief to good people, that in all their straits and difficulties they can have recourse to God, and by faith and prayer derive from him grace to silence their fears and strengthen their hands, while their enemies are endeavouring to fill them with fears and to weaken their hands. And this prayer of Nehemiah is particularly suitable when we are entering on any particular services or conflicts in our Christian warfare, and especially need to have our hands strengthened.

9. Made us afraid — Kept us in continual anxiety and alarm, and apprehensive of some hostile movement against us.

V. 10. Shut up-In his chamber adjoining to the temple, upon pretence of singular devotion, and communion with God, and withal upon pretence of certain knowledge, by the Spirit of God concerning their approaching danger, from which thy could be safe nowhere but in the temple. For if Nehemiah had done this, the people would have left their work, and every one have shifted for his own safety.

Verse 10. Who was shut up] Lived in a sequestered, solitary state; pretending to sanctity, and to close intercourse with God. Let us meet together in the house of God] The meaning is, “Shut yourself up in the temple; appear to have taken sanctuary there, for in it alone can you find safety.” This he said to discourage and disgrace him, and to ruin the people; for, had Nehemiah taken his advice, the people would have been without a leader, their enemies would have come upon them at once, and they would have been an easy prey. Besides, had Nehemiah done this, he would have been shut up in the temple, his government would have been declared at an end, and Sanballat would have assumed the reins.

Verse 10. I came into the house of Shemaiah — Who was a pretended prophet, as appears from verse 12, and taken by Nehemiah for his friend, who therefore went to advise and consult with him at his house. Who was shut up — In his chamber adjoining to the temple, either upon pretence of singular devotion and communion with God, or rather of having received certain knowledge, by the Spirit of God, of their approaching danger, from which they could be safe nowhere but in the temple. He probably intended also by this action to give Nehemiah to understand what he himself ought to do for his own security; for it was the manner of the prophets to instruct the people by actions and signs, as well as by words. Let us meet together within the temple — For the danger is so near that we cannot safely tarry here so long as to consult what to do in this juncture. For they will come to slay thee; yea, in the night, &c. — Even this very night will they fall upon thee; therefore consult thy safety by fleeing hither. Thus he hoped to intimidate Nehemiah, and thereby to strike a dread into all the people, and put a speedy and full stop to the work; which effect would indeed have been produced if Nehemiah had taken his advice, and through fear shut himself up: for then the people would have left their work, and every one have shifted for his own safety. He probably hoped also by this means to render Nehemiah contemptible among the people, by manifesting such cowardice as to desert his post and take refuge in the temple in time of danger; and by all these things to prepare the way for the enemies to assault and take the city.

Ver. 10. Mehetabeel who was shut up, as an ascetic. This religious traitor endeavoured to work on the fears of the governor, to save his life by hiding in the sanctuary. Noadiah and others seconded his views. What a reproach must they have brought on themselves by their venality!

10. Shemaiah — This man seems to have been professedly a prophet of God. Compare verse 12. Who was shut up — He feigned to be in fear of Sanballat and the other enemies, and seems to have imprisoned himself in his own house to show how much he was afraid. It afterward came out, however, that Tobiah and Sanballat had bribed him to do all this. Ver. 12. Let us meet together in the house of God — Let us at an appointed time enter and shut ourselves up in the temple. His object evidently was to frighten Nehemiah, and lead him into an act which would ruin his influence with the people. Such a flight into the temple would have laid him open to the charge of cowardice, and perhaps, also, of sacrilege, in rushing into the holy places of the house of God. See verse 13.

V. 11. As I-I the chief governor, upon whose presence, the very life of the whole city and nation in a great measure depends: I who have professed such resolution, and courage, and confidence in God. I, who have had such eminent experience of God’s assistance, of his calling me to this employment, and carrying me through it when our danger was greater than now it is. Shall I now dishonour God and religion, and betray the people and city of God by my cowardice? Go in-Tho’ his life depended upon it.

Verse 11. Should such a man as I flee?] Shall I, who am governor of the people, appointed both by God and the king, shall I betray my trust, and leave the flock without a shepherd? Shall I be a traitor, and abandon the office to which I am appointed? -No! Who, in my situation, with such responsibility, and such prospects, would go into the temple to save his life? I will not: I will stand at my post, and be ready to receive my enemies whensoever they come; so let Sanballat, Tobiah, and Geshem look to themselves.

