Exegetical and Hermeneutical Commentary of Nehemiah 6:3
And I sent messengers unto them, saying, I [am] doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?
3. cease ] ‘The great work’ of rebuilding the walls was one for which Nehemiah was responsible; and it was no doubt literally true that if he quitted the city there would at once be a cessation in the prosecution of the work. The LXX. misunderstood the last clause, .
Fuente: The Cambridge Bible for Schools and Colleges
Neh 6:3
A great work.
A great work
A story is told of an old man who rived long ago. A friend asked him the cause of his complaints, since in the evening he so often complained of great weariness and pain. Alas, answered he, I have every day so much to do: I have two falcons to tame, two hares to keep from running away, two hawks to manage, a serpent to confine, a lion to chain, and a sick man to tend and wait upon. Why, this is only folly, said the friend; no man has all these things to do at once. Yes indeed, he answered, it is with me as I have said. The two falcons are my two eyes, which I must diligently guard, lest something should please them which may be hurtful to my salvation; the two hares are my feet, which I must hold back lest they should run after evil objects, and walk in the ways of sin; the two hawks are my two hands, which I must train and keep to work, in order that I may be able to provide for myself and for my brethren who are in need; the serpent is my tongue, which I must always keep in with a bridle, lest it should speak anything unseemly; the lion is my heart, with which I have to maintain a continual fight in order that vanity and pride may not fill it, but that the grace of God may dwell and work there; the sick man is my body, which is ever needing my watchfulness and care. All this daily wears out my strength. The friend listened with wonder, and then said, Dear brother, if all men laboured and struggled after this manner, the times would be better, and more according to the will of God. (J. M. Randall.)
Determination of purpose
The ancient Greeks had an aphorism which is worthy of remembrance: He is formidable who does one thing. A man must have a fixed design, or he will not have a steady course. As the instrument tuned to no key-note, so is the man whose spirit is strung to no commanding aim. In vain does the vessel launch forth from the harbour if she have no haven for which to steer and no helm by which to shape her voyage. Take a just view of your life, and all is but dung and dross in comparison with your final acceptance with God. This is the object, the one object which you must enterprise, prosecute, and secure. What a work is before us! (Hugh Stowell, M. A.)
A great work in the face of strong antagonism
The Christian has a great work to do for himself, working out under gospel influences his own salvation with fear and trembling. It is great in regard of others. We are not merely children of God going home to glory; but we are fellow-workers with God–keepers of beacons to imperilled mariners in a dark night of storms–oarsmen of a lifeboat out on the wild ocean saving drowning souls from destruction. Yea, we have a great work in regard of our glorious God and Saviour. We may not understand it, yet we are assured by God Himself of the truth that more than in all His works of creation and providence is there manifestation made of His manifold wisdom in this work of salvation. Every soul saved on earth by our human instrumentality is a radiant diadem in the many crowns of Jesus. Moreover, like Nehemiah, we are doing this great work in the face of strong antagonisms, and against the insidious opposition of enemies striving to hinder us. Alas! how many are the Sanballats and Tobiahs of the world! I am not railing at the world itself, for it is a good world for Christian work–a world whereof we are to make the most; and the pleasures and honours and riches of it, when accepted as gifts of God and used for His glory, are among our mighty means of grace, whereby our own souls may be edified and Christs kingdom enlarged. I am thinking now of the world as used by Satan to hinder Christian work–those scornful words or seductive arts of temptation, and, I repeat, they are many. Pleasure comes to the scene of Christian labour with all-bewitching beauty and bewildering blandishments, and she pleads for sensual indulgence, and would draw the worker for Christ forth and down to the fair plains of Ono. Avarice comes with jewels of great price, and keys offering coffers of untold wealth in the stronghold of Mammon. Ambition comes, in the pomp and glory of an archangel, fallen from heaven, and points to a perspective of surpassing splendour, with shining palms and triumphal processions, outflashing diadems and uprising throne. With these and many other specious beguilements come the great adversaries of the soul and the Church. They plead with the Christian worker as he builds the walls of Zion, crying eloquently and earnestly, Oh, come down and meet us in some plain of Ono! And to all this our reply should be just that of Nehemiah, I am doing a great work, and I cannot come down. Oh, fellow-worker with God in this glorious salvation, take to your heart as the inspiration of your lives this strong argument; rise to a comprehension of the magnificent part you are acting in the face of the universe; of the vastness of the issues you are working out for God! Say to the assaulting tempter, Let me alone. I am working–working. I am working out my own destiny. I am striving for a guerdon in the skies grander than the Conquerors. I am working for others–for the beloved of my own house-hold–my child, my parent, my brother, my friend. Oh, do not hinder me! I am working for a world–a world for which the Son of God bled in the garden–died on the Cross! See! see! that world rolls like a shattered wreck on the stormy seas of time, and I am keeping the beacon aflame! Oh, hinder me not! Nay, more, I am working for Jehovah–that God who, when I was lost, sent His own Son to save me. (T. L. Cuyler.)
