Exegetical and Hermeneutical Commentary of Nehemiah 6:10
Afterward I came unto the house of Shemaiah the son of Delaiah the son of Mehetabeel, who [was] shut up; and he said, Let us meet together in the house of God, within the temple, and let us shut the doors of the temple: for they will come to slay thee; yea, in the night will they come to slay thee.
Dangers from within: False Prophets (Neh 6:10-14)
10. Afterward I came ] R.V. And I went. There is no note of time expressed.
Shemaiah the son of Delaiah ] Not otherwise known; apparently a priest and a prophet. The name Delaiah occurs in 1Ch 24:18 as that of the three-and-twentieth priestly house.
Mehetabeel ] R.V. Mehetabel.
who was shut up ] Concerning the meaning of this obscure phrase there is much variety of opinion. (LXX. . Vulg. secreto.)
( a) According to one view, he was ‘shut up’ in the sense that he was prevented by ceremonial pollution from mixing in the society of his countrymen or from approaching the Temple. Cf. Jer 33:1; Jer 36:5. Accepting this interpretation, we see in his proposal to Nehemiah the extremity of his alarms real or feigned.
( b) According to another view, the expression is metaphorical, and denotes that he was a ‘prisoner,’ in the sense of being ‘possessed by’ the prophetic spirit.
( c) According to a third view, he had shut himself up in his house in order to show by a symbolical action that Nehemiah was prophetically warned to take refuge in some hiding-place. Cf. 1Ki 22:11; Jer 28:10; Act 21:11.
within the temple doors of the temple ] Shemaiah’s proposal is that Nehemiah should hide himself in sacred precincts, where only priests could go. He implies that this advice which he gives as a prophet is sufficient sanction to absolve the act of profanation. The safety of the governor, he seems to say, is of more importance than a detail of ceremonial.
yea, in the night, &c.] The repetition of the clauses has all the ring of poetic parallelism.
‘They will come.’ The indefiniteness of the oracular utterance does not state who the assassins are.
11 And I said ] Nehemiah refuses to listen to Shemaiah. (1) He has his duty and position as governor to remember; it is not for him to show the white feather. (2) The proposal to take refuge in the Temple is monstrous; it was forbidden by the Law, which he served, and to trespass upon the domain of the priests was impious in the extreme. (Cf. 2Ch 26:16-20.)
Should such a man as I ] The governor and the leader of the national movement.
being as I am] R.V. being such as I, i.e. not a Priest, cf. Neh 1:1, Neh 2:3, but the Governor responsible for the protection of his countrymen.
would go into the temple to save his life ] R.V. marg. ‘Or, could go into the temple and live ’. According to the A.V. and R.V. text the words ‘and live’ are made to depend upon the verb ‘go,’ and denote the purpose of the action ‘to save his life.’ According to the rendering of the R.V. marg., which is more probable, the words ‘and live’ (cf. Deu 5:24) are coordinate with ‘go,’ and represent the main thought of astonished enquiry. The Law declared that the stranger, i.e. ‘the layman that cometh nigh shall be put to death,’ Num 18:7. Nehemiah’s words point to this prohibition, binding against the governor as much as against the poorest of the Israelites. He does not quote a written statute, but appeals to what was generally known and recognised as law.
Fuente: The Cambridge Bible for Schools and Colleges
Who was shut up – On account, probably, of some legal uncleaness. Compare Jer 36:5.
Fuente: Albert Barnes’ Notes on the Bible
Neh 6:10-13
Should such a man as I flee?
Panic
I. PANIC. Unreasoning, helpless fright.
1. National panic.
2. Business panic.
3. Personal panic.
4. Spiritual panic,
II. The effect of panic. All of these forms are commonly groundless; the wave is not so high as it seems to the retreating bather who hears its hiss behind him. It gathers all the selfishness of man to a focus. It substitutes a brief madness for calm thoughtfulness and decision. It makes a man behave unworthily–
1. Of himself.
2. Toward his fellows.
3. Of his God.
III. The correctives of panic. Remembrance of–
1. A mans own dignity.
2. Others
3. God. (Homiletic Commentary.)
Christian firmness
I. The subtlety with which our great adversary will assault us.
1. To neglect our social duties to further our spiritual welfare.
2. To conform to the world with a view to conciliate their regard.
3. To use undue means with a view to obtain some desirable end.
II. The firmness with which we should resist him. We should set the Lord ever before us, bearing in mind–
1. Our relation to Him.
2. Our obligations to Him.
3. Our expectations from Him.
4. The interest which God Himself has in the whole of our conduct. (C. Simeon.)
Courage
1. In the prosecution of this work, whilst building the spiritual wall of Zion, there are many artifices to be resisted. Our enemies will seek to draw us away from our work. We shall be invited to enter into friendly conformity with the world, and we shall be told that conciliation on our side will be met by concessions on theirs; but this is a mistake, for the world will take all and give none.