Verse 11. Should such a man as I flee? — I, who am governor, and ought to show a good example of undaunted courage? I, upon whose presence, counsel, and conduct, the very life and being of the whole city and nation, in a great measure, depend? I, who have professed such resolution and confidence in God, and have had such eminent experience of his gracious and powerful assistance, of his calling me to this employment, and carrying me through it when our danger was greater than now it is? Shall I now dishonour God and religion, and betray the people and city of God, by my cowardice? God forbid! Who is there that, being as I am, would go into the temple to save his life? — Even though his life depended upon it. Shall I go in as if I had a bad cause or an evil conscience? as if I were a malefactor, and fled thither for refuge? as if I durst not trust God with my preservation except I went into the temple, which it is not lawful for me to do, not being a priest?

11. Should such a man as I flee — I, who have nothing to be ashamed of, and am in the path of obedience and duty? Nehemiah had anxiety and alarm, (verse 9,) but no cowardice.

Verse 12. I perceived that God had not sent him — Partly by considering the sinful nature and pernicious consequences of this counsel; partly by the suggestion of God’s Spirit, whose direction I sought in this matter; and partly by the event, which manifested that there was no such danger from the approach of the enemy as was pretended.

12. God had not sent him — Nehemiah soon perceived that Shemaiah was a false and lying prophet. This prophecy — Any utterance of advice, counsel, or warning, given by a professed man of God, is in Old Testament usage a prophecy. Had hired him — This fact afterwards came to light, greatly to the honour of Nehemiah and to the shame of Shemaiah and those who bribed him. Here Sanballat was found doing the very thing which he had charged on Nehemiah. See verse 7.

V. 13. And sin-By going into a place forbidden to me, and that in such a manner, which would have been both sinful and shameful. Reproach-As a coward, and conscious of my own guilt, that they might make me contemptible and odious both to my own people, and to the king of Persia.

Verse 13. That I should be afraid, and do so, and sin — By going into a place forbidden to me, and that in such a manner, which would have been both sinful and shameful. That they might reproach me — As a coward, and conscious of my own guilt, that they might make me contemptible and odious, both to my own people and to the king of Persia.

MORE TROUBLES FROM THE ENEMY, 1-19.

1. Upon the gates — Rather, in the gates. The frame-work and walls of the gates were, of course, completed before the doors of the gates were set up. The setting up of the doors mentioned in chapter 3:1, 3, 6, etc., does not contradict this verse, for that chapter is devoted to an account of the various builders, and the work assigned to each; while chapters iv, v, and vi, narrate events which transpired while the building was going on, and before it was all complete.

V. 14. My God, &c.-This prayer we are not to imitate.

Verse 14. And on the prophetess Noadiah] Whether this was a prophet or prophetess, we cannot tell; the Hebrew text only makes her a prophetess; all the versions have Noadiah the prophet, except the Arabic which has [Arabic] Younadaa the prophet. I think the h he at the end of haybn nebiah is a mistake, and that we should read Noadiah the prophet.

Verse 14. My God, think thou upon Tobiah, &c. — Thou knowest their hearts, and art the avenger of falsehood and wrong; take cognizance of this cause, judge between me and them, and take what way and time thou pleasest to call them to an account for their actions. This prayer we are not to imitate; and whatever injuries are done to us we must not avenge ourselves, but commit our cause to Him that judgeth righteously. The Prophetess Noadiah — One that falsely pretended to the spirit of prophecy, to deceive and destroy Nehemiah. And the rest of the prophets, that would have put me in fear — The law of Moses enjoined the governors of the Jews to punish such as were proved to be false prophets; but because Nehemiah was not in a capacity to do it, having such powerful enemies round about him, and so many rich and powerful Jews highly discontented for their great loss by his means, he prays to God to remember and punish them. It appears from this, and many other passages, that there were among the Jews many that pretended to be prophets who had no divine commission, and often drew aside and deceived the people, who ought to have done as Nehemiah did here, to have considered the spirit of these prophets, whether they spoke that which was agreeable to the divine laws, and was likely to promote the glory of God. By this test they should have tried these prophets; and because they did not do so, they were led to hearken to them, for which they are often severely rebuked.