Nehemiah, the model man of business
In studying Nehemiah as a man of business we notice–
I. He was a model of earnstness.
II. He was a model of unselfishness.
III. He was a model of faithfulness.
IV. He was a model of prayer. (R. Newton, D. D.)
A good man in a great work
This narrative illustrates–
I. The characteristics of a great work. It has–
1. A high purpose. It was–
2. Beset with difficulties. A true work will have generally to surmount–
(1) Mens scorn.
(2) External hindrances.
II. The temptations that beset a great work.
1. Temptations from armed enemies.
2. Temptations from professed friends.
III. The spirit of a true worker. There will be–
1. Prayer for the work.
2. Earnest prosecution of it.
3. Resistance of all temptations to leave it. (Urijah R. Thomas.)
The great work
We learn from these words–
I. That Nehemiah was doing a great work.
II. That there were those who endeavoured to hinder him.
III. That the magnitude of the work required that he should not cease or allow himself to be hindered from prosecuting it.
IV. We may learn from the context that Nehemiah succeeded in accomplishing the work by prayer and painstaking diligence. (James Shore, M. A.)
The great work
I. That the work of religion in general is a great work. This will appear when we contemplate it as being–
1. Gods work. It originated with God; its foundations were laid in heaven; it emanated from the throne of the Eternal; it is the product of infinite wisdom, love, and truth. It bears on its countenance the image of its immaculate Author, and it is every way worthy of its great Original. Unmistakable traces and manifestations of its Divinity are seen in the loftiness of its character, in the purity of its principles, and in the efficiency and permanency of its influences. Nothing is worth the name of greatness compared with the system God has devised to heal the sorrows and cleanse the pollutions of the soul. And is there not a glory and majesty about it immeasurably great? God appears great in the works of creation. If, then, God is so great throughout the wide range of creation, how great must He be in restoring man to His favour, in giving life, vigour, and beauty to souls once dead in trespasses and sins! That religion is a great work is evident–
2. From the importance attached to it in the Bible. The Bible, Gods holy book, is pregnant with it, its glory and beauty being reflected from every page. This book was written expressly to pourtray religion, its doctrines, principles, and duties. Let the question be settled in our minds–religion is the principal thing; it is emphatically the worlds great bless ing; so the sacred penmen estimate it. They speak of it as Gods salvation; as the great salvation; as the pearl of great price; as the one thing needful; as the good part; the more excellent way; the bread of life; and life eternal. That religion is a great work is evident from–
3. The qualifications necessary to engage in it. A high state of intellect is not essential to it. The most gigantic intellect is no qualification for Gods service, if not renewed and sanctified by the Holy Ghost. The qualifications necessary to engage in this work must have their seat in the heart rather than in the head. Right moral emotions cannot be dispensed with.
4. That religion is a great work appears from its blessed results on human character and conduct. The history of the past in relation to Gods work unfolds a series of wonderful achievements and glorious results. Its wide spread influence amongst the various nations and tribes of men has told a marvellous tale.
II. The good man is engaged in this work. This expression denotes–
1. Decision of character. In a world like ours fixedness of purpose is invaluable, whether it relate to the active duties of every-day life or to the more lofty and ennobling duties of religion. It is essential to success. The man whose movements are changeable, and who is never steady to one point or purpose, brings nothing to a good issue. What a paralysing influence indecision has upon the soul in relation to religion. Men dream and talk about their future course of action, and yet they are never found at the starting-point. They are decided for the future, but not for the present. The diligent man says, I am doing a great work; I am in it; it form part and parcel of my very being. The Scriptures furnish us with specimens of the decision we plead for. We see it in Joshua, when he says, As for me and my house, we will serve the Lord. So, too, David said, O God, my heart is fixed; I have chosen the way of truth.
