Exegetical and Hermeneutical Commentary of Nehemiah 4:7
But it came to pass, [that] when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls of Jerusalem were made up, [and] that the breaches began to be stopped, then they were very wroth,
7. In most editions of the Hebrew Bible, this is the 1st verse of the ivth Chapter.
Sanballat Ashdodites ] Here we have a complete list of the foes of Jerusalem. See notes on Neh 2:10; Neh 2:19. The Ammonites were the fellow-countrymen of Tobiah, the Arabians of Geshem (Neh 2:19). With them are classed the dwellers by the coast (the Shephlah) represented by the, Ashdodites or inhabitants of Ashdod (Azotus, modern Esdd). Ashdod was one of the principal Philistine cities (1 Samuel 5). It occupied a strong position near the sea, and once seems to have commanded a seaport only 3 miles distant. The mention of Ashdod here is peculiar. It was, we may suppose, the chief town on the Philistine coast, and resented an undertaking which threatened to revive the power and importance of Jerusalem. On the intermixture of the Ashdodite or Philistine element with the Jews, see Neh 13:23. ‘Ashdod’ was said to have been captured by Uzziah (2Ch 26:6). It commanded the caravan route into Egypt. It was captured by the Assyrians in 715 (Isa 20:1), and by the Egyptians under Psammetichus after a long siege (Herod. II. 157).
Ashdod was captured by the Maccabees and partially destroyed (cf. 1Ma 5:68 ; 1Ma 10:84 ; 1Ma 11:4 ). It was restored by Gabinius. Philips the Evangelist preached there (Act 8:40).
It has been objected that a hostile coalition of different races, Samaritan, Arabian, Ammonite, Philistine, against the Jews of Jerusalem would have been impossible in a district subject to Persian rule.
But it is a mistake to suppose that the internal administration of the Persian Empire would be sufficient to prevent petty feuds among the subject races. The satraps took little notice of the ceaseless disputes between the tributary towns and nationalities on the frontier. The suggestion is needless that ‘the Arabians, Ammonites, Ashdodites’ are only names of the communities most largely represented in the mixed concourse which followed Sanballat.
that the walls of Jerusalem were made up ] R.V. that the repairing of the walls of Jerusalem went forward. R.V. marg. ‘Heb. healing went up upon the walls ’. The literal rendering is given in the R.V. marg., the metaphor is that of an open wound or cut to which a bandage is applied, bringing relief and restoration (LXX. . : Vulg. quod obducta esset cicatrix muri Jer.). The same words occur in 2Ch 24:13 ‘the work was perfected by them,’ (R.V. marg. healing went up upon the work), and in Jer 8:22; Jer 30:17.
and that the breaches began to be stopped ] These words explain the metaphor of the previous clause. ‘Breaches,’ the same word that occurs in ‘Perez-Uzzah’ and ‘Baal Perazim.’ The verb derived from the same root is used of a wall ‘broken down’ (Neh 1:3; 2Ch 32:5). LXX. : Vulg. interrupta concludi.
to be stopped ] Literally ‘to be closed.’
then they were very wroth ] Their anger mentioned in Neh 4:1 reached a higher pitch on hearing of the successful progress of the work.
Fuente: The Cambridge Bible for Schools and Colleges
The Arabians … – Probably a band, composed largely of Arabians, Ammonites, and Ashdodites, which Sanballat maintained as a guard to his person, and which formed a portion of the army of Samaria Neh 4:2. A quarrel between such a band and the people of Jerusalem might be overlooked by the Persian king.
Fuente: Albert Barnes’ Notes on the Bible
Neh 4:7-18
But it came to pass, that when Sanballat, and Tobtah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls . . . conspired all of them together.
Foes of the faith
It is well we should know our enemies, and then we can better resist them.
I. think of those foes of the faith Nehemiah had to withstand.
1. There was Noadiah the prophetess. She would have put Nehemiah in fear. She used a sacred position and the name of God to cheek the efforts of a good man. Noadiah could threaten, instil doubts, and arouse dread. The Church to-day lacks courage. Too many Noadiahs are prophesying evil things, and leading others to believe that Christian missions, Christian social efforts, Christian gospel preaching, and Christian hopes of the final triumph of truth are only doomed to disappointment, but the Noadiahs are often wrong. Pessimists, philosophical or ecclesiastical, are all the prey of paralysis.
2. Then there was Shemaiah (Neh 6:10), who was shut in the temple. He pretended that great danger approached. He sought to allure the Reformer into a state of inactivity. He said: Let us shut the doors of the temple, for they will come and slay thee; yea, in the night, they will come and slay thee. However, Shemiah had his price. He had been hired. Money dictated his actions as it does that of many mercenary hinderers of the truth, especially the men who say, We exist for the benefit of the people.
3. Then there was Sanballat the Horonite. He was a most dangerous enemy. He had a position at Samaria, the nearest strong city. He had special influence also with the garrison. Of him it is said, Sanballat was very wroth, and took great indignation, and mocked the Jews and spake before his brethren (relations), and the army of Samaria. He said, What do those feeble Jews? Will they sacrifice? Will they make an end in a day? Will they revive the stones out of the heaps of rubbish that are burned? He raged. His anger was like Nebuchadnezzars furnace, heated seven times hotter than usual. It was like the fires of the Inquisition that did put out evangelical truth throughout Spain, and nearly through France. Sanballat was most irritating to Nehemiah, for he taunted him bitterly. He sought in every way to check the work by abuse of the courageous leader. Sanballat, indeed, was a bitter east wind.
4. Tobiah, who lived at Ammon, was another enemy. He had power over a province. He had probably reached his post by flattering when a slave in the imperial court. Nehemiah calls him the slave (Neh 2:19) (where servant should be rendered slave). He was a sprung-up, conceited opponent of the truth. He assumed that wisdom would die with him. This Tobiah was acquainted with the internal state of Jerusalem, and had shown contempt for the efforts of Nehemiah. He said, Even that which they build, if a fox go up, he shall even break down their stone wall (Neh 4:3). He ridiculed their aims, and kept up a constant intrigue with those within who were disaffected (Neh 6:17). This man, even after the temple was finished and the walls built, managed to establish himself in the sacred place itself, because he had relationship with the chief priest (Neh 13:8). This man may represent those who are traitorous betrayers, and who now cast ridicule upon the truth, or on efforts after the truth–those who, pretending to help Protestant truth, are its betrayers.
5. Another enemy was Geshem or Gashmu an Arabian (Neh 6:6). Geshem and Gashmu seem to have been identical. He was an Ishmaelite. He was a wild, characterless man–an idle chatterer. He had nothing to lose and everything to gain by opposition. He brought false charges against Nehemiah as one who only wished to set up a sovereignty, and to be independent of the central power at Susa (Neh 6:6). Most dangerous of all enemies was this Geshem, or Gashmu, for he could insinuate that mean motives were the spring of holy efforts. He was a whisperer. Oh, how very many Gashmus there are even now! They are of no importance, save that they can spread reports, and do much damage. Gashmus will say that they pretend to be anxious about the cause of God, when they are only anxious to gratify their own ambition. Or Gashmu will say that Christians only desire advance in material prosperity. The Gashmus are too indifferent to understand the enthusiasm of Christians.
6. Noadiah, Shemaiah, Sanballat, Tobiah, and Gashmu were united. They were cunning and cruel. They had allies within Jerusalem. Some were half-hearted. Individually we have traitorous tendencies to indifference and ease in our souls. We have many enemies whom we find represented by the Ammonites and Arabians. They are such as these–doubts as to whether we are converted, or unbelief as to Christs acceptance of us, or superstitious and self-righteous leanings, seductions of the world, of pleasure, of wealth, of fame, desire to have the good opinion of the world, desire to be known rather as good fellows than good Christians. To be without temptation would be to be without that element that goes to form character. Better have the devils war than have the devils peace.
II. Nehemiah teaches us how to resist the enemies of the truth.
1. He resisted by establishing sentinels, setting the watch to give warning; he resisted by placing weapons into the hands of all. Our weapons of defence are Gods commands, Gods promises, Gods love. Nehemiah resisted by teaching the people to keep behind their defences. We, when assaults on our faith or temptations come, should get behind the walls, should keep within conscience–keep within the Word.
2. Nehemiah resisted his foes by pressing all into service. None were despised.
3. Nehemiah resisted his foes by inspiring his people with confidence in God. God is mightier than our foes.
4. Nehemiah resisted also by insisting that there should be no parleying with the enemy. Answer him not again. He resisted by leading the people to be as unrestful in toil as unceasing in outlook. They laboured, and half of them held the spears from the rising of the morning till the stars appeared (Neh 4:21). He inspired his followers with courage, saying, Be not afraid of them. Remember the Lord, great and terrible, and fight for your brethren, your sons, your daughters, your wives, and your houses. And again, Our God shall fight for us (Neh 4:14; Neh 4:20). Words these worthy to be the battle-cry of the Church. Moreover, Nehemiah resisted best by setting an example of courage. Should such a man as I flee? All Christian life should be courageous. Shall we, in view of the value of our souls, yield to evil? The more we work for Christ and watch against evil, the stronger we shall become. Soldiers are not kept idle while in garrison; work of some kind is always found for them. If unemployed they would soon become flabby, weak, and without muscle. There is ever something in Christian life to develop the watchful and the heroic. Persistency prevailed. We are told that when his enemies heard of the fact that the wall was finished they were much cast down in their own eyes (Neh 6:16). Walls had risen which they could not batter. Crestfallen, the enemies had to depart. Chroniclers might have said of them, as it was written of Charles VIII. of France, and his expedition against Naples, They came into the field like thunder, and went out like a soft shower. So went away, in the time of Nehemiah, the enemies of Gods struggling Church. God brought their counsel to nought. (F. Hastings.)