14. My God — Nehemiah’s journal abounds with such pious ejaculations; they show his devotion to God and the truth. Comp. verse 9, Nehemiah 5:19; 13:14, 22, 31. The prophetess Noadiah, and the rest of the prophets — Shemaiah was not the only tool that the enemies of the Jews found ready to do their will. Other prophets were bribed, and even a prophetess, whose name is immortalized in infamy by its association with these enemies of Israel. Nothing more is known of her.

V. 15. Elul-Answering part to our August, and part to September.

Verse 15. The twenty and fifth-of-Elul] This Jewish month answers to a part of our August and September.

Fifty and two days.] I see no difficulty in supposing that several thousand workmen, each of whom was working as for God, should be able to complete this wall in fifty-two days. There is little doubt that several parts of the old wall were entire; in many places the foundations still remained; there were all the materials of the old wall still at hand; and though they had to clear and carry away much rubbish, yet they do not appear to have had any stones to quarry. The work mentioned here was little when compared to what Cæsar did in Gaul and other places; and to what Titus did at Jerusalem, who built a wall round Jerusalem of five thousand paces in three days, besides, thirteen towers of ten stadia in circuit. And Quintus Curtius and Arrian inform us that Alexander the Great built the walls of Alexandria, on the Tanais, which were nearly eight miles in compass, in the space of between twenty and thirty days. Nehemiah therefore had time sufficient in fifty-two days to repair and restore the walls of Jerusalem. See Calmet on this place.

Verse 15. The wall was finished in the twenty and fifth day of the month Elul — Answering part to our August and part to September. In fifty and two days — To be computed either from the time of Sanballat’s sending this letter to him, or, as most judge, from the beginning of the work, which, though a great thing, yet it is not at all incredible, considering, 1st, That the walls and gates were not wholly pulled down by the Chaldeans: for to what purpose should they make that waste of time and labour? 2d, That where the walls were thrown down, yet the materials remained, which they now used. 3d, That, in building the walls, they regarded not ornament, but only strength and safety. 4th, The great numbers of the builders, and the prudent distribution of the work among them, and their admirable zeal and diligence therein. 5th, That there want not parallel instances, even in heathen authors; for both Quintus Curtius and Arrian relate that Alexander the Great built the walls of new Alexandria, which were seven miles in compass, within twenty days’ space. 6th, That the hand of God was manifest in carrying on this work, which their very enemies here acknowledge.

Ver. 15. The wall was finished in fifty and two days. No work is done like that which is done with a willing heart.

15. Elul — The sixth month of the Jewish ecclesiastical year, corresponding nearly to our September. Fifty and two days back from the twenty-fifth of Elul would bring us to the third of the preceding month, Ab. The building of the wall was accordingly finished in the remarkably short time of less than two months. That this was possible, notwithstanding all the opposition of enemies, may be seen from the following considerations: “There is little doubt that several parts of the old wall were entire; in many places the foundations still remained; there were all the materials of the old wall still at hand; and though they had to clear off and carry away much rubbish, yet they do not appear to have had any stones to quarry. The work mentioned here was little when compared to what Cesar did in Gaul and other places; and to what Titus did at Jerusalem, when he built a wall round that city of five thousand paces in three days, besides thirteen towers of ten stadia in circuit. And Quintus Curtius and Arrian inform us that Alexander the Great built the walls of Alexandria, which were nearly eight miles in compass, in the space of between twenty and thirty days.” — Clarke.

Verse 16. This work was wrought of our God.] This is an additional reason why we should not wonder at the shortness of the time in which so great a work was done, for God helped them by an especial providence; and this was so very observable, that their carnal enemies could discover it.

Verse 16. They were much cast down in their own eyes — That is, in their opinion, or themselves being judges. For though usually men are very prone to judge partially, and still to flatter themselves with vain hopes, yet this case was so clear and remarkable that they began to despair. Now they saw that all was lost, that their designs were broken, and that their mischief was likely to fall upon their own heads. For they perceived that this work was of our God — From that admirable courage, constancy, and quickness, wherewith this work was managed, notwithstanding all the difficulties and discouragements in the way, they concluded that it was the work of the mighty God of Israel, whom they had great reason to fear. And withal they took it for an ill omen to them, and a sure presage that God would still watch over that city and people, and crush those who should oppose or disturb them.

16. They were much cast down — Disappointed and chagrined to find that all their opposition had been futile. Work was wrought of our God — That is, it was evident to all — to enemies as well as Jews — that Divine providence had signally favoured the work of rebuilding Jerusalem.