2. Labour. I am doing a great work. Religion is essentially active; it has no sympathy with sloth and inactivity.
III. The spirit of perseverance is required in this work. The good man engaged in this work cannot come down, because–
1. The work requires close and constant application. To acquire anything like an approach to perfection or completeness in religion is no easy task. The world, with its blandishments, its false maxims, and glittering snares, says, Come down. The flesh, naturally in favour of indulgence and ease, and opposed to self-denial, joins in the cry, and says, Come down. Satan, whose malice breaks out more bitterly as he sees the wall rising higher, repeats the order, Come down. Thus every new stone added to the building is the subject of dispute. The builder cannot leave his work, because–
2. Shame and misery would be the result. A more pitiful sight than that of a good man cast down from his excellency is certainly not to be found. My reason, my judgment, my conscience, all concur with the inspired admonition, Stand fast, therefore, in the liberty wherewith Christ has made you free, and be not entangled again with the yoke of bondage.
IV. Why should the work cease, whilst i leave it, and come down to you? We must not suppose that Gods work would entirely cease, even though a thousand such men as Nehemiah were to desert it.
1. All the infidelity and wickedness of men cannot stop this work. Observe, finally, that–
2. Were it possible that His work should cease, it would be the greatest calamity the world ever knew. (A. Twiss.)
The pre-eminence of Gods work
I. Gods work is still a great work. It resolves itself into two parts–
1. Work in relation to ones self–faith in the Redeemer, progressive holiness and final glory.
2. Work in relation to others.
II. Gods work must be done first. To Sanballats complimentary note Nehemiah replied by his conduct, Gods work first, compliments next.
III. Gods work preserves from mischief and misery.
IV. Gods work should be loved for its own sake.
V. Gods work should be begun, continued, and ended with prayer. (Homilist.)
Safety in Christian work
Christian work is–
1. A safeguard against vice. All honest work, indeed, is an antidote to vice, but Christian work is especially so.
1. It fills up those leisure hours that so often prove fatal to the unguarded soul.
2. By its very nature it supplies positive motives against temptation.
(1) It strengthens all ones Christian principles.
(2) It keeps one constantly under the play of Christian influences.
(3) It prevents the spiritual life from dying of disuse.
II. A safegaurd against spiritual declension. Our spiritual life depends in the first instance on the work of Christ for us; but its continuance is dependent on activity–on the work we do for Christ.
1. Physical growth is dependent on activity.
2. So, too, with intellectual life.
3. So in a still higher degree it is in spiritual life.
Selfishness is the greatest spiritual poverty. Life loses in the proportion in which it withholds itself, and gains by all it gives. According to the width of my sympathies and the self-forgetting ardour of my zeal is the true power and opulence of my being. If it be lawful or possible to enlist the higher selfishness in the service of unselfishness, as you value your religious life, as you would protect it on the one hand against innate tendencies to declension, and on the other against the sapping and undermining influences of the outer world, give your sympathies, your energies, your substance to the cause of God and man. It is not enough for your religious safety that you abstain from evil–you must engage in positive good.
III. A safeguard against scepticism. Not that scepticism cannot be met in the field of argument. But argument is not, in every case, the best way to meet the native scepticism of the heart. Christian truth is of such a nature that to understand it fully you must live it. If any man will do Gods will he shall know of the doctrine. There was a minister who at an early period of his life was in doubt about the truth of Christianity. He had almost lost his faith, when hearing this text he resolved to make trial of it. He went and gathered a number of boys together from the streets and taught them as best he could; from that he went to something else as opportunity offered, with the result that he found the text to be true; that in doing Gods will, especially in doing good to others, his doubts had all fled and never troubled him more. He found, as Carlyle says, that doubt of whatever kind can be ended by action alone. As a rule it is not from the great class of Christian workers that scepticism draws its recruits, but from those who stand aloof from all Christian activities, and in many cases look down on them with contempt.
IV. A safeguard against despondency. It is an old saying and true that while the water flows and the mill-stones revolve unless the grain be thrown between them to be ground, the stones will grind each other. So the heart and mind which are inactive, which have no subjects of interest, to engross them, turn their force inward and prey upon themselves. The water that is stagnant soon loses its freshness of colour and of flavour, and engenders the worthless weed, the green scum, the foul mud and noxious exhalations; so the man or woman who leads a useless, purposeless, inactive life not only degenerates in inward character, but loses the freshness and brightness of life, becomes restless, discontented, and a prey to melancholy. To a woman of the desponding type who was wont to bewail her spiritual poverty in the language of the prophet, My leanness i my leanness I a shrewd and faithful friend, well-known for her good works, administered the needed and merited reproof, Nay, but it would better become you to say, My laziness! my laziness! (Robert Whyte, D. D.)