2. Our spiritual enemies will resort to intimidation. If they cannot draw they will drive. What fair offers were made of seeming friendship to the noble army of martyrs, and when these failed, intimidation followed. The offence of the Cross has not ceased. It is through much tribulation we must enter the kingdom, and the Christian will be threatened with the loss of caste or of business if he determine to maintain his consistency. Evil motives will be ascribed to him, wicked reports will be propagated concerning him. Ridicule and reproach are weapons of great severity. Should such a man as I flee? and who is there, that, being as I am, would go into the temple to save his life? I will not go in.
Let the earnest Christian resist the solicitations of evil in a similar manner.
1. Consider your relation to God. Say to yourself, I am a child of God, a disciple of Christ, a temple of the Holy Ghost, and should such a man as I flee, give way to temptation, dishonour my high calling, disobey my blessed Captain, and grieve the Spirit of grace?
2. Consider your obligations to redeeming mercy. Say to your heart, O Christian, I have been loved with an everlasting love, called by sovereign grace, washed in the blood of Jesus, and comforted by innumerable tokens of goodness and mercy, and should such a man as I flee?
3. Consider your expectations. You are a candidate for eternity. Say to yourself, O Christian, life is short and uncertain; death may be near; my Lord Himself may come in His glory. In that day of His boundless mercy He will call me His brother, His own, and He will bestow upon me an inheritance of surpassing lustre; and should such a man as I flee? shall I be guilty of base cowardice or perfidious ingratitude? (J. M. Randall.)
Faith, courage, and prudence
We may consider this blending of faith, courage, and prudence in Nehemiah as worthy of admiration and imitation.
1. Sometimes we find a brave man who lacks both faith and prudence. In this case his courage is very apt to degenerate into a foolish bravado; and possibly he may do more harm than good by his unwise daring.
2. When prudence is the marked feature of a character it is apt to degenerate into selfish cunning and calculating cowardice.
3. Even when courage and prudence are found united, the character is still sadly defective if there be no spiritual faith–it is apt to fall into an unbecoming and dangerous self-sufficiency.
4. On the other hand, faith without prudence may degenerate into fanaticism, or into a quietism which cultivates the passive to the neglect of the active virtues. (I. Campbell Finlayson.)
Fortitude in duty
Holy courage is not that natural bravery which belongs to some men constitutionally–this is little more than strength of nerve and robustness of animal spirits, and in thousands of instances is found to exist apart from Christian principle; it is rather the bravery of the lion than the bravery of the mind and the man. Some of the most valorous have been the most depraved; and some who dragged their enemies at their chariot-wheels have themselves been dragged through the mire of pollution by their own appetites and passions. As water cannot rise higher than its level, neither can a moral quality rise higher than its principle. Holy courage springs from the fear of God, from seeing Him who is invisible. Hence the soldier of Christ is fearless to do right, fearful to do wrong–afraid to sin, but not afraid to suffer. In considering the scope for this virtue, notice–
I. He that will be a follower of God must take up arms against himself. It was finely said by Richard Cecil that a humble Christian, battling against the world, the flesh, and the devil, is a greater hero than Alexander the Great.
II. It requires a courageous spirit to have respect to all Gods commandments.
III. It requires great courage to overcome the world. (Hugh Stowell, M. A.)
The higher self-appeal
When I lived in the country years ago, I remember one of our friends was a great smoker, and used to smoke morning, noon, and night, and his friends used to say it was a very bad practice, and inconvenient and expensive, and all those arguments with which we are familiar. He always used to smile one of those tranquil smiles which come from parties of that kind. That man could not give up his pipe, and declared that he could not, and that he would smoke till he died. One day there was a mouth trouble. He went to a distinguished physician, and he told him that he was afraid the excessive smoking was inducing cancer. That put his pipe out. It did; he dropped it that very day. It was marvellous; he had done with that. It is one thing when it touches your shillings; one thing when it is a question of convenience and inconvenience; it is another thing when it touches you. And I say to you, when the day of darkness, the day of temptation, when all the sorcery and besetment of evil is around you, dont say, Iniquity will mar my health or cloud my reputation or shorten my days; say with Nehemiah, Should such a man as I do this evil–such a man as I, with reason and conscience, the heir of the ages, the master of the planet, redeemed with the blood of the Son of God, called to a great destiny–should such a man as I do this mean thing, this base thing? Appeal in the sight of God to your own greatness, and He shall strengthen you in the day when the worst comes to the worst. (W. L. Watkinson.)