And to hinder it.
The builders interrupted
I. The work Nehemiah was commissioned to do.
II. How Nehemiahs work was hindered.
1. By ridicule.
2. By weariness (verse 10).
3. By fearfulness (verse 12).
Many now feel that there is danger in building the walls of Zion.
(1) In social life.
(2) In politics.
(3) In business.
4. By bribery. No other cause so weakens the Church as defection in her own membership.
III. The measures by which Nehemiah accomplished his work.
1. Prayer.
2. Sagacious efforts.
3. Single-ness of aim. Nothing could divert him.
4. Enthusiasm. Zeal in one heart sets other hearts burning. There is a suggestive legend of the venerable Bede which tells us that when he was old, with eyesight almost gone, one of his scholars led him to a heap of stones, and told him they were people; this was enough. The aged servant was true to his commission. With fiery tongue he preached the gospel. He ended as usual with the doxology, To whom be glory through all the ages. Then from that heap of stones a voice rose, Amen venerabilis Bede! True zeal springs not from impulse, but from conviction.
5. His securing the co-operation of the people. Every one to his work. When Wesley was asked the secret of his success, he replied, To my voice in the pulpit on the Sabbath the people add a thousand echoes during the week. (Monday Club Sermons.)
Hinderers
Nehemiah had enemies and hinderers in his great undertaking.
I. Those who said, ye shalt not do it. Sanballat, Tobiah, and Geshem, etc. These are the least to be dreaded.
II. Those who said, you ought not to do it. Those were the Jews who dwelt by these Samaritans. They were near neighbours to them; so near as to be influenced by their threats and their derision. This was a danger far more serious than that which came directly to the good governor from the wicked Sanballat. The solicitation of friends was far more likely to weaken his forces than the intimidation of foes. This would tend to consolidate the people for defence, while that would draw them off little by little, a few to this village and a few to that, until a considerable part of them would be found to have melted away. The pleas of friendship are stronger than the threats of enmity. This kindly interest shown in their welfare, this fear in their behalf, and the possible need of them at home–these were strong inducements to them to desert and go back to their various villages. This is a plea, too, which can be repeated many times. So while the threats are recorded as repeated twice, this call to return to those who loved them was made in one form or another as many as ten times. Let the Church of Christ and let the Christian man beware of these friendly voices which urge them to withdraw from the service on which they have entered, or from some special part of it, because it may involve some danger or some sacrifice. It is those who live near the enemy who reinforce his threats with their friendly entreaties; who add to their You shall not do it, their own Please do not do it. Especially if we are-in any way building the walls of Jerusalem, helping the cause of God and His kingdom, we will be wise to beware of the call of those we have just left to enter on this service when they say, Ye must return to us,
III. Those who said, we cannot do it. This was the most pressing peril that could befall Nehemiah and his mission. A deserter is more demoralising than a dozen foes. One taken from the helpers and added to the hinderers makes a difference of at least two. Their complaint is twofold.
1. They find that their strength has given out.
2. That there is much rubbish, in the midst of which they had to build. Out of the past city came the obstacles to the building of the future city. Some of the worst hindrances to the accomplishment of our work as Christians and as Christian Churches are those whose origin is in our own past selves, lives, habits–the rubbish which has fallen from the neglected walls of our own living. For the future, daily penitence and prayer will prevent the accumulation of so much rubbish that we cannot build. (George M. Boynton.)
Rebuilding the wall
The enemies of the Jews felt that the rebuilding of the walls of Jerusalem was a menace to their own welfare and local supremacy. They must arrest it.
I. They tried laughter. Gods people at work on the walls of Zion are continually told that it is no use, they shall have their labour for their pains. A hundred years ago William Carey was dubbed the consecrated cobbler for proposing the evangelisation of India, but to-day all Christendom delights to do him honour. God crowns the heroism that can face an epithet. All efforts at political and social betterment are met in the same manner. The same is true of the rebuilding of personal character. It is hard work to rebuild the walls of manhood out of the rubbish-heaps of mislived years while old comrades stand by pointing their fingers and cracking jokes, but by Gods grace it can be done.
II. Their opposition assumed the form. Of threatening (Neh 2:19). A good work is always in the realm of danger, because it is in the nature of lese majeste–rebellion against the prince of this world. A reformer never goes scot-free. Loss of business or social standing, ostracism, political decapitation, are some of the penalties which a true man is ever called upon to confront in the discharge of duty.
III. They proposed a compromise (Neh 6:2). Duty knows no compromise. The only way to serve God is unreservedly. The only way to avoid evil is not to tamper with it. The apparently innocent diversions of Vanity Fair gave the Pilgrim more trouble than all the giants and lions along his way. Diluted theology and limp morals will sap the vitality of the most vigorous man or Church. Right is right; to dilute it makes it wrong. Truth is truth; to adulterate it makes it error. Duty is duty; to alloy it with disobedience makes it sin. Conclusion: Observe how these efforts were met.
1. By prayer. John Knox is said to have bedewed the walls of his closet with hie tears of supplication. George Washington was glad to profess his dependence upon God. Abraham Lincoln, when asked if he was accustomed to pray, answered, The man who would assume to perform the duties of the Presidency without seeking Divine guidance must be a blockhead. No man can ever afford to spend a prayerless day.
2. A watch was set. The countersign was given; it was the same that long afterwards rang from the lips of the Roundheads in their struggle for English freedom, God with us (verse 20). The authorship of the famous maxim, Trust in God and keep your powder dry, may be traced to Nehemiah. No enterprise fails that is backed by faith and works.
3. Nehemiah and his men kept on working. Prayer, vigilance, and patient continuance in well-doing can work wonders. (D. J. Burrell, D. D.)
The soldier builders
I. Combination of prayer and watchfulness.
II. Combination of precept and example (Neh 4:14-15; Neh 4:18.)
III. Every builder was also a soldier.
IV. A mutual co-operation went hand in hand with personal work and responsibility. (J. M. Randall.)
A bold and united front to the enemy
It was therefore necessary to present a bold and united front to the enemy, and to be soldiers as well as builders; and it was only by similar zeal, diligence, and unity that they could hope, under the blessing of God, to encircle Jerusalem with wall! and bulwarks. Nelson, the day before the battle of Trafalgar, took Collingwood and Rotherham, who were at variance, to the spot where they could see the fleet opposed to them. Yonder, said he, are your enemies; shake hands and be friends like good Englishmen. Let Christians learn to cultivate unity in spirit, and as far as possible unity in action. Let us ascend from the minor specialities in which we differ, the narrowness and jealousy of sect and party, to the grand platform of truth, wherein we are all agreed. (J. M. Randall.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. The walls of Jerusalem were made up] That is, they were made up to the half height of the wall; for the preceding verse seems to intimate that the whole wall was thus far built; not half of the wall completed, but the whole wall built to half its height.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That the breaches began to be stopped, i.e. that the breaches which the Chaldeans had made and left in the walls were well-nigh stopped up.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7-21. But . . . when Sanballat . . .heard that the walls . . . were made up, and . . . the breaches . . .stoppedThe rapid progress of the fortifications, despite alltheir predictions to the contrary, goaded the Samaritans to frenzy.So they, dreading danger from the growing greatness of the Jews,formed a conspiracy to surprise them, demolish their works, anddisperse or intimidate the builders. The plot being discovered,Nehemiah adopted the most energetic measures for ensuring the commonsafety, as well as the uninterrupted building of the walls. Hithertothe governor, for the sake of despatch, had set all his attendantsand guards on the worknow half of them were withdrawn to beconstantly in arms. The workmen labored with a trowel in one hand anda sword in the other; and as, in so large a circuit, they were farremoved from each other, Nehemiah (who was night and day on the spot,and, by his pious exhortations and example, animated the minds of hispeople) kept a trumpeter by his side, so that, on any intelligence ofa surprise being brought to him, an alarm might be immediatelysounded, and assistance rendered to the most distant detachment oftheir brethren. By these vigilant precautions, the counsels of theenemy were defeated, and the work was carried on apace. God, when Hehas important public work to do, never fails to raise up instrumentsfor accomplishing it, and in the person of Nehemiah, who, to greatnatural acuteness and energy added fervent piety and heroic devotion,He provided a leader, whose high qualities fitted him for the demandsof the crisis. Nehemiah’s vigilance anticipated every difficulty, hisprudent measures defeated every obstruction, and with astonishingrapidity this Jerusalem was made again “a city fortified.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass that when Sanballat, and Tobiah, and the Arabians,…. Who were under and influenced by Geshem the Arabian:
and the Ammonites; over whom Tobiah was governor:
and the Ashdodites; who were of Ashdod or Azotus, one of the principalities of the Philistines, who were always enemies to the Jews:
heard that the walls of Jerusalem were made up; or “the length of them went up” d; that is, the height of them; that they rose up high apace, and were got up to, or almost to their proper height:
and that the breaches began to be stopped; for the walls were not all thrown down by the Chaldeans, but breaches made here and there, which were now repaired:
then they were very wroth; and could not avoid showing it; before they mocked them, as attempting what they could not go through with; but now, perceiving the work went on with great success, they were enraged.
d “ascendisset longitudo”, Montanus; so Coeceius in rad.