Hindrances to revivals
I. A revival of religion is a great work.
II. Several things may put a stop to a revival. A revival will cease–
1. Whenever the Church believes it is going to cease.
2. When Christians consent that it should cease.
3. Whenever Christians suppose the work will go on without their aid.
4. When Christians begin to proselytise.
5. When the Church in any way grieves the Holy Spirit.
6. When Christians lose the spirit of brotherly love.
7. When Christians are frequently reconverted.
III. Things which ought to be done to continue a revival.
1. Ministerial humiliation.
2. Churches which have opposed revivals must repent.
3. Those who promote the work of revivals must repent their mistakes. (G. Finney.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. I am doing a great work] Though he knew their design, he does not think it prudent to mention it. Had he done so, they would probably have gone to extremities, finding that they were discovered; and perhaps in a formidable body attacked Jerusalem, when ill provided to sustain such a shock. They wished to effect their purpose rather by treachery than by open violence. I know not any language which a man who is employed on important labours can use more suitably, as an answer to the thousand invitations and provocations he may have to remit his work, enter into useless or trivial conferences, or notice weak, wicked, and malicious attacks on his work and his motives: “I am doing a great work, so I cannot stoop to your nonsense, or notice your malevolence. Why should the work cease, while I leave it, and come down to such as you?”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I am doing a great work: he tells them one, but not the only, nor the principal, reason of his refusal, because his coming might cause the work to cease, not only by the neglect of it during his absence, but by his death, which they by this means might compass, though he thought it not fit to express so much to them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And I sent messengers unto them,…. He did not show any open contempt of them, nor did he even return answer by the messenger that came from them, but sent some of his own people to them:
saying, I am doing a great work; was about an affair of great importance, very busy, and not at leisure to give them a meeting:
so that I cannot come down; Jerusalem being built on an eminence, and the place proposed to meet at in a plain, going thither is expressed by coming down:
why should the work cease, while I leave it, and come down to you? signifying that it would cease if he left it; and it being of greater consequence than anything they could have to converse about, he argues it would be wrong to relinquish it on such an account; this was the reason he thought fit to give, but was not the only, nor the principal reason, which is suggested in the preceding verse.
Fuente: John Gill’s Exposition of the Entire Bible
3. Why should the work cease Though Nehemiah saw through their foul designs he was too wise to utter his suspicions, and maintained a noble dignity of reserve. His answer to them also contains a most consummate hint of their low plotting. “I know not any language,” says Dr. A. Clarke, “which a man who is employed on important labours can use more suitably as an answer to the thousand invitations and provocations he may have to remit his work, enter into useless or trivial conferences, or notice weak, wicked, and malicious attacks on his work and his motives: ‘I am doing a great work, so I cannot stoop to your nonsense or notice your malevolence. Why should the work cease while I leave it, and come down to such as you?’”
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 442
NEHEMIAHS FIRMNESS
Neh 6:3-4. I sent messengers unto them, saying, I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you? Yet they sent unto me four times after this sort; and I answered them after the same manner.
NEVER can we be sufficiently thankful for the records which are given us respecting the saints of old. When we are put into arduous circumstances ourselves, and see the line of conduct which is required of us, we are ready to think that the requisition is impracticable. But when we behold others, in similar circumstances, approving themselves faithful to their God, we are encouraged, and emboldened to undertake whatever may come before us in the path of duty. Nehemiah, having received from the Persian monarch authority to rebuild the walls of Jerusalem, addressed himself to the work with zeal and diligence. But he was not suffered to proceed any long time unmolested in his career. A conspiracy was formed against him, and every effort which malignity could suggest was used to impede him in his sacred course. How he baffled the attempts of his enemies we are told in the passage now before us: from whence I shall take occasion to shew,
I.
What efforts men will make to divert us from the service of our God
It may be asked, What have we to do with the facts which are here recorded? I answer, They were all of a typical nature, intended to shadow forth the opposition which would be made to the cause of God in every age. The city of our God is erecting continually; and the builders are continually obstructed in their work by the enemies of our God and his Christ: and, as in the instance before us, those enemies will endeavour to prevail,
1.
