EXPOSTION
OPEN OPPOSITION OFFERED TO THE WORK BY SANBALLAT AND TOBIAH, AND ARRANGEMENTS MADE BY NEHEMIAH TO MEET IT (Nehemiah 4:1-16.). 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? (Nehemiah 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" (Nehemiah 4:3). But when, despite their scoffs, the working parties laboured steadily, and the whole wall was brought to half the intended height (Nehemiah 4:6), and the gaps made in it by the Babylonians were filled up (Nehemiah 4:7), 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 (Nehemiah 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 -522). 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 (Nehemiah 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 (Nehemiah 3:7, Nehemiah 3:8). It was hoped to take the working parties by surprise, and to effect their complete destruction (ibid. verse 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 (verse 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 (verse 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 (verse 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 (verses 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 (verse 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 (verses 22, 23).
Before his brethren. By "his brethren" would seem to be meant his chief counsellors—probably Tobiah among them. The army of Samaria. Some understand by this a Persian garrison, stationed in Samaria under its own commander, with which Sanballat had influence, but there is no real ground for such a supposition. Psalms 83:1-19, belongs probably to David's time; and as Samaria had doubtless its own native force of armed citizens, who were Sanballat's subjects, it is quite unnecessary to suppose that he addressed himself to any other "army" than this. The Persians would maintain a force in Damascus, but scarcely in Samaria; and Persian soldiers, had there been any in that city, would have been more likely to support a royal cupbearer than a petty governor with no influence at court. We can really only explain the disturbed state of things and approach to open hostility which appears in Nehemiah's narrative, by the weakness of Persia in these parts, and the consequent power of the native races to act pretty much as they pleased—even to the extent of making war one upon another. Will they fortify themselves? No other rendering is tenable. Ewald defends it successfully. Will they sacrifice? Will they make an end in a day? The meaning seems to be, "Will they begin and make an end in a day?" It is assumed that they will begin by offering a sacrifice to inaugurate their work. Will they revive the stones out of the heaps of the rubbish which are burned? Rather, "Will they revive the burnt stones (the stones that are burned) out of the heaps of the rubbish?" Will they do what is im-possible-solidify and make into real stone the calcined and crumbling blocks which are all that they will find in the heaps of rubbish? If not, how are they to procure material?
Tobiah the Ammonite was by him. The presence of Tobiah on this occasion, before the alliance was made with the Ammonites (Nehemiah 4:8), is a strong indication that his position was not one of independent authority, but of dependence upon Sanballat. There is nothing to show that he was more than a favourite slave of the Samaritan governor. A fox. Or, "a jackal," which would be more likely than a fox to stray over a ruined wall into a town.
Hear, O our God. Compare Ezra's parenthetic burst of thanksgiving (Ezra 7:27, Ezra 7:28). That which in Ezra was a sudden impulse has become a settled habit with Nehemiah (comp. Nehemiah 5:19; Nehemiah 6:9, Nehemiah 6:14; Nehemiah 13:14, Nehemiah 13:22, Nehemiah 13:29, Nehemiah 13:31). Turn their reproach upon their own head. The imprecations of Nehemiah are no pattern to Christians, any more than are those of the Psalmists (Psalms 69:22-19; Psalms 79:12; Psalms 109:6-19, etc.); but it cannot be denied that they are imprecations. Before men were taught to "love their enemies," and "bless those that cursed them" (Matthew 5:44), they gave vent to their natural feelings of anger and indignation by the utterance of maledictions. Nehemiah's spirit was hot and hasty; and as he records of himself (Nehemiah 13:25) that he "cursed" certain Jews who had taken foreign wives, so it is not to be wondered at that he uttered imprecations against his persistent enemies.
Cover not their iniquity, etc. Some of David's imprecations are very similar (Psalms 109:7, Psalms 109:14, Psalms 109:15, etc.), as also some of Jeremiah's (Jeremiah 18:23). They have provoked thee to anger before the builders. It is not as if they had merely "thought scorn" of thee, or insulted thee before one or two. They have uttered their insult publicly, so that it is known to the whole body of the builders. Therefore they deserve not to be forgiven.
So built we the wall. Rather, "and we (still) built the wall" Insults and gibes had no effect on us—did not touch us. Despite of them we steadily kept on our building, and the result was that soon all the wall was joined together unto the half thereof—the whole continuous line of wall was completed to half the contemplated height. For the people had a mind to work. Literally, "there was a heart to the people to work." They wrought, as we should say, "with a will"—they had their heart in the work. Insult and gibe rather stimulated than daunted them.
HOMILETICS
Ridicule of a good work.
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" (verse 2), but "before the builders" (verse 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 steam-ships. 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 (verse 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.
Despising the godly.
"Hear, O our God; for we are despised." The contempt of many for sincere and earnest Christians has respect not only to their undertakings, as here, but their whole religious life. Taking this more general subject, notice—
I. THE TREATMENT LAMENTED. "We are despised." How is it that Christians are ever despised? Sometimes, doubtless, they have themselves to blame (see, on the whole paragraph, II. 1). Thoroughly consistent Christians often obtain high respect from men of the world. But the feeling of others is that of contempt.
1. What they despise.
(1) Religion itself. Rejecting and disliking it, men persuade themselves that it is not worthy of serious regard; it cannot be, or persons so enlightened as they would be sure to recognise its worth. Hence they affect to think serious Christians credulous and foolish; believing what is unworthy of faith, spending thought, feeling, energy, money for that which is nought, and giving up real advantages and pleasures for phantoms; solid treasures for an estate in the clouds. Gradually they come to believe seriously what first they affected to believe, until all earnest Christians are regarded as ignorant fanatics.