.
Fuente: John Gill’s Exposition of the Entire Bible
7 But it came to pass, that when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls of Jerusalem were made up, and that the breaches began to be stopped, then they were very wroth, 8 And conspired all of them together to come and to fight against Jerusalem, and to hinder it. 9 Nevertheless we made our prayer unto our God, and set a watch against them day and night, because of them. 10 And Judah said, The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build the wall. 11 And our adversaries said, They shall not know, neither see, till we come in the midst among them, and slay them, and cause the work to cease. 12 And it came to pass, that when the Jews which dwelt by them came, they said unto us ten times, From all places whence ye shall return unto us they will be upon you. 13 Therefore set I in the lower places behind the wall, and on the higher places, I even set the people after their families with their swords, their spears, and their bows. 14 And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not ye afraid of them: remember the Lord, which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses. 15 And it came to pass, when our enemies heard that it was known unto us, and God had brought their counsel to nought, that we returned all of us to the wall, every one unto his work.
We have here,
I. The conspiracy which the Jews’ enemies formed against them, to stay the building by slaying the builders. The conspirators were not only Sanballat and Tobiah, but other neighbouring people whom they had drawn into the plot. They flattered themselves with a fancy that the work would soon stand still of itself; but, when they heard that it went on a prospered, they were angry at the Jews for being so hasty to push the work forward and angry at themselves for being so slow in opposing it (v. 7): They were very wroth. Cursed be their anger, for it was fierce, and their wrath, for it was cruel. Nothing would serve but they would fight against Jerusalem, v. 8. Why, what quarrel had they with the Jews? Had they done them any wrong? Or did they design them any? No, they lived peaceably by them; but it was merely out of envy and malice; they hated the Jews’ piety, and were therefore vexed at their prosperity and sought their ruin. Observe, 1. How unanimous they were: They conspired all of them together, though of different interests among themselves, yet one in their opposition to the work of God. 2. How close they were; they said, “They shall not know, neither see, till we have them at our mercy.” Thus they took crafty counsel, and digged deep to hide it from the Lord, and promised themselves security and success from the secresy of their management. 3. How cruel they were: We will come and slay them. If nothing less than the murder of the workmen will put a stop to the work, they will not stick at that; nay, it is their blood they thirst for, and they are glad of any pretence to glut themselves with it. 4. What the design was and how confident they were of success: it was to cause the work to cease (v. 11), and this they were confident that they should effect. The hindering of good work is that which bad men aim at and promise themselves; but good work is God’s work, and it shall prosper.
II. The discouragements which the builders themselves laboured under. At the very time when the adversaries said, Let us cause the work to cease, Judah said, “Let us even let it fall, for we are not able to go forward with it,” v. 10. They represent the labourers as tired, and the remaining difficulties, even of that first part of their work, the removing of the rubbish, as insuperable, and therefore they think it advisable to desist for the present. Can Judah, that warlike valiant tribe, sneak thus? Active leading men have many times as much ado to grapple with the fears of their friends as with the terrors of their enemies.
III. The information that was brought to Nehemiah of the enemies’ designs, v. 12. There were Jews that dwelt by them, in the country, who, though they had not zeal enough to bring them to Jerusalem to help their brethren in building the wall, yet, having by their situation opportunity to discover the enemies’ motions, had so much honesty and affection to the cause as to give intelligence of them; nay, that their intelligence might be the more credited, they came themselves to give it, and they said it ten times, repeating it as men in earnest, and under a concern, and the report was confirmed by many witnesses. The intelligence they gave is expressed abruptly, and finds work for the critics to make out the sense of it, which perhaps is designed to intimate that they gave this intelligence as men out of breath and in confusion, whose very looks would make up the deficiencies of their words. I think it may be read, without supplying any thing: “Whatever place you turn to, they are against us, so that you have need to be upon your guard on all sides,” Note, God has many ways of bringing to light, and so bringing to nought, the devices and designs of his and his church’s enemies. Even the cold and feeble Jews that contentedly dwell by them shall be made to serve as spies upon them; nay, rather than fail, a bird of the air shall carry their voice.
IV. The pious and prudent methods which Nehemiah, hereupon, took to baffle the design, and to secure his work and workmen.
1. It is said (v. 14) he looked. (1.) He looked up, engaged God for him, and put himself and his cause under the divine protection (v. 9): We made our prayer unto our God. That was the way of this good man, and should be our way; all his cares, all his griefs, all his fears, he spread before God, and thereby made himself easy. This was the first thing he did; before he used any means, he made his prayer to God, for with him we must always begin. (2.) He looked about him. Having prayed, he set a watch against them. The instructions Christ has given us in our spiritual warfare agree with this example, Matt. xxvi. 41. Watch and pray. If we think to secure ourselves by prayer only, without watchfulness, we are slothful and tempt God; if by watchfulness, without prayer, we are proud and slight God; and, either way, we forfeit his protection.
2. Observe, (1.) How he posted the guards, v. 13. In the lower places he set them behind the wall, that they might annoy the enemy over it, as a breast-work; but in the higher places, where the wall was raised to its full height, he set them upon it, that from the top of it they might throw down stones or darts upon the heads of the assailants: he set them after their families, that mutual relation might engage them to mutual assistance. (2.) How he animated and encouraged the people, v. 14. He observed even the nobles and rulers themselves, as well as the rest of the people, to be in a great consternation upon the intelligence that was brought them, and ready to conclude that they were all undone, by which their hands were weakened both for work and war, and therefore, he endeavours to silence their fears. “Come,” says he, “be not afraid of them, but behave yourselves valiantly, considering, [1.] Whom you fight under. You cannot have a better captain: Remember the Lord, who is great and terrible; you think your enemies great and terrible, but what are they in comparison with God, especially in opposition to him? He is great above them to control them, and will be terrible to them when he comes to reckon with them.” Those that with an eye of faith see the church’s God to be great and terrible will see the church’s enemies to be mean and despicable. The reigning fear of God is the best antidote against the ensnaring fear of man. He that is afraid of a man that shall die forgets the Lord his Maker,Isa 51:12; Isa 51:13. [2.] “Whom you fight for. You cannot have a better cause; you fight for your brethren (Ps. cxxii. 8), your sons, and your daughters. All that is dear to you in their world lies at stake; therefore behave yourselves valiantly.“
V. The happy disappointment which this gave to the enemies, v. 15. When they found that their design was discovered, and that the Jews were upon their guard, they concluded that it was to no purpose to attempt any thing, but that God had brought their counsel to nought. They knew they could not gain their point but by surprise, and, if their plot was known, it was quashed. The Jews hereupon returned every one to his work, with so much the more cheerfulness because they saw plainly that God owned it and owned them in the doing of it. Note, God’s care of our safety should engage and encourage us to go on with vigour in our duty. As soon as ever a danger is over let us return to our work, and trust God another time.
Fuente: Matthew Henry’s Whole Bible Commentary
2. The Jews faced the menace of an attack.
TEXT, Neh. 4:7-14
7
Now it came about when Sanballat, Tobiah, the Arabs, the Ammonites, and the Ashdodites heard that the repair of the walls of Jerusalem went on, and that the breaches began to be closed, they were very angry.
8
And all of them conspired together to come and fight against Jerusalem and to cause a disturbance in it.
9
But we prayed to our God, and because of them we set up a guard against them day and night.
10
Thus in Judah it was said,
The strength of the burden bearers is failing,
Yet there is much rubbish;
And we ourselves are unable
To rebuild the wall.
11
And our enemies said, They will not know or see until we come among them, kill them, and put a stop to the work.
12
And it came about when the Jews who lived near them came and told us ten times, They will come up against us from every place where you may turn,
13
then I stationed men in the lowest parts of the space behind the wall, the exposed places, and I stationed the people in families with their swords, spears, and bows.
14
When I saw their fear, I rose and spoke to the nobles, the officials, and the rest of the people: Do not be afraid of them; remember the Lord who is great and awesome, and fight for your brothers, your sons, your daughters, your wives, and your houses.
COMMENT
Now begins the second stage of opposition, the threat of actual hostility.
Neh. 4:7 spells out the sources of their opposition, from all four directions. To the north was Sanballat, representing the Samaritans. To the northeast was Tobiah and the Ammonites. The Arabs would include Edom, to the south and east; and Ashdod lay to the southwest of Jerusalem, along the coast, among the descendants of the Philistines. This opposition arose before the gaps in the wall had been entirely closed.
In Neh. 4:8, their conspiracy was not directed to the military destruction of Jerusalem: they had insufficient armies for that, thanks to Persias control over all of them; but they could create confusion and stop the work in that manner.
Nehemiahs response in Neh. 4:9 was prayer, first of all. But it was combined with works; he posted an around-the-clock guard.