Valour is sometimes the soul of discretion
We are constantly being reminded that discretion is the better part of valour; but there are occasions, and those not a few, when valour is the very soul of discretion, when at all hazards we must stand our ground and face the foe, that the work be not stopped. (W. P. Lockhart.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Who was shut up] Lived in a sequestered, solitary state; pretending to sanctity, and to close intercourse with God.
Let us meet together in the house of God] The meaning is, “Shut yourself up in the temple; appear to have taken sanctuary there, for in it alone can you find safety.” This he said to discourage and disgrace him, and to ruin the people; for, had Nehemiah taken his advice, the people would have been without a leader, their enemies would have come upon them at once, and they would have been an easy prey. Besides, had Nehemiah done this, he would have been shut up in the temple, his government would have been declared at an end, and Sanballat would have assumed the reins.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Shemaiah the son of Delaiah; probably one of the chief of the priests, 1Ch 24:26.
Who was shut up in his chamber adjoining to the temple, upon pretence of singular devotion, sequestration from the world, and special acquaintance and much communion with God in his retirements, after the manner of the prophets; and withal upon pretence of certain knowledge, which he had by the Spirit of God and of prophecy, concerning their approaching danger, from which they could be safe no where but in the temple, which the very heathens owned for a sanctuary, which they might not violate.
Let us meet together in the house of God, within the temple; for the danger is so near, that we cannot safely tarry here so long as to consult what to do in this juncture. His design herein was, partly, to discourage and disgrace Nehemiah, and thereby to strike a dread into all the people, and give a speedy and full stop to the work; partly, to prepare the way for the enemies to assault and take the city, whilst Nehemiah was shut up, and unable to give them any opposition; partly, to justify their accusation of Nehemiah to the king by his flight upon it; and partly, that there, by the help of other priests, who were conscious of his plot, he might either destroy him, or secure his person, till the city by some of his accomplices were betrayed into the enemys hands.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10-14. Afterward I came unto thehouse of Shemaiah, &c.This man was the son of a priest,who was an intimate and confidential friend of Nehemiah. The youngman claimed to be endowed with the gift of prophecy. Having beensecretly bribed by Sanballat, he, in his pretended capacity ofprophet, told Nehemiah that his enemies were that night to make anattempt upon his life. He advised him, at the same time, to consulthis safety by concealing himself in the sanctuary, a crypt which,from its sanctity, was strong and secure. But the noble-mindedgovernor determined at all hazards to remain at his post, and notbring discredit on the cause of God and religion by his unworthycowardice in leaving the temple and city unprotected. This plot,together with a secret collusion between the enemy and the nobles ofJudah who were favorably disposed towards the bad Samaritan inconsequence of his Jewish connections (Ne6:18), the undaunted courage and vigilance of Nehemiah wereenabled, with the blessing of God, to defeat, and the erection of thewalls thus built in troublous times (Da9:25) was happily completed (Ne6:15) in the brief space of fifty-two days. So rapid execution,even supposing some parts of the old wall standing, cannot besufficiently accounted for, except by the consideration that thebuilders labored with the ardor of religious zeal, as men employed inthe work of God.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Afterward I came unto the house of Shemaiah the son of Delaiah, the son of Mehetabeel, who was shut up,…. Either in his own house, or in a chamber in the temple, as if he had given himself up to meditation, fasting, and prayer; or, as he might suggest to Nehemiah, for his safety, and so designed it as an example to him; this man might be a priest of the course of Delaiah, 1Ch 24:18 or however he was a person Nehemiah had a good opinion of, and came to him on the letters sent to him by his enemies, to consult with him, and the rest, since they had suggested that he had appointed prophets to speak of him as a king:
and he said let us meet together in the house of God, within the temple, and let us shut the doors of the temple; this looks as if he was in his own house, or if in a chamber of the temple, that he thought that was not secret and safe enough, and therefore proposed going within the temple, into the holy place, where none but priests might go:
for they will come to slay thee; meaning his enemies, Sanballat and his companions:
yea, in the night they will come to slay thee; that very night, and therefore no time should be lost in providing for his safety.