By artifice
[Four different times did Sanballat and Tobiah and Geshem the Arabian propose to Nehemiah some artifice whereby they might ensnare him to his destruction. And every species of device will the enemies of Christ contrive and execute, to divert his servants from the duties in which they are engaged. Proposals, in appearance the most friendly, shall be made, to draw them aside, and to ensnare their feet. Those who never took any interest about them in their unconverted state, will now express great anxiety to recover them from their supposed errors, and to restore them to the ways which they have forsaken ]
2.
By intimidation
[Parents and governors, who never offered so much as a word of advice to us to serve and honour God, will interpose their authority to keep us from serving him, the very instant that we should shew ourselves on the Lords side. Even at this present hour, notwithstanding the liberality which men profess on the subject of toleration, it is no uncommon thing for those who are possessed of power to use their influence, in an arbitrary and tyrannical way, for the suppression of religion: and the more nearly they are related to us, the more decided will they be in their efforts: our greatest foes will generally be those of our own household ]
3.
By ridicule
[This is a weapon capable of being used by all: and all will have recourse to it, in order to expose to derision the most sacred characters. The enemies of Nehemiah ridiculed his efforts, saying, that if but a fox should run up the wall which the Jews were constructing, he would throw it down. Thus will every thing that can bring odium upon us be reported concerning our principles and conduct: nor will any rank in society, any eminence of attainments, any wisdom of deportment, or any purity of manners, screen us from the envenomed shafts of ridicule and contempt ]
But in the example of this holy man we see,
II.
In what manner we should withstand them
Two things in particular I would notice:
1.
His wisdom
[He saw through the veil by which these hypocrites sought to cover their designs: but he forbore to bring any accusation against them, lest he should only inflame and irritate their minds, which he wished rather to soothe and to compose. But he appealed to them respecting the importance of prosecuting without intermission the work in which he was engaged: I am doing a great work, so that I cannot come down.
And are not we doing a great work? What, in the whole world, can be compared with that in which we are engaged, and on which an eternity of happiness or misery altogether depends? If it be said, that a compliance with the habits of the world will not impede our spiritual progress, I utterly deny it: for if that be the case, why are we forbidden to be conformed to this world [Note: Rom 12:2.]? Why is it said, that if any man love the world, the love of the Father is not in him [Note: 1Jn 2:15-16.]? What truth would there be in this assertion, that the friendship of the world is enmity against God; and that whosoever even desires to be the friend of the world, he is thereby constituted the enemy of God [Note: Jam 4:4. The Greek.]? The person who duly improves the cross of Christ, is crucified to the world [Note: Gal 6:14.]. To serve God and mammon too is impossible [Note: Mat 6:24.]: and therefore the answer of Nehemiah is exactly suitable for us: Why should the work cease, whilst I leave it, and come down to you? ]
2.
His firmness
[Four different times did these crafty enemies renew their attempts; and Nehemiah answered them continually to the same effect. He would not enter into disputations with them, but contented himself with such an answer as they could most easily appreciate, and such an one as ought to satisfy their minds. Thus it becomes us also to act. However frequent or continued the efforts of men are to turn us from God, we must withstand them all: and it will be well to keep in our stronghold, and not to descend into the field of controversy with them. Here is a plain fact, which they easily comprehend, and cannot possibly deny: the work of salvation is, beyond all comparison, more important than any other that can be proposed to us; and nothing under heaven ought to be suffered to interfere with it. This is so plain and acknowledged a truth, that no one can withstand it. Men may dispute about the principles of the Gospel; but this admits of no dispute. Here, therefore, we should do well to take our stand; and, by whomsoever we are assaulted, to maintain our ground. An appeal, so made, must at last carry conviction with it, and silence our most inveterate opposers.]
Let us learn from hence,
1.
What we are to expect, if we will serve our God
[All that will live godly in Christ Jesus shall suffer persecution. It is in vain to imagine that we shall escape. Ungodly men hate the light as much as ever: and as, in the days of Ishmael, he who was born after the flesh persecuted him that was born after the Spirit, even so it is now, and ever will be, as long as there shall be an ungodly man upon earth. If, then, you will set yourselves to serve the Lord, prepare your souls for temptation [Note: Ecc 2:1.] ]
2.