Verse 17. The nobles of Judah sent many letters] The circumstances marked in this and the following verses show still more clearly the difficulties which Nehemiah had to encounter; he had enemies without and false friends within. A treacherous correspondence was carried on between the nobles of Judah and the Ammonites; and had almost any other man been at the head of the Jewish affairs, Jerusalem had never been re-established.

Verses 17, 18. The nobles of Judah sent many letters unto Tobiah — Corresponding with him against Nehemiah, and against their own city and nation. So that, added to all the other wickedness of this people, there were false brethren among their great men, who favoured, aided, and abetted the designs of their enemies, verse 18. There were many in Judah sworn unto him — To be true to him in the prosecution of his wicked designs. Because his son had taken the daughter of Meshullam — This is mentioned to show the mischief of such unequal and forbidden marriages, and how reasonable and necessary Ezra’s action was in the dissolution of them.

17. The nobles of Judah… letters unto Tobiah — This secret correspondence between some of the nobles and Tobiah shows still more clearly the fearful embarrassments of Nehemiah. The enemy not only bribed some of the prophets, but also some of the nobles, to act the part of traitors. Verses 12, 14.

Verse 18. He was the son-in-law of Shechaniah] Previously to the coming of Nehemiah, the Jews seemed to be fast intermixing with the heathen, by intermarriages with Ashdodites, Ammonites, and Moabites; see Nehemiah 13:23. Ezra had many evils of this kind to redress, (Ezra 9:3, &c.,) chiefly among the common people, though there were both chiefs and priests in that trespass. But here we find the heathen and Jewish nobles interlinked; and the latter were so far imbued with the spirit of idolatry, that they forgot God, his service, their brethren, and their own souls.

NEHEMIAH

Verses 17, 18. The nobles of Judah sent many letters unto Tobiah — Corresponding with him against Nehemiah, and against their own city and nation. So that, added to all the other wickedness of this people, there were false brethren among their great men, who favoured, aided, and abetted the designs of their enemies, verse 18. There were many in Judah sworn unto him — To be true to him in the prosecution of his wicked designs. Because his son had taken the daughter of Meshullam — This is mentioned to show the mischief of such unequal and forbidden marriages, and how reasonable and necessary Ezra’s action was in the dissolution of them.

18. Many in Judah sworn unto him — Pledged for relationship’s sake to advance Tobiah’s interests. He was the son-in-law of Shechaniah — This was, perhaps, one of those cases of marriage with the heathen which it had been the last recorded work of Ezra to annul. Ezra 10. A son of Elam who bore the name of Shechaniah (Ezra 10:2) had been the first to confess the people’s great trespass, and to propose reform, but it is altogether probable that some of the more noble Jews on the one hand, and families like that of Tobiah among the heathen, refused to co-operate in Ezra’s measures of reform. This would explain their treachery and hostility to Nehemiah and the mass of the Jews. Arah — Whose sons were among the first that came up from Babylon with Zerubbabel. Nehemiah 7:10; Ezra 2:5. His son Johanan — That is, Tobiah’s son. Meshullam — Who was one of the builders on the wall. Nehemiah 3:4. The treachery among the nobles was owing altogether to these intermarriages. Tobiah (Nehemiah 13:4) was also allied unto Eliashib the priest.

Verse 19. Also, they reported his good deeds before me — To such a degree of impudence were they arrived, that they highly commended Tobiah as a very worthy man in the presence of Nehemiah, who knew so much of his wickedness. And uttered my words to him — Informed him of all I spake or did. We learn from the contents of this chapter, that pious people, especially those who labour for the glory of God, are exposed to many troubles and oppositions, not only from their declared enemies, who attack them with open force, or by craft and calumny, but also from those whom they look upon as their brethren. It appears also from the wise, steady, and pious conduct of Nehemiah, that those who labour for the public good ought never to be staggered by the threats and slanders of the wicked, because, with the blessing of God, who watches over them, they will happily overcome all opposition.

19. They reported his good deeds before me — Seeking to allay suspicions, and to show that Tobiah was not so bad a man as Nehemiah thought. They kept repeating his praises, and mentioning what they esteemed his noble deeds. But at the same time they uttered, or conveyed and reported, Nehemiah’s words to him, and thus acted the despicable part of traitors. Sent letters to put me in fear — Just as Sanballat had done. Verse 5. But all their machinations came to naught, for the work was of God. Verse 16.