Judah's Adversaries Learn That The Wall Is Completed Apart From The Gateways (Nehemiah 6:1).
‘Now it came about, when it was reported to Sanballat and 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),'
The news reaches all the adversaries spoken of in Nehemiah 4:7 that the walls had been completed apart from the gateways, where the doors had not yet been completed and hung. It would cause them no little dismay. It indicated that Jerusalem was once again about to become a power in the land, and that it was now secure. It could no longer be subjected to intimidation. No longer could unidentified armed raiding bands enter it at will. Now it would require investment of a fortified walled city. And that was something that no official in the Persian empire would dare unless they could prove treason. This resulted in a change of tactics on their part. It was no longer a question of discouraging the builders. They recognised that it was now time to dispose of or discredit Nehemiah once and for all before it was finally too late..
‘That Sanballat and Geshem sent to me, saying, “Come, let us meet together in (one of) the villages (or ‘in Hakkephirim') in the plain of Ono.” But they thought to do me mischief.'
For this purpose Sanballat, governor of Samaria, and Geshem, king of Kedar and paramount chief of the Arab tribes, came together to plot against him. They called on Nehemiah to meet them at Hakkephirim (or ‘the villages') in the plain of Ono so as to discuss matters. This was on the north west border of Judah and equi-distant from the cities of Jerusalem and Samaria. But it was also remote enough for things that happened there to be covered up. ‘Sons of Ono' had been among the first returnees from Babylon (2:33). Nehemiah sensed a trap and determined not to go (‘they sought to do me mischief'). Why else meet in such a remote part of Judah where he would be vulnerable? Furthermore were he to take his armed escort with him it would leave Jerusalem partially defenceless.
‘And I sent messengers to them, saying, “I am doing a huge (a hugely important) work, so that I cannot come down. Why should the work cease, whilst I leave it, and come down to you?”
So he sent messengers pointing out that he was very busy with finalising the defences of Jerusalem and therefore could not come down. What he was doing was hugely important. Why should he stop the work in order to come down to them? If they wanted to speak to him, why could they not come to Jerusalem?
‘And they sent to me four times in this way, and I answered them in the same way.'
But his opponents were very determined and sent the same message four times. Each time, however, Nehemiah made the same reply. This response to the summons clearly indicates that Nehemiah was not subordinate to Sanballat, whatever may have been the case with past governors. And their very persistence indicates that there was evil work afoot, otherwise they could have suggested a change in venue.
Then Sanballat sent his official to me in the same way the fifth time with an open letter in his hand,'
When their attempt failed Sanballat then tried to increase the pressure. He sent his fifth message as an open letter, unsealed. This would mean that anyone could read it, which in view of its contents indicates that Sanballat wanted what was in it to become widely known. He was seeking to build up suspicion against Nehemiah.
‘In which was written, “It is reported among the nations, and Gashmu says it, that you and the Jews think to rebel, for which reason you are building the wall, and you would be their king, according to these words.”
In this letter Sanballat indicated that rumours were rife among the nations that suggested that Nehemiah and the Jews were about to rebel against the Persian empire, and that that was also the opinion of Geshem (Gashmu is simply an alternative name for Geshem). Indeed, they saw that as the reason why they were building the walls of Jerusalem. It appeared to them that Nehemiah wanted to set himself up as king. After all that was precisely what the satrap Megabyzus had tried to do four years earlier. The idea was to frighten Nehemiah into responding to their invitation. They reasoned that he would want to refute the rumours personally. What they failed to consider was that for him to respond to such a letter would itself appear suspicious. It would suggest that there were some grounds for the rumours.
They were not, of course, party to the information that we have, that Artaxerxes had given specific permission for this so as to honour Nehemiah's ancestors (Nehemiah 2:5-6). Otherwise it might indeed have looked suspicious. Nor probably did they realise that Nehemiah was such a favourite of the king.
With the letter being sent as an open letter they were, of course, guaranteeing that even if such suspicions had not yet arisen, they very soon would. Men would nod wisely as they considered the refortification of Jerusalem. Thus they would be able to vindicate their words.
It has been questioned as to whether Sanballat would use a term like ‘nations' (goyim), which had strong Jewish connections, but term is also found in the Mari dialect of Akkadian (goyum/gawum), whilst in the Scriptures it has a wider significance than that of just ‘Gentiles'. There are therefore no solid grounds on which to reject its use by Sanballat.