Fuente: John Gill’s Exposition of the Entire Bible
A false prophet, hired by Tobiah and Sanballat, also sought, by prophesying that the enemies of Nehemiah would kill him in the night, to cause him to flee with him into the holy place of the temple, and to protect his life from the machinations of his enemies by closing the temple doors. His purpose was, as Nehemiah subsequently learned, to seduce him into taking an illegal step, and so give occasion for speaking evil of him.
Neh 6:10 “And I came into the house of Shemaiah the son of Delaiah, the son of Mehetabeel, who was shut up.” Nothing further is known of this prophet Shemaiah. From what is here related we learn, that he was one of the lying prophets employed by Sanballat and Tobiah to ruin Nehemiah. We are not told what induced or caused Nehemiah to go into the house of Shemaiah; he merely recounts what the latter was hired by his enemies to effect. From the accessory clause, “and he was shut up,” we may perhaps infer that Shemaiah in some way or other, perhaps by announcing that he had something of importance to communicate, persuaded Nehemiah to visit him at his house. does not, however, involved the meaning which Bertheau gives it, viz., that Nehemiah went to Shemaiah’s house, because the latter as could not come to him. The phrase says only, that when Nehemiah entered Shemaiah’s house, he found him , which simply means shut up, shut in his house, not imprisoned, and still less in a state of ceremonial uncleanness (Ewald), or overpowered by the hand of Jahve – laid hold on by a higher power (Bertheau). It is evident from his proposal to Nehemiah, “Let us go together to the house of God,” etc., that he was neither imprisoned in his house, nor prevented by any physical cause from leaving home. Hence it follows that he had shut himself in his house, to intimate to Nehemiah that also he felt his life in danger through the machinations of his enemies, and that he was thus dissimulating in order the more easily to induce him to agree to his proposal, that they should together escape the snares laid for them by fleeing to the temple. In this case, it may be uncertain whether Shemaiah had shut himself up, feigning that the enemies of Judah were seeking his life also, as the prophet of Jahve; or whether by this action he was symbolically announcing what God charged him to make known to Nehemiah. Either view is possible; while the circumstance that Nehemiah in Neh 6:12 calls his advice to flee into the temple a against him, and that it was quite in character with the proceedings of such false prophets to enforce their words by symbolical signs (comp. 1Ki 22:11), favours the former. The going into the house of God is more closely defined by , within the holy place; for they (the enemies) will come to slay thee, and indeed this night will they come to slay thee.” He seeks to corroborate his warning as a special revelation from God, by making it appear that God had not only made known to him the design of the enemies, but also the precise time at which they intended to carry it into execution.
Neh 6:11 Nehemiah, however, was not to be alarmed thereby, but exclaimed: Should such a man as I flee? and what man like me could go into the holy place and live? I will not go in. is the perf. with Vav consecutive: that he may live. This word is ambiguous; it may mean: to save his life, or: and save his life, not, expiate such a transgression of the law with his life. Probably Nehemiah used it in the latter sense, having in mind the command, Num 18:7, that the stranger that cometh nigh shall be put to death.
Neh 6:12 And I perceived, – viz. from the conduct of Shemaiah on my refusal to follow his advice, – and, lo, not God had sent him (i.e., had not commissioned or inspired him to speak these words; emphatically precedes : not God, but himself), but that he pronounced this prophecy against me, because Tobiah and Sanballat had hired him. The verb (sing.) agrees only with the latter word, although in fact it refers to both these individuals.