The poetic form of Neh. 4:10 shows that it was an oft-repeated saying. If we see discouragement in it, the frustration of long hours already invested and still as many hours of toil lying ahead, there is also hope and confidence in it; it is the kind of song that would encourage them to grit their teeth and continue on. The reference to failing strength may be another clue to the fasting and privation necessitated by their work.
In Neh. 4:11, we hear their enemies threaten, perhaps pretending secrecy but intending for the threats to be reported to the Jews, to appear from nowhere and destroy the builders.
Neh. 4:12 shows that their message was reported to the Jews. The persons doing the reporting were the workmen who came from outlying towns; people from Tekoa eleven miles south, from Gibeon and Mizpah a comparable distance to the north, and from half a dozen other localities mentioned in chapter three were all helping. The ten times is just a way of saying repeatedly: cf. Gen. 31:7.
Neh. 4:13 gives more information on Nehemiahs defense. Since the city lacked a professional army, he stationed people from the various families (clans) at the more vulnerable locations.
We see the reality of the situation in Neh. 4:14 : the visible fear, and Nehemiahs effort to reassure them and spur them on. His arguments were good ones: (1) remember the power and greatness of God (from which their strength came), and (2) think of the brothers, children, wives, and homes they were fighting to protect (which would give them an immediate, visible incentive),
WORD STUDIES
WEALTHY (Neh. 4:2 : Chayil): in various contexts, it can mean (1) strength, might, valor; (2) forces, army; (3) ability, wealth; (4) integrity, virtue. It is usually translated army, but wealth in Rth. 2:1, where it describes Boaz.
The two most important letters in the word are the h and 1; these appear in our words heil, hale, heal, health, whole, and even holy: words having the same sense as the Hebrew, in certain contexts. They also occur in a word of very different derivation, but with the same connotations, in our slang (big) wheel; we wonder if this is only a coincidence. Try that expression in Neh. 4:2!
TRUMPET (Neh. 4:20 : Shofar): scratch, scrape, rub, polish. This leads to the idea of brightness, brilliance, and a brilliant tone. The word for scribe (Sepher) is akin to it (cf. Word Studies on Ezra 7 : note the resemblance in primary meaning). There seems to be a connection between what a person communicates by writing or speech, and what he conveys by musical tones.
Fuente: College Press Bible Study Textbook Series
(7) Were made up.Arose to the height before mentioned.
Began to be stopped.The wall, they heard, was continuous. The tribes here enumerated were only small parties under the immediate influence of Sanballat: nothing beyond that would have been likely to occur among subjects in common of Persia.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. The Arabians Headed probably by Geshem. See on chapter Neh 2:19.
Ashdodites Inhabitants of Ashdod, one of the great cities of the Philistine plain. It was besieged and captured by the Assyrians in the time of Sargon, (Isa 20:1,) but had so far recovered its strength as now to enter into confederacy with the Samaritans against the Jews.
That the walls were made up Literally, That there arose healing to the walls. The broken walls are spoken of as wounded, and the rebuilding was a healing, or restoring them to health. The thought is amplified by the additional clause, the breaches began to be stopped Places where the wall had been violently broken through were closed up.
Fuente: Whedon’s Commentary on the Old and New Testaments
Sanballat And His Allies Determine Violence Against the Builders Of The Walls With The Aim Of Preventing Their Completion Only To Be Thwarted By Nehemiah’s Precautions ( Neh 4:7-23 ).
Their derision having failed in its purpose, and their anger still being aroused, Sanballat and his allies now determined to bring the work to a stop by using violence. To the already formidable opponents were added the Ammonites to the east of Judah (although Tobias was an Ammonite) and the Ashdodites to the west. Ashdod was the name of the overall province that included former Philistine territory. These plotted an incursion into Jerusalem with the hope of causing confusion. Nehemiah responded by praying to God and setting a watch, with half his builders ready at arms, and all his builders armed in case they were needed.
Neh 4:7
‘But it came about that, when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the repairing of the walls of Jerusalem went forward, that the breaches began to be stopped, then they were very angry,’
The frequency with which Jerusalem must have suffered unofficial raids is suggested by the number of adversaries who were angry at the repairing of the breaches in the walls. They realised that any future plans that they might have for unofficial raids were now being thwarted. Furthermore it indicated that Jerusalem was once again becoming a power in the land.
The phrase ‘the repairing of the walls of Jerusalem’ in Hebrew uses the figure of bandaging up a wound. For this metaphor compare 2Ch 24:13; Isa 30:26; Jer 8:22; Jer 30:17; Jer 33:6. Its similar use in 2Ch 24:13 may suggest that it was a common phrase, a reminder that YHWH is the One Who heals them (Exo 15:26)
The fact that Tobias (the Ammonite) is mentioned separately from the Ammonites would appear to be against the suggestion that he was governor over the Ammonites, although he may well have had influence among them. Thus the Ammonites and the Ashdodites were ‘new’ enemies. It is worthwhile considering the strength of the opposition:
o Sanballat, with his deputy Tobias, would appear to have been governor and deputy governor over Samaria, to the north.
o The Arabians, headed by their paramount chieftain Geshem (see on Neh 2:19) would be to the east and south, and would be a formidable foe. They probably included the Idumaeans/Edomites now settled in southern Judah.
o The Ammonites were to the east of Judah. That Tobias, although an Ammonite, was not their governor is suggested by the order given for the adversaries, but he would almost certainly have had influence among them. They were a fierce, only half civilised tribal nation. Members of a Tobiad family (who may not, however, have been related to Tobias) were certainly governors of Ammon in later centuries.
o The Ashdodites represented the peoples to the west, for Ashdod was the name of the Persian province (taken over from the Assyrians) which included the whole of former Philistia.
Neh 4:8
‘And they conspired all of them together to come and fight against Jerusalem, and to cause confusion in it.’
The different groups described conspired together to send bands of armed men against Jerusalem in order to cause confusion among the builders (Neh 4:8), and kill some of them (Neh 4:11), thus hoping to disillusion them and bring about a cessation of their labours. These were apparently to be lightning strikes, totally unexpected by the builders, and taking them by surprise. What was planned was thus not an invasion or war against Judah in the normal sense (something which the Persian overall authorities would not have permitted) but a series of incursions only against Jerusalem, causing destruction and death, something which was intended to prevent the walls being built. That this was so comes out in the fact that Nehemiah’s response in defending Jerusalem succeeded. Judah could hardly have resisted an all out war conducted and coordinated by their neighbours on all sides. The whole emphasis of both sides was on Jerusalem alone.
Even so Sanballat would know that he could be called to account by the Satrap over Beyond the River for his actions. Thus he must have reasoned, 1) that he could suggest that much of it was the work of brigands who were difficult to control, and/or 2) that as regards his own activities he could point to the previous instruction from Artaxerxes calling on him to enforce the cessation of the building of the walls (Ezr 4:22-23), no further decree to allow the building of the walls having been received by him, and that he was thus acting in accordance with instructions, and/or 3) that he could count on the matter not being treated too seriously, being dismissed as simply resulting from local feuds, or indeed a combination of all three. These arguments would depend on the attacks not seeming to be too coordinated or too severe.
On the other hand he would count on the fact that many of the Jews would be aware of what had happened previously when the Persian authorities had come down hard on them for seeking to rebuild the walls (Ezr 4:22-23), and might therefore easily capitulate. And on the fact that they would not want to see extra problems arising for their families as a result of their activities, for the passing through a country of invading bands inevitably left a trail of destruction behind them, especially when their aim was punitive. Indeed had Nehemiah not been there, with his supreme confidence in his own position, their adversaries might well have succeeded. But Nehemiah knew that there were limits on how far their adversaries would dare to go, and was clearly confident therefore that his defensive measures would, with the help of God, succeed.
Neh 4:9
‘But we made our prayer to our God, and set a watch against them day and night, because of them.’
Nehemiah’s response was to pray to God and set a twenty four hour watch. There is the important lesson here that faith and practicality must go hand in hand. In Jesus’ words, we must ‘not put to test the Lord our God’ (Mat 4:7). Without God’s help the watch may well not have succeeded. But to have relied on God without setting a watch would have been to wrongly put God to the test.