How we must act, if we will approve ourselves to him
[We must yield to no artifice, no intimidation whatever. Whether persons come to us in the garb of friends or of foes, our plain answer must be, Whether it be right to hearken unto you more than unto God, judge ye [Note: Act 4:19.]. If we love even life itself in comparison of Christ, we shall lose it for ever [Note: Mat 10:39.]: We must be faithful unto death, if ever we would attain a crown of life [Note: Rev 2:10.] ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Neh 6:3 And I sent messengers unto them, saying, I [am] doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?
Ver. 3. And I sent messengers unto them ] He went not, but sent. This was to be wise as a serpent, Mat 10:16 . God calleth us not to a weak simplicity, but alloweth us as much of the serpent as of the dove, and telleth us that a serpent’s eye in a dove’s head is a singular accomplishment. Beware of men, Neh 6:18 , brutish persons, skilful to destroy, Eze 21:31 . Bless yourselves from Machiavellians (those matchless villanies), and pray, with David, to be delivered from lying lips and from a deceitful tongue, Psa 120:2 . The Cardinal of Lorraine (the chief engineer of the French Massacre) sent to Christopher, Duke of Wirtsberg, a prudent and a valiant prince, that he and his brethren, the Guises, would embrace the Protestant religion, and desired to be enrolled in the number of the Protestant princes; but they knew him too well to trust him.
I am doiny a great work, so that I cannot come down
Why should the work cease?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
why . . . ? Figure of speech Erotesis. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
And I sent: Pro 14:15, Mat 10:16
I am doing: Ecc 9:10, Luk 14:30, Joh 9:4, 1Ti 4:15, 1Ti 4:16
Reciprocal: Ezr 4:24 – So Neh 6:11 – Should such Act 6:2 – we should Act 8:1 – except
Fuente: The Treasury of Scripture Knowledge
HARMFUL MEDDLERS AND HOW TO TREAT THEM
And I sent messengers unto them, saying, I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?
Neh 6:3
Nehemiahs work was not the building of the altar, not the completing of the Temple; his work was the building up of the walls of Jerusalem, building up the wall round about and setting up the gates again.
I. Notice the solitude of Nehemiah.It was in the absence of sympathy that he was first stirred. He had the burden of solitude, not only when he was away in Shushan, but also when he came to Jerusalem. If you would take part in the reformation, the rebuilding of the walls of Jerusalem, bring it home to yourselvesthis solitude of Nehemiah.
II. The sadness of Nehemiah shows that he had the true fire within him of the love of the Church of God. It was enough to take from him all the pleasure of the music and the court; it was nothing to him that he was cup-bearer in the royal presence, that he was highly spoken of. All this was nothing to him, because the walls of Jerusalem, the city of his God, were fallen down.
III. When he did set about the work of God, he made known what was in his heart to others.He worked with others. Though he bore the burden of solitude, he did not carry out his work in any selfish spirit, but he worked with others.
IV. It is mentioned especially of one man that he repaired over against his own house.Just where a man saw the wall wanted repairing nearest to him, there he set to work to build. And so by faithful perseverance the wall was built. And when it was finished the heathen and those that had opposed the building were very downcast in their souls, for they perceived that the wall was wrought of God. They saw that their opposition had been baffled, and that the work was done for the glory of God.
Bishop Edward King.
Illustration
We cannot but admire the wisdom, and resolution, and singleness of aim of the Jewish patriot in penetrating the designs of his enemies, and in refusing to be drawn away from the great work he had in hand on any pretext whatever. He had such a profound and overwhelming sense of the grandeur and sacredness of the enterprise, that no consideration whatever could induce him to abandon it, or to expose it to the risk of betrayal by unworthy compromise. What a noble example to the patriot statesmen in every age when plied by the wiles of worldly antagonists to abandon or betray a righteous causewhen an attempt is made to draw them into the plain of Ono, from the mountain of high principle into the low flat of expediency, from the city of Gods truth and cause into one of the meaner villages of worldly compromise and conformity!
Fuente: Church Pulpit Commentary
Neh 6:3. I am doing a great work He acquainted them that he thought the business which they might have with him could not be of such importance as that which he had in hand; and therefore he would not put a stop to it to come and confer with them. Thus he tells them one, but not the only, nor the principal reason of his refusal; for he properly judged that it would answer no good end to intimate to them his suspicions of their design to compass his death.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
6:3 And I sent messengers unto them, saying, I [am] doing a great work, so that I cannot come down: {b} why should the work cease, whilst I leave it, and come down to you?
(b) Meaning, that if he obeyed their request, the work God had appointed would cease: showing by this that we should not commit ourselves to the hands of the wicked.