“And you have also appointed prophets to preach concerning you at Jerusalem, saying, ‘There is a king in Judah', and now shall it be reported to the king according to these words. Come now therefore, and let us take counsel together.'
They also accused him of appointing prophets who were proclaiming in Jerusalem that ‘there is a king in Judah'. Their words may well have been based on distorted knowledge of the fact that Haggai and Zechariah had seemingly proclaimed something similar (e.g. Haggai 2:4-9; Haggai 2:21-23; Zechariah 2:8-12; Zechariah 6:1-13; Zechariah 9:9-10; Zechariah 14:16). They were clearly aware of the important part played by prophets in Judah's politics (e.g. Samuel; Nathan; etc.) and even in Samaria's own politics (Elisha).
However, their threat to report the matter to Artaxerxes gave them away. If they had really believed what they were saying they should already have reported the matter to Artaxerxes, or at least have taken major steps to discover their genuineness. The claims were hardly insignificant. It will be noted that they nowhere suggest that they have any proof. It is quite apparent that they were simply hoping that he would take fright and respond to their request for consultation.
‘Then I sent to him, saying, “There are no such things done as you are saying, but you pretend them out of your own heart.”
Nehemiah replied boldly. He answered them by declaring that what they were saying was purely their own invention, and that it was all a load of nonsense. He was clearly sure of his own ground. Indeed, it would be very unlikely that Nehemiah had not sent messages to the king reporting his progress on the work, and he may well have indicated some of the opposition that he was facing. He would have been keeping the king well informed of the situation. He would thus suffer no qualms at their threats. What he would be concerned about was that their words might discourage the people of Judah.
‘ For they would all have made us afraid, saying, “Their hands will be weakened from the work, that it be not done. But now, (O God), strengthen you my hands.”
That he saw through their tactics comes out in these words. They were trying to frighten the people of Judah who would remember Artaxerxes' reaction the last time that they had tried to build the walls (Ezra 4:7-24). To Nehemiah Artaxerxes was a friend, but to the people he was a dread monarch. Thus were they trying to weaken their hands so that they would not go ahead with the finalising of the defences. And so he prays that God will strengthen his hands as he continues to encourage them.
An Attempt is Made To Make Nehemiah Play The Coward, And To Cause Him To Commit Sacrilege (Nehemiah 6:10-14).
Shemaiah was clearly a recognised prophet (Nehemiah 6:12, compare also Nehemiah 6:14) and thus an invitation by him for Nehemiah to visit him because he was ‘shut up' or ‘restrained' would not be suspicious, especially as he probably claimed that he had a word for him from YHWH. He probably claimed to be ‘shut up' or ‘restrained' because he was involved in fasting and prophetic, even ecstatic, meditation. His prophecy, like much prophecy, is given in prophetic verse. This may have been in order to convince Nehemiah of its genuineness. The gist of it was that Nehemiah's enemies were sending assassins to slay him so that he should hide himself with him in the Temple where they would not dare enter.
Alternately he may have wanted to give Nehemiah the impression that he had shut himself up in his house because he too was in fear of assassination. This idea can be seen as supported by his suggestion that they both hide in the Temple. But that very suggestion was an attempt to lull Nehemiah into not being averse to the idea. If a prophet could do it, why not him?
Either way it seems clear, either that he hoped that Nehemiah's sense of superiority would make him ignore the fact that strictly he was forbidden to enter the Temple, or that he himself could make him feel that a word from YHWH overruled such a prohibition. After all Ezekiel had declared that there would be a place for ‘the prince' within the Temple (Ezekiel 44:3; Ezekiel 46:1-2). Why not then Nehemiah? Indeed, both he and Nehemiah's enemies may well have thought that a cosseted favourite of the Persian court might easily dismiss what he saw as a few ‘Jewish idiosyncrasies', thus bringing him into disrepute with the priests. He and they would have been unaware of what a godly man he was
Nehemiah was appalled for two reasons. Firstly at the thought that he should hide himself away like a coward, and secondly at the thought that he should defile the Temple. If he did such things how could he ever face the people? They had no place to hide from the threats that surrounded them, nor would the priesthood overlook his sacrilege in entering the Temple building. Indeed, nor would God. It was then that he recognised that this had been an attempt to discredit him and entrap him.