Neh 6:13-14 “On this account was he hired that I might be afraid, and do so; and if I had sinned (by entering the holy place), it (my sin) would have been to them for an evil report, that they might defame me.” The use of before two sentences, the second of which expresses the purpose of the first, is peculiar: for this purpose, that I might fear, etc., was he hired. To enter and to shut himself within the holy place would have been a grave desecration of the house of God, which would have given occasion to his enemies to cast suspicion upon Nehemiah as a despiser of God’s commands, and so to undermine his authority with the people. – In Neh 6:14 Nehemiah concludes his account of the stratagems of his enemies, with the wish that God would think upon them according to their works. In expressing it, he names, besides Tobiah and Sanballat, the prophetess Noadiah and the rest of the prophets who, like Shemaiah, would have put him in fear: whence we perceive, 1st, that the case related (Neh 6:10-13) is given as only one of the chief events of the kind ( , like Neh 6:9, Neh 6:19); and 2 nd, that false prophets were again busy in the congregation, as in the period preceding the captivity, and seeking to seduce the people from hearkening to the voice of the true prophets of God, who preached repentance and conversation as the conditions of prosperity.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Shemaiah’s Plot Defeated. | B. C. 445. |
10 Afterward I came unto the house of Shemaiah the son of Delaiah the son of Mehetabeel, who was shut up; and he said, Let us meet together in the house of God, within the temple, and let us shut the doors of the temple: for they will come to slay thee; yea, in the night will they come to slay thee. 11 And I said, Should such a man as I flee? and who is there, that, being as I am, would go into the temple to save his life? I will not go in. 12 And, lo, I perceived that God had not sent him; but that he pronounced this prophecy against me: for Tobiah and Sanballat had hired him. 13 Therefore was he hired, that I should be afraid, and do so, and sin, and that they might have matter for an evil report, that they might reproach me. 14 My God, think thou upon Tobiah and Sanballat according to these their works, and on the prophetess Noadiah, and the rest of the prophets, that would have put me in fear.
The Jews’ enemies leave no stone unturned, no way untried, to take Nehemiah off from building the wall about Jerusalem. In order to this they had tried to fetch him into the country to them, but in vain; now they try to drive him into the temple for his own safety; let him be any where but at his work. Observing him to be a cautious man, they will endeavour to gain their point by making him cowardly. Observe,
I. How basely the enemies managed this temptation.
1. That which they designed was to bring Nehemiah to do a foolish thing, that they might laugh at him, and insult over him for doing it, and so lessen his interest and influence (v. 13): That I should be afraid, and so they might have matter for an evil report, and might reproach me. This was indeed doing the devil’s work, who is men’s tempter that he may be their accuser, draws men to sin that he may glory in their shame. The greatest mischief our enemies can do us is to frighten us from our duty and bring us to do what is sinful.
2. The tools they made use of were a pretended prophet and prophetess, whom they hired to persuade Nehemiah to quit his work and retire for his own safety. The pretended prophet was Shemaiah, of whom it is said that he was shut up in his own house, either under pretence of retirement for meditation and to consult the mind of God or to give Nehemiah a sign in like manner to make himself a recluse. It should seem, Nehemiah had a value for him, for he went to his house to consult him, v. 10. Other prophets there were, and one prophetess, Noadiah (v. 14), that were in the interest of the Jews’ enemies, pensioners to them and traitors to their country. Whether they pretended to inspiration does not appear; they do not say, Thus saith the Lord, as the false prophets of old did; if not so, yet they would be thought to excel in divine knowledge, and human prudence, and to have uncommon measures of insight and foresight, and were therefore consulted in difficult cases, as prophets had been. These the enemies feed to be of counsel for them. Let us hence take occasion to lament, (1.) The wickedness of such bad men as these prophets, that ever any should be so perfidious as to betray the cause of God and their country even under the pretence of communion with God and concern for their country. (2.) The unhappiness of such good men as Nehemiah, who are in danger of being imposed upon by such cheats, and to whom no temptation comes with more force than that which comes under a colour of religion, of revelation and devotion, and is brought by the hand of prophets.
3. The pretence was plausible. These prophets suggested to Nehemiah that the enemies would come and slay him, in the night they would slay him, which he had reason enough to believe was true; they would, if they could, if they durst. They pretended to be much concerned for his safety. The people would be all undone if any harm should come to him; and therefore they very gravely advised him to hide himself in the temple till the danger was over; that was a strong and sacred place, where he would be under the special protection of Heaven, Ps. xxvii. 5. If Nehemiah had been prevailed upon to do this, immediately the people would both have left off their work and thrown down their arms, and every one would have shifted for his own safety; and then the enemies might easily, and without opposition, have demolished the works, broken down the wall again, and so gained their point. Though self-preservation is a fundamental principle of the law of nature, yet that is not always the best and wisest counsel which pretends to go upon that principle.