Fuente: Commentary Series on the Bible by Peter Pett
Nehemiah’s Precautions
v. 7. But it came to pass that, when Sanballat, and Tobiah, and the Arabians, v. 8. and conspired all of them together to come and to fight against Jerusalem, v. 9. Nevertheless, we made our prayer unto our God, and set a watch against them day and night because of them, v. 10. And Judah, the Jews, said, The strength of the bearers of burdens is decayed, v. 11. And our adversaries said, They shall not know neither see till we come in the midst among them, v. 12. And it came to pass that, when the Jews which dwelt by them came, v. 13. Therefore set I in the lower places behind the wall, v. 14. And I looked, and rose up, and said unto the nobles, v. 15. And it came to pass, when our enemies heard that it was known unto us, and God had brought their counsel to naught, v. 16. And it came to pass from that time forth that the half of my servants, v. 17. They which builded on the wall, and they that bare burdens, with those that laded, v. 18. For the builders, v. 19. And I said unto the nobles and to the rulers and to the rest of the people, The work is great and large, and we are separated upon the wall, one far from another.
v. 20. In what place therefore ye hear the sound of the trumpet, resort ye thither unto us, v. 21. So we labored in the work; and half of them held the spears from the rising of the morning till the stars appeared, v. 22. Likewise at the same time said I unto the people, Let every one with his servant lodge within Jerusalem, v. 23. So neither I, nor my brethren, nor my servants, nor the men of the guard which followed me,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Neh 4:7
It came to pass, that when Sanballat, and Tobiah, at Samaria, and the Arabians, and the Ammonites, and the Ashdodites, in their respective residences, heard that the walls of Jerusalem were made up, or “that the (entire) wall of Jerusalem was of a (good) height,” they were wroth. Observe that Tobiah is here quite separated from the nation of the Ammonites, and in no way represented as their leader. Jealousy of Jerusalem on the part of the Ammonites and Philistines is quite natural; and, if the Arabs are the Edomites, their opposition would be equally a matter of course (Psa 137:7; Eze 25:12; Amo 1:11; Oba 1:10, Oba 1:14); but the Edomites are not called Arabs in Scripture, nor do Arabs appear very often among the enemies of the Jews. It has been suggested that the “Arabians” here mentioned are the descendants of a colony which Sargon planted in Samaria itself. This, of course, is possible; but they may perhaps have been one of the desert tribes, induced to come forward by the hope of plunder (Ewald), and influenced by the Ammonites, their neighbours.
Neh 4:8
To hinder it. Rather, “to do it hurt.” The word used is a rare one. According to Gesenius, it has the two senses of “error” and “injury.”
Neh 4:9
We set a watch against them day and night, because of them. Rather, “over against, them,”. “opposite to them”opposite, that m, to the point from which they were expected to make their attack.
Neh 4:10
The strength of the bearers of burdens is decayed. The complaint seems to be, that by the drawing off of men from the working parties to act as guards, those parties were so weakened that they could not continue the work, the quantity of rubbish being so great.
Neh 4:12
If the text is sound, it can only mean that the Jews who dwelt in the outlying towns, in the neighbourhood of Ammon, Samaria, Ashdod, etc; came repeatedly to Jerusalem, and tried to draw off their contingents, saying to them, “You must return to us.” But it is suspected that there is a corruption of the original words of Nehemiah, and that what he wrote was, that these Jews came repeatedly to Jerusalem and warned him of the enemy’s designs. (So Ewald, Houbigant, Dathe, A. Clarke, and others. )
Neh 4:13
Then set I in the lower places behind the wall, and on the higher places. There is no and m the original. Nehemiah means that in the less elevated places, where the wall was least strong by nature, he had his men posted on conspicuous spots within the walls, where they could be seen from a distance, and so deterred the enemy from advancing. He drew them up after their families, that each man might feel he was fighting for his brethren, sons, etc. (verse 14).
Neh 4:14
And I looked, and rose up, and said. A particular occasion seems to be spoken of. The allies had joined their forces; the army was advancing; Nehemiah had obtained information of the quarter from which the attack was to be expected; he had posted his men (verse 13); when he “looked, and rose up,” and spoke, it was probably as the enemy was coming up to the attack; he then made this short but stirring appeal. That no conflict followed would seem to show, that “when the enemy approached, and saw from a distance the whole people awaiting them in perfect equipment, order, and spirit,” they lost heart and “turned back”. The Lord, which is great and terrible. See the comment on Neh 1:5.
Neh 4:16
The half of my servants wrought in the work. Nehemiah divided his “servants” or slaves into two bodies, one of which laboured at the wall, while the other kept guard, fully armed, and held the spears, bows and arrows, shields, and corselets of their fellows. The rulers were behind. The “rulers” or “princes” did not labour, but stood behind the labourers, directing them, and ready to lead them on if the enemy ventured to come to blows.
Neh 4:17
And they which bare burdens, with those that laded. Rather, “both they which bare burdens, as they laded.” The builders, or those engaged upon the work, are divided into two classes
(1) actual builders, and
(2) those who carried the materials.
Of these, the latter did their work with one hand, while in their other hand they held a weapon; the former needed both hands for their employment, but even these wore swords in theft girdles.
Neh 4:18
For the builders. Rather, “and the (actual) builders”masons, bricklayers, and the like, as distinct from the bearers of burthens, or carriers of material. He that sounded the trumpet. The signalman. Trumpeters appear both in the Egyptian and the Assyrian sculptures.
Neh 4:21
So we laboured: and half of them held the spears. This is a summary of the main points previously related: “So we continued to work; and one-half of my personal followers continued to keep watch, and to hold the spears” (Neh 4:16). From the rising of the morning, etc. This is additional, and shows how early the work commenced each morning, and how late it continued.
Neh 4:22
Every one, with his servant. The material condition of the people had much improved since the return under Zerubbabel. Then there was only one slave to every six Israelites (Ezr 2:64, Ezr 2:65); now every Israelite had his slave, and many no doubt a large number. Lodge within Jerusalem. i.e. “sleep” or “pass the night” there, instead of returning to their several villages or towns. That in the night they may be a guard to us. The very fact that they were in Jerusalem, and known to be there, would tend to prevent an attack; and if the enemy assaulted by night, they would be at hand, and able to take their part in guarding the work.
Neh 4:23
My brethren. Actual brothers probably. That Nehemiah had brothers appears from Neh 1:2; that one of them, Hanani, had accompanied him to Jerusalem is evident from Neh 7:2. My servants. See above, Neh 7:16. The men of the guard that followed me. As governor, Nehemiah would maintain a body-guard, in addition to his band of slaves. Saving that every one put them off for washing. So the Vulgate: “Unnsquisque tantum nudabatur ad baptismum;” but it is at least doubtful whether the Hebrew words can possibly have this meaning. The most natural and literal sense of them is that given by Maurer and Rambach”Each man’s weapon was his water;” the supposed connection of the clause with the preceding being, “No one took off his clothes,” not even for the bathno one bathed; “a man’s only bath was his weapon.” Some critics, however, defend the rendering of the A. V.; others take the words in the same way, but explain the term “water” differently, of a natural want (Ewald, Stanley); while many regard the text as unsound, and propose emendations. None, however, that has as yet been proposed is satisfactory.
HOMILETICS
Neh 4:7-15
Armed opposition.
Ridicule failing and the work progressing, the enemies of the Jews, more angry than ever, conspire to stop it by force of arms. We have here
I. ENEMIES WITHOUT.
1. Various (Neh 4:7).
2. Combined (Neh 4:8).
3. Angry (Neh 4:7).
4. Wily (Neh 4:11).
5. Ruthless (ibid.).
6. Determined to stop the work.
II. DIFFICULTIES WITHIN.
1. The weariness and discouragement of the labourers (Neh 4:10).
2. Pressing and repeated messages to those of them who came from the country to return to their homes.
Such seems the meaning of Neh 4:12. Their neighbours and friends, aware of the designs of the foe, were anxious for their safety and that of their families whom they had left behind.
III. NEHEMIAH‘S MEASURES. As difficulties thickened his courage rose, his capacity became more evident, and his ability to sway the many. Full of confidence and resolution, he inspired others with like feelings.
1. Prayer (Neh 4:9).
2. Setting a watch.
3. Subsequently a general arming (Neh 4:13).
4. Spirit-stirring address (Neh 4:14).
IV. THEIR RESULTTS (Neh 4:15).
1. Determent of the adversaries.
2. Resumption of the work.
Lessons:
1. For national life.
(1) Wars of defence are lawful when necessary, and should be waged bravely for the sake of homes, wives, and children.
(2) Preparation for war is a security for peace.
2. For the religious life.
(1) Christians must be prepared to fight as well as work. The enemies of their souls and of their Lord are various, numerous, and determined, and must be encountered.
(2) Prayer, watchfulness, and courage must be combined in the Christian warfare (comp. Eph 6:10-18).
(3) Faith in God and fear of him will conquer the fear of our adversaries, human or diabolic.
(4) Regard for the highest welfare of their families should inspire Christians in opposing the enemies of religion.
Neh 4:9
Prayer and watchfulness.
“Nevertheless we made our prayer unto God, and set a watch,” etc.
I. The Christian’s PERILS. His enemies are
1. Numerous. Satan and his angels, his own corruptions, the world.
2. Diverse. Different in nature, and mode of attack; assuming different forms; appealing in turn to every passion and principle of our nature.
3. Insidious. “The wiles of the devil.” He can take the form of “an angel of light.” Evil often appears as good. Danger lurks where we should least suspect it: in needful occupations, in lawful pleasures, in the society and influence of dearest friends.
4. Intent on our destruction. “Seeking whom he may devour.“ Our highest interests, our eternal well-being, are imperilled.
II. The Christian’s SAFEGUARDS.
1. Prayer. To him who is mightier than our mightiest foes; who has a perfect knowledge of them, and of our weaknesses; whose eye is ever upon them and us; who loves us and desires our safety; who has promised help and victory to those who call upon him. In his strength alone can we conquer.
2. Watchfulness. Habitual vigilance, for our foes may spring upon us from unexpected quarters; special watchfulness “over against them” (as the last words of the text should be rendered). Where from experience we have learned that our weakness and the enemy’s strength lie.
3. The two combined. God will protect those who watch as well as pray. Prayer aids watching, and watching prayer. “Watch unto prayer.” Prayer without watchfulness is presumption. Watchfulness without prayer, sinful self-confidence. Each without the other is sure to fail. Both together will insure deliverance.
Neh 4:14
Courage in the Christian war.
“Be not ye afraid of them,” etc. A stirring battle-cry. Suitable in the Christian warfare.
I. THE CHURCH‘S WARFARE. Each for himself and his family; all for the common good. Against the world, the flesh, and the devil, in all the forms they assume: infidelity, heresy, ungodliness, wickedness of all kinds. The war is
1. Defensive. To preserve themselves, and their households and Churches, from spiritual and moral evil.
2. Offensive. To subdue the world to Christ. Destroying the errors and sins which prevail in it, and rescuing their victims.
II. THE CHURCH‘S LIABILITY TO FEAR. On account of the number, and power, and subtlety of her enemies, and the hardships and perils of the war. There is a fear which is good. “Happy is the man that feareth alway.” But not the craven fear which shuns the fight.
III. THE CHURCH‘S REMEDY AGAINST FEAR.
1. Remembrance of God.
(1) His greatness. “Greater is he that is in you than he that is in the world.” He has all power to sustain his servants, give them the victory, and reward the victors.
(2) His terribleness. To his enemies to subdue them; to his professed friends if they decline to do battle for him.
“Fear him, ye saints, and you will then
Have nothing else to fear.”
2. Thought of the interests involved. As here, of brothers, sons, daughters, wives, and houses.
3. Mutual encouragement. “Be not afraid,” etc.
Neh 4:16-23
Armed workers.
The enemies of the Jews, who meditated an attack upon them, finding that they were aware of their design and well prepared to receive them, withdrew their forces, and the work of restoring the wall went on again. Nehemiah, however, thought it necessary that the people should be prepared for resistance at any moment. He therefore kept half his own retinue always on guard, well armed, while the other half worked; he appointed that every labourer should work armed; those whose work permitted, holding a weapon in one hand while labouring with the other; the masons, whose work required both hands, having a sword by their side; he placed the rulers behind the people, to direct the work and, if need were, to lead the fight. He himself was everywhere, overlooking the workmen, and on the alert for the enemy; having a trumpeter by his side to summon all the people together to resist any assault that might be made. As an additional precaution, he ordered those of the people whose dwellings were elsewhere to lodge by night in the city; while he, his relatives, slaves, and other attendants, though compelled to sleep, never put off their clothes (unless the last very obscure words of the chapter state an exception) until all danger had passed.
The lessons from this paragraph for any Christian Church or society, and indeed for any community, are, the importance of
1. Diligence in work, combined with readiness for contest. It is work that secures prosperity, but conflict may be necessary for the work’s sake.
2. Thorough union.
3. Division of duties. Each taking what he is best fitted for, or is thought to be by those in authority.
4. Good organisation.
5. Good rulers.
6. Obedience to them.
7. Self-denial. In allthose highest in authority the most careful to practise it.
Neh 4:17, Neh 4:18
Building in readiness to fight.
“They which builded on the wall, etc. For the builders so builded.” Regarding the work of building the wall of Jerusalem as an image of Christian edification, whether of the individual or of the Church, notice
I. THE NEED WHICH CHRISTIANS HAVE or PREPARATION FOR COMBAT WHILE ENGAGED IN BUILDING.
1. In seeking each his own spiritual profit. Must be intent on improvement and growth, but at the same time ready to fight. For his spiritual foes are near, and may make their onset at any moment and from any direction.
2. In seeking to profit others. Instruction in the truth is of primary importance; but there must be preparedness to meet objections and reprove or warn against errors and sins. Applies peculiarly to Christian ministers. Their main work is to “edify;” but in doing so they must not only be ready for but actually do battle against iniquity and false teaching. Besides which, they, like Nehemiah and his retinue, must especially mount guard for the protection of the whole community against threatened assaults of unbelief, superstition, immorality, etc; and be ready, if necessary, to summon all to fight against them (see Eze 3:17, seq.; Eze 33:7, seq.).
II. THEIR RELATION TO EACH OTHER.
1. They are mutually helpful. Fighting, or readiness for it, renders building possible. If infidelity or sin get the upper hand, “edification” ceases. Building aids fighting. Gives strength for it, supplies with strongest motives to it. He who is well “built up” in Christian faith and life has an experience of the preciousness of that which the enemy assails which will make him earnest and bold in contending for it. So with a Church established in all goodness, and richly enjoying the privileges of the gospel. In the end, however (as when the wall was finished), building may render preparation for fighting unnecessary. The Christian who has arrived at great maturity becomes unassailable by either serious error or temptation to sin. Growth in grace renders the disciple more and more like his Master, who could say, “The prince of this world cometh and hath nothing in me.” After many a conflict, he settles down in quiet enjoyment of what he has won; his walls so strong, his gates so secure, that no enemy can enter, even if he do not cease the vain attempt. A Church, also, well built up at once in Christian life and character and in numbers, needs not take much heed of enemies without. Her life and works speak for her more powerfully than arguments.
2. Readiness for fighting may hinder or stop building. The attitude of mind favourable to the former is in no small degree unfavourable to the latter. Besides, when men are armed for conflict they may come to prefer it, and engage in it needlessly or excessively, to the neglect of edification. But no Church (or state) can live by fighting. This is partly true of direct battling with evil tendencies and habits in ourselves and others; let good be nourished and strengthened, and evil will decay. It is especially true of religious controversy. It is very apt to injure Christian life and character. The antagonistic spirit which it engenders is unfavourable to meekness and charity, and even justice and truthfulness. A Church must be militant and ever ready to fight; but a Church mainly militant will effect little good.
The lessons are
1. Be “ready, aye, ready” for battle. With the “whole armour of God” about you, and trained to the use of your weapons. But
2. Be mainly intent on building.
Neh 4:20
God fighting for his people.
“Our God shall fight for us.” An inspiriting assurance. Grounds of it in the case of Nehemiah and the Jews.
I. WHEN WE MAY CHERISH THIS ASSURANCE. When we fight for God; which we do
1. When we contend in and for his cause. When our contest is against Satan, sin, and error; and on behalf of Christ and truth and righteousness and soulsour own and others.
2. When we are actuated by sincere and supreme regard for him. Desiring his glory, and trusting him for strength and victory.
3. When we employ the weapons which he has given us. Not using Satan’s arms, but the weapons of truth and love (see 2Co 10:4).
4. When we fight in the spirit which he prescribes and imparts (2Ti 2:25; Jas 1:20).
5. When we battle with all our power.
II. THE GROUNDS OF THIS ASSURANCE.
1. The relation of God to us. “Our God.”
2. His interest in the contest. It concerns his “great name,” the accomplishment of his purposes of love to mankind in Christ, the destruction of his enemies.
3. His summons to it.
4. His promises.
III. THE EFFECTS OF SUCH ASSURANCE.
1. Alacrity to engage in the combat.
2. Courage.
3. Confidence of victory.
“If God be for us, who can be against us?” Finally, take heed lest any of you fight against God. “Woe unto him that striveth with his Maker.”
HOMILIES BY W. CLARKSON
Neh 4:7-23
The wisdom of the Christian workman in the hour of peril.
We are reminded here of
I. THE PROGRESS OF SIN IN ITS COURSE (Neh 4:8). From sneers the enemies of Israel passed on to plots; from taunts to a mischievous conspiracy. They “conspired together to come and fight against Jerusalem, and to hinder it.” This advance of theirs was brought about by their hearing that the walls of Jerusalem were “made up.” The steadfast labour of the good led, incidentally, to the development of evil in the unholy. The relations of David with Saul, and of the Apostle Paul with his unbelieving countrymen, and, indeed, those of our Master himself with the religious leaders of his day, show that speaking the truth or doing the work of God may prove the occasion of the growth and outbreak of sinthe occasion, but not the responsible cause. We must not be deterred from speaking or doing the will and work of God by fear about incidental consequences on the part of the great enemy.
II. THE PERIL TO THE WORK OF THE CHURCH (Neh 4:10, Neh 4:11, Neh 4:12). The good work of Nehemiah was in serious danger from two causes:
1. The craft and violence of its foes. The enemy said, “They shall not know, neither see, till we come in the midst among them, and slay them, and cause the work to cease” (verse 11). Here was force combined with subtlety; the enemy would surprise and slay them.
2. The faint-heartedness of its friends. Judah, from whom better things might have been expected, said, “The strength of the bearers of burdens is decayed,” etc. (verse 10); and the neighbouring Jews who had come in to help kept saying (“ten times,” verse 12) that they must return, fearing the wrath of the Samaritans. In every work of God there are sure to be some if not “many adversaries” (1Co 16:9). This we must expect whenever we “put our hand to the plough” in the field of Christian labour. And happy shall we be if we have not to contend with the feebleness and pusillanimity of our friends, fainting long before reaping-time (Gal 6:9), or even shrinking at the first alarm, and talking about “giving up.”
III. THE WISDOM OF THE CHURCH IN THE HOUR OF DANGER. The first thing to do when the work of the Lord is threatened is that which Nehemiah did.
1. Mindfulness of God. “We made our prayer unto our God” (verse 9). “Remember the Lord, who is great and terrible” (verse 14). An appeal to him for help, and the recollection of the fact that “greater is he that is for us than all they that can be against us.” “Call upon me in the day of trouble: I will deliver thee,” etc. (Psa 50:15).
2. Realisation of the great issues which are at stake (verse 14). “Fight for your brethren, your sons,” etc. When we are working or fighting for the cause of God we are engaged on behalf of the truest, highest, and most enduring interests of those who are dearest to us, and of our own also. The cause of Christ is the cause of ourselves, of our families, of our country, as well as of our race.
3. Defence (verses 16-18). We must fight as well as pray and work. Nehemiah’s servants wrought with their weapon of defence in one hand and their instrument of labour in the other (verse 17). Or, while one was building, his fellow stood ready behind with a spear to put at once into the labourer’s hand. Usually our work is rather to build than to strike, but there are times when we must be ready to fight our foes or aid those who are engaged in conflict. In the wide field of the Church’s work there is always some work for the Christian soldier as well as for the Christian labourer. Let the one be the cheerful and appreciative co-operator with the other. The spear and the trowel are both wanted. The apologist and the preacher, the theologian and the evangelist, are both accepted servants of Christ.
4. Vigilance (verse 9). We “set a watch against them day and night.” The Christian motto must ever be the memorable words, “Watch and pray.”
5. Industry. Patient (verse 21): “We laboured in the work from the rising of the morning till the stars appeared.” United (verse 15): “All of us, every one to his work.” Self-forgetting (verse 23): “None of us put off our clothes,” etc.
6. Order (verses 13, 19, 20). Everything was done in perfect order. Men were placed where most required (verse 13); those whose homes were outside came in (verse 22); arrangements were made to concentrate in case of attack (verses 19, 20). All must work cordially under the human as well as under the Divine leader.C.
HOMILIES BY J.S. EXELL
Neh 4:1-23
The work and warfare of the Church.
I. The weak of the Church.
1. Derided. “And mocked the Jews” (Neh 4:1).
2. Under-estimated. “These feeble Jews” (Neh 4:2).
3. Misrepresented. “If a fox go up, he shall even break down their stone wall” (Neh 4:3).
4. Prayerful. “Hear, O our God” (Neh 4:4).
5. Hearty. “For the people had a mind to work” (Neh 4:6).
6. Advancing. “Heard that the walls of Jerusalem were made up, and that the breaches began to be stopped” (Neh 4:7).
II. The WARFARE of the Church.
1. Defensive. “And conspired all of them together to come and fight against Jerusalem, and to hinder it” (Neh 4:8).
2. Watchful. “Set a watch against them day and night” (Neh 4:9).
3. Judicious. “I even set the people with their families” (Neh 4:13).
4. Courageous. “Be not ye afraid” (Neh 4:14).
5. Religious. “Remember the Lord” (Neh 4:14).
6. Self-denying (Neh 4:23).E.
HOMILIES BY R.A. REDFORD
Neh 4:1-23
This description of the building of the wall of Jerusalem may be taken as representing the life of the Church militant. The chief points are these:
I. THE SPIRIT which pervades and actuates it. “The people had a mind to work.” Activity, self-denial, fellowship, and fortitude.
II. THE METHOD. Division and distribution of the work. Builders, fighters, burden-bearers. Some in command, others waiting upon their word. A place for every one in which to work, and every one keeping his place, and doing his utmost in it.
III. THE DIFFICULTY. To do the work surrounded by enemies. Their mockery, their defiance, their active opposition. Every earnest labourer must be prepared to resist. There are special defenders of the faith, champions of truth, those who “hold the spears and the shields and the bows and the corslets, and the captains behind all the house of Judah.” But beside these special fighters, the “builders had every one his sword girded by his side, and built.” All the people of God should regard the defence of his truth and the protection of the life of his Church as their vocation. We cannot know at what point the attack will be made. Let all put on the armour.
IV. THE GROUND OF CONFIDENCE. “We made our prayer unto our God, and we set a watch against them day and night because of them.” Watch and pray. The true dependence is that which looks up to heaven, and at the same time lifts up the hands, ready for activity.
V. THE VICTORY OVER HUMAN INFIRMITY. Some were discouraged. Judah said, The strength faileth, there is much rubbish, we are not able to build. The Jews nearest the danger were afraid. There will always be the discontented and the fearful ones to provoke discouragement. But there are the Nehemiahs, who “look, and rise up, and speak.” The true leaders “remember the Lord.” They get courage for themselves and for their brethren from the high places of faith and fellowship with God. The Church should keep its eye upon such men, and its ear open to them.
VI. THE TRUMPET–CALL. “In what place ye hear the sound of the trumpet, thither assemble yourselves unto us. Our God will fight for us.” There are times and places which rally God’s people. They must draw together. They must forsake for a while their special, individual appointment. They must obey the trumpet which summons them to united effort against a desperate assault. This especially true in connection with the attacks of infidelity and superstition.
VII. THE UNIVERSAL REQUIREMENT. Unpausing, unresting toil and vigilance till the work is done. “Night and day.” “None of us put off our clothes.” The Church must endure hardness if it will accomplish its mission to build the wall of Jerusalem. Special need at times to guard against the growth of the spirit of self-indulgence, sloth, and compromise. Too much of the work is committed to the few willing labourers. All should be doing, and always doing, and doing their all.R.
Fuente: The Complete Pulpit Commentary
Neh 4:7-8. When Sanballat and Tobiah, &c. The ingenious publisher of the Ruins of Balbeck tells us, that in Palestine he has often seen the husbandman sowing, accompanied by an armed friend, to prevent his being robbed of the seed by the Arabs. This robbing the husbandman of his seed seems to have been an ancient practice of theirs, and to have been referred to, Psa 126:5-6 and made an image by the Psalmist of the happy issue of the first essays of the Jews to re-people their country. For surely it is much more natural to suppose that these verses referred to a violence of this sort, than to imagine, with many interpreters who have treated upon this circumstance, that they allude to a countryman’s anxiety, who sows his corn in a very scarce time, and is afraid of the failure of his next crop. The Israelites, who returned to Babylon upon the proclamation of Cyrus, were undoubtedly in similar circumstances to husbandmen sowing their corn amidst surrounding encampments of oppressive Arabs. Their rebuilding their towns and their temple resembled a time of sowing; for from these things they were willing to hope for a great increase of people; but they who continued in Babylon had reason to be jealous that the neighbouring nations would defeat these efforts, and destroy these rising settlements. The sacred historian, in this passage, expressly mentions such difficulties; nor was it difficult to foresee these oppositions: the Arabs had, undoubtedly, pastured their flocks and herds, and pitched their tents all over Judea, when left desolate; and perhaps others of the neighbouring nations had seized upon some of the dispeopled districts which lay most convenient for them: it was the interest then of the Arabs, and of such other nations, to discourage, as far as in them lay, the return of Israel in any numbers into the country of their fathers. In opposition to this jealousy, the prophet expresses, perhaps predicts, his hope, that there would be a happy issue of these beginnings to re-people their country: “Make the people of our captivity to return, O Lord! into their country; and, like the streams of the south, to cause these desarts to flourish again. Let them be persuaded, that, though they lay these foundations of re-peopling their country with an anxiety like that of a poor husbandman, who goes forth weeping, for fear he should be robbed of his seed, they shall feel a joy hereafter, like his, when he brings back his sheaves with rejoicing, in the so thoroughly re-establishing Israel in Judea, as to have no cause to apprehend any thing from the surrounding nations.” Observations, p. 52.
Fuente: Commentary on the Holy Bible by Thomas Coke
(7) But it came to pass, that when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls of Jerusalem were made up, and that the breaches began to be stopped, then they were very wroth, (8) And conspired all of them together to come and to fight against Jerusalem, and to hinder it.
Evil men (saith an apostle) and seducers shall wax worse and worse. And here we see it.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Neh 4:7 But it came to pass, [that] when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls of Jerusalem were made up, [and] that the breaches began to be stopped, then they were very wroth,
Ver. 7. And the Arabians’ and the Ammonites] A rabble of malignants meet and make head. Sanballat, by the help of Tobiah, had now gotten a great band of soldiers, and specially of Arabians, Ammonites, and Ashdodites, to fight for him against this feeble folk, but yet armed with God, and that had him for their champion. So we may see how readily one wicked man will be drawn to help another; and how the wickedness of one will infect another that will give ear to it. Read Psa 83:6-8 Rev 16:16-17 , &c.
Heard that the walls of Jerusalem were made up
Then they were very wroth
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Neh 4:7-9
7Now when Sanballat, Tobiah, the Arabs, the Ammonites and the Ashdodites heard that the repair of the walls of Jerusalem went on, and that the breaches began to be closed, they were very angry. 8All of them conspired together to come and fight against Jerusalem and to cause a disturbance in it. 9But we prayed to our God, and because of them we set up a guard against them day and night.
Neh 4:7 Sanballet, Tobiah, the Arabs, the Ammonites, and the Ashdodites It is unusual that Tobiah is listed with Sanballat and not with the Ammonites (cf. Neh 2:10). Geographically Sanballat (governor of Samaria, capital of ancient Israel) is to the north, the Arabs (then nation of Kedar now a Persian province, cf. Neh 2:19) to the south, the Ammonites (a nation, now a Persian province) to the east, and the Ashdodites (an ancient Philistine city) to the west, which shows that the Jews were completely surrounded by enemies.
the repair of the walls The term repair (BDB 74) is literally healing. It is used metaphorically of walls here and of the temple in 2Ch 24:13.
the breaches began to be closed The gaps (cf. Neh 6:1) in the wall from previous attacks were beginning to be repaired. This refers to those parts of the wall that were destroyed by Nebuchadnezzar or newer walls destroyed earlier by the surrounding enemies (cf. Ezr 4:23-24).
This phrase shows the work was in progress, but not fully completed.
Neh 4:8 The surrounding nations’ continued hostility and attempted force of arms violated the edict of Artaxerxes I, given to Nehemiah. For them this was a bold and dangerous political venture.
Neh 4:9 we prayed. . .we set up a guard Here is a beautiful balancing of faith and practicality. See Neh 4:14 and Neh 4:20 for the same concept.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
But. In Hebrew text, Neh 4begins here.
and. Note the Figure of speech Polysyndeton (App-6), for emphasis.
stopped = repaired. So the only other occurrence of the Hebrew (2Ch 24:13).
Fuente: Companion Bible Notes, Appendices and Graphics
Neh 4:7-14
Neh 4:7-14
SANBALLAT THREATENS VIOLENCE AGAINST THE BUILDERS
“And it came to pass that, when Sanballat and Tobiah, and the Arabians and the Ammonites, and the Ashdodites, heard that the repairing of the walls of Jerusalem went forward, and that the breaches began to be stopped, then they were very wroth; and they conspired, all of them together, to come and fight against Jerusalem, and to cause confusion therein. But we made our prayer unto God, and set a watch against them day and night, because of them. And Judah said, the strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build the wall. And our adversaries said, They shall not know, neither see, till we come into the midst of them, and slay them, and cause the work to cease. And it came to pass that, when the Jews that dwelt by them came, they said unto us ten times from all places, ye must return unto us. Therefore set I in the lowest parts of the space behind the walls, in the open places, I set there the people after their families with their swords, their spears, and their bows. And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not afraid of them: remember the Lord who is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses.”
“The Arabians” (Neh 4:7). The identity of these is questionable. “Some believe they were the descendants of one of the racial groups that Sargon planted in Samaria. This is possible, but they might also have been one of the desert tribes of Arabians induced to come forward in the hope of plunder, being influenced by the Ammonites, their neighbors.”
Oesterley has a summary of the crisis presented in these verses:
“This was a very critical time. The Jews were getting weary of the ceaseless work; their enemies had planted fear in the workers living beyond the walls by telling them of their plans suddenly to appear and kill the workers; the Jews from the surrounding area appealed to their neighbors at work on the wall to return home, abandoning the work. Nehemiah’s presence of mind and firmness alone saved the situation.”
Note the manner in which Nehemiah moved to meet this crisis: (1) He prayed to God (Neh 4:9). (2) He set a watch day and night (Neh 4:9). (3) He set armed men at “the lowest parts,” places were the walls might be most easily attacked (Neh 4:13). (4) He brought in the Jews with their families from the outlying areas, armed them and kept them overnight in the city. (5) He stationed armed men throughout the city near the construction workers. (6) He kept a close eye himself upon the situation. (7) He kept a trumpeter by his side, so that in case of an attack, he could promptly order all hands to repel it (Neh 4:18). (8) He called the whole assembly together, saying, “Be not afraid of them … Remember the Lord who is great and terrible” (Neh 4:14). (9) He commanded the people to be ready to fight (Neh 4:14). (10) And he ordered the work to go on full speed ahead! What a leader he proved to be!
“Nehemiah with faith in God, skillfully arming and arranging his men, drove straight ahead with the work; and in spite of all obstacles, the Wall was finished in 52 days; and Jerusalem was again a fortified city, 142 years after its destruction by Nebuchadnezzar in 586 B.C.”
“We prayed … and set a watch” (Neh 4:9). Prayer to God does not eliminate the need for Christians to be alert and prepared to face emergencies. The old song from World War II, was, Praise the Lord, and Pass the Ammunition.
“They shall not know, or see, till we come and slay them” (Neh 4:11). Sanballat by these threats was speaking as if he had an army at his disposal; but, “This was probably nothing more than the customary armed guard by which the satraps protected themselves; and Sanballat probably gambled that the king of Persia might overlook a skirmish between such a band and the Jews.” As it turned out, his threatening words were only a bluff.
This chapter has some of the text that is corrupted, and “The chronology of the things mentioned here is not fully clear.”
“They said unto us ten times … Ye must return unto us” (Neh 4:12). “Ten Times is the equivalent here of over and over, or repeatedly.” The Jews from the surrounding area were being intimidated and frightened by Sanballat. Nehemiah countered this by bringing the people into Jerusalem.
E.M. Zerr:
Neh 4:7. The persons named were a mixture of various clans and tribes of idolatrous people inhabiting Palestine at the time Nehemiah came to repair the walls. They had been living in unmolested enjoyment of the country for many years, and it grieved them to see the prospect of having their reign of iniquity disturbed. Were made up does not mean the walls were completed. The marginal translation combines the three words into one word, “ascended,” and the lexicon agrees with it. Also, it agrees with the language in the preceding verse. Seeing the successful progress of the wall, these men were filled with wrath.
Neh 4:8. To conspire means to join together for some unlawful purposes. In this case it was with intent of fighting against the work at Jerusalem.
Neh 4:9. This verse combines the same items as a command of Christ to his disciples in Mat 26:41. One duty cannot take the place of another, and in spiritual matters the same person can watch and pray at the same time. But there was a special reason for different forces to be assigned to the separate items in the case of Nehemiah. The work was of a material nature, although being done for the sake of the Lord’s cause. The watching, therefore, was also literal, because they had to be on the alert for a possible physical attack from the enemy.
Neh 4:10. Even some of the Jews became discouraged. They imagined that the work of removing the rubbish was too strenuous for those who were supposed to carry it away.
Neh 4:11. Nehemiah had to hear the boasts of the enemy as well as the complaints of the men of Judah. They said that before the Jews realized it, they would be among them to kill the workmen and thus put a stop to the work.
Neh 4:12. There were some Jews living by the enemies referred to in the preceding verse. They caught the discouraging spirit of the enemy and came to Nehemiah with their tale of woe. Ten times is figurative, meaning they repeated their disconsolate speech over and over again. I like Moffatt’s rendering of the latter part of this verse, which is as follows: “they kept telling us, ‘They are gathering against us from all quarters.’ ”
Neh 4:13. Nehemiah was not entirely indifferent to the threats of the enemies. He began to strengthen his defenses by placing some families in the low and high places, and armed them with swords and other means of combat.
Neh 4:14. Nehemiah spoke to the heads of the people in behalf of their families. Having them there in their sight, they should be impressed with the necessity of defending them. He bade them trust in the Lord who is great. Under him they could fight for their wives and children, with assurance that victory would be theirs.
Fuente: Old and New Testaments Restoration Commentary
Sanballat: Neh 4:1, Neh 2:10, Neh 2:19
the Ammonites: Jdg 10:7-18, Jdg 11:12-40, 1Sa 11:2, 2Sa 10:1-5, 2Ki 24:2, 2Ch 20:1, Eze 25:3-7, Amo 1:13
Ashdodites: Neh 13:23, Neh 13:24, 1Sa 5:1, 1Sa 5:2, 2Ch 26:6-8, Jer 25:20, Amo 1:8, Amo 3:9, Zec 9:5, Zec 9:6
heard: Ezr 4:4-16, Ezr 5:8
were made up: Heb. ascended
then: Gen 3:15, Act 4:17, Act 4:18, Act 5:33, Rev 12:12, Rev 12:13, Rev 12:17
Reciprocal: Deu 23:3 – Ammonite 1Ki 11:27 – the breaches 1Ch 19:2 – the children 2Ch 24:13 – the work was perfected by them Ezr 9:1 – Ammonites Neh 6:1 – when Sanballat Neh 6:16 – when all our enemies Isa 58:12 – The repairer Jer 41:10 – to the Jer 49:1 – their king
Fuente: The Treasury of Scripture Knowledge
Neh 4:7-8. That the breaches began to be stopped That is, the breaches which the Chaldeans had made and left in the walls were well nigh repaired. Then they were very wroth They had flattered themselves with a notion that the work would soon stand still of itself; but when they heard that it went on and prospered, they were angry at the Jews for pushing it forward so hastily, and at themselves for being so slow in opposing it. And conspired all of them together Though of different interests among themselves, yet they were unanimous in their opposition to the work of God. To come and fight against Jerusalem Why? what quarrel had they with the Jews? Had the Jews done them any wrong, or did they design them any? No: they lived peaceably by them; but it was merely out of envy and malice that this Sanballat and his brethren opposed and persecuted them. They hated the piety of the Jews, and were therefore vexed at their prosperity, and sought their ruin. And to hinder it Or, to cause the work to cease, as it is expressed Neh 4:11, which they doubted not but they should be able to effect. The hindering of a good work is that which bad men aim at, and promise themselves; but as a good work is Gods work, it shall prosper.