(2) The contempt is sometimes increased by the circumstances with which religion is associated. Some Christians have so much which the world esteems as respectable, that their religion is overlooked or condoned. It may excite a smile, but does not awaken contempt. But when such things are wanting, and the one thing most prominent is piety, it is more apt to awaken feelings of hostility, and these to become contemptuous. These poor and ignorant folk, what right have they to deem themselves wiser and better than "their betters"? (see John 7:48, John 7:49).
(3) In some cases it is the form which religion assumes that awakens or intensifies contempt. A large part of the world, in a Christian country, deems it quite right to have a religion, but it must be that of the wealthy, respectable, and fashionable classes: all other it denounces, or with proud superciliousness ignores as unworthy of serious notice.
2. The real causes of their contempt.
(1) Unbelief. This the main cause. They do not really believe the truths of Christianity, faith in which is the mainspring of the Christian life. The Divine estimate of the relative worth of men and things is not accepted.
(2) Ignorance. Men highly intelligent in other departments—men of science, whose judgment is worthy of all respect in their own sphere—are often profoundly ignorant of the Christian religion, and the actual principles and motives which animate the Christian; yet "speak evil of the things which they understand not."
(3) Worldliness. Estimating all things by the worldly standard, "the things of the Spirit of God" are "foolishness unto them."
(4) Conceit of superiority. Pride of intellect, rank, etc; blinds them, and produces disdain of those whom they deem inferior to them. Hence they become "despisers of those that are good." It does not, however, require actual superiority to produce this effect; the conceit of it is enough.
II. THE FEELING WHICH SUCH TREATMENT AWAKENS. The feeling expressed in the text is evidently that of pain. It is singular that to be despised is harder to bear than any other kind of ill-treatment. It wounds self-respect more, perhaps pride. It is felt most keenly by those whose knowledge, or refinement, or position enables them best to appreciate the feelings which prompt it. St. Paul found it harder to bear the scorn of educated men than St. Peter. To be deeply affected by it, is in all cases a sign of too great regard for the good opinion of men. Habitual supreme regard for "the praise of God" would raise us above it.
III. THE CONSIDERATIONS WHICH WILL SUPPORT US UNDER IT. Let good men bear in mind—
1. Who it is that despise them. Those whose judgment, for the reasons given above, is of little account.
2. For what they are despised. For that which they know to be wise, noble, substantial, worthy of all honour.
3. With whom they are despised. God (1 Samuel 2:30; Psalms 10:13). Our Lord Jesus (Isaiah 53:3). Apostles, martyrs, saints in general, "the excellent of the earth."
4. The estimation in which they are held by the wisest and best beings. God esteems and treats them as especially his "sons and daughters." Christ "is not ashamed to call them brethren." Angels are "ministering spirits" to them, and rejoice when even "one sinner repents" and is added to their number.
5. The vindication of themselves, and the confusion of their despisers, which will take place at the last day.
IV. To WHAT WE SHOULD RESORT WHEN SUFFERING FROM IT. Prayer for those who despise us. "Pray for them which despitefully use you." "Being reviled, we bless." Prayer for ourselves; for needful strength to bear contempt meekly yet manfully. "Strengthened with might by God's Spirit in the inner man," we shall not heed it.
A mind to work.
"The people had a mind to work." In our age the calls and opportunities for Christian work are numerous and urgent. The prevalence of "a mind to work" is therefore of great importance; its existence throughout any Christian community is matter for thankfulness, when at least it springs from Christian principle, and is directed wisely to valuable ends.
I. WHENCE A TRULY CHRISTIAN "MIND TO WORK" SPRINGS.
1. Sense of necessity. Perception of evils needing to be removed; of good requiring to be done.
2. Sense of duty.
3. Gratitude and love to God and the Redeemer.
4. Benevolence.
5. Hope. Of accomplishing good; of obtaining good.
6. All these may be excited and guided by good leaders. Such as Nehemiah.
II. How IT WILL SHOW ITSELF. In actual work.
1. Prompt.
2. Hearty.
3. Happy.
4. Abundant.
5. Steady and persevering.
Notwithstanding scoffers, difficulties, etc.
III. WHAT IT WILL SECURE.
1. Freedom from fruitless speculation and unhealthy controversy.
2. Growth in true Christian life.
3. Success in doing good.
HOMILIES BY W. CLARKSON
Derision and devotion.
Not the first nor the last instance was this one here recorded of—
I. DEVOTION ASSAILED BY DERISION (Nehemiah 4:1-16). 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" (Nehemiah 4:1). "What do these feeble Jews?" said Sanballat (Nehemiah 4:2). "If a fox go up, he shall break down their stone wall," said Tobiah (Nehemiah 4:3), 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" (Hebrews 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 (verse 2), or in Tobiah's reference to the fox breaking down the wall (verse 3), but it probably excited the derisive laughter of "the brethren and the army of Samaria" (verse 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" (verse 4). And the imprecation (verse 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?" (Proverbs 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 (verses 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. (verse 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" (Hebrews 12:3), and appealing to him who is "touched with the feeling of our infirmities" (Hebrews 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 (verse 5), but for the victory of love, for their conversion to a better mind.
III. DEVOTION DRIVEN TO DO ITS BEST (verse 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 instru- ments, 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" (2 Corinthians 8:12) in the work of the Lord, and then the busy hand will quickly "build the wall."—C.