II. See how bravely Nehemiah vanquished this temptation, and came off a conqueror.
1. He immediately resolved not to yield to it, v. 11. See here, (1.) What his reasonings are: “Should such a man as I flee? Shall I desert God’s work, or discourage my own workmen whom I have employed and encouraged? Shall I be over-credulous of report, and over-solicitous about my own life? I that am the governor, on whom so many eyes are, both of friends and foes? Another might flee, but not I. Who is there that being as I am, in my post of honour, and power, and trust, would go into the temple, and lurk there, when business is to be done, yea, though it were to save his life?” Note, When we are tempted to sin we should remember who and what we are, that we may not do any thing unbecoming us, and the profession we make. It is not for kings, O Lemuel! Prov. xxxi. 4. (2.) What was the result of his reasonings. He is at a point: “I will not go in. I will rather die at my work than live in an inglorious retreat from it.” Note, Holy courage and magnanimity will engage us, whatever it cost us, never to decline a good work, nor ever to do a bad one.
2. He was immediately aware of what was the rise of it (v. 12): “I perceived that God had not sent him, that he gave this advice, not by any divine direction, ordinary or extraordinary, but with a design against me.” The wickedness of such mercenary wretches will sooner or later be brought to light. Two things Nehemiah says he dreaded in that which he was advised to:– (1.) Offending God: That I should be afraid, and do so, and sin. Note, Sin is that which above any thing we should dread; and a good preservative it is against sin to be afraid of nothing but sin. (2.) Shaming himself: That they might reproach me. Note, Next to the sinfulness of sin we should dread the scandalousness of it.
3. He humbly begs of God to reckon with them for their base designs upon him (v. 14): My God, think thou upon Tobiah, and the rest of them, according to their works. As, when he had mentioned his own good services, he did not covetously or ambitiously prescribe to God what reward he should give him, but modestly prayed, Think upon me, my God (ch. v. 19), so here he does not revengefully imprecate any particular judgment upon his enemies, but refers the matter to God. “Thou knowest their hearts, and art the avenger of falsehood and wrong; take cognizance of this cause; judge between me and them, and take what way and time thou mayest please to call them to an account for it.” Note, Whatever injuries are done us we must not avenge ourselves, but commit our cause to him that judgeth righteously.
Fuente: Matthew Henry’s Whole Bible Commentary
3. Tobiah tries his hand at discrediting Nehemiah.
TEXT, Neh. 6:10-14
10
And when I entered the house of Shemaiah the son of Delaiah, son of Mehetabel, who was confined at home, he said, Let us meet together in the house of God, within the temple, and let us close the doors of the temple, for they are corning to kill you, and they are coming to kill you at night.
11
But I said, Should a man like me flee? And could one such as I go into the temple to save his life? I will not go in.
12
Then I perceived that surely God had not sent him, but he uttered his prophecy against me because Tobiah and Sanballat had hired him.
13
He was hired for this reason, that I might become frightened and act accordingly and sin, so that they might have an evil report in order that they could reproach me.
14
Remember, O my God, Tobiah and Sanballat according to these works of theirs, and also Noadiah the prophetess and the rest of the prophets who were trying to frighten me.
COMMENT
In Neh. 6:10-14 Tobiahs plan is unveiled. Perhaps his absence in the previous paragraphs is to be explained by the necessity for him to be setting up his stand-by plan.
Shemaiah, in Neh. 6:10, is not identified further than by naming his father and grandfather. Some suppose that he was a priest[59] because he proposed that he and Nehemiah hide in the Temple, which was forbidden territory for anyone but priests; Shemaiah would have been spared, but Nehemiah could have been executed for such an infraction of the law. Laymen had the right of sanctuary at the altar, but not inside the building. Others see him as a prophet, specifically a false prophet, because his proposition is in the form of poetry (it is so arranged in the Anchor Bible[60]), as most prophecies were (especially false prophecies); and because it is called a prophecy in Neh. 6:12. If he were not a priest, he would have needed some other ruse to get Nehemiah into the building while he stayed outside, for example. It is useless to speculate beyond what the Bible has recorded, and it does not tell which he was.
[59] Ellicotts Commentary on The Whole Bible, Vol. III. p. 492.
[60] Anchor Bible, Ezra-Nehemiah, p. 122.
Shemaiahs being shut up has also been variously interpreted. Perhaps the most likely explanation is that he was seeking to overcome Nehemiahs suspicion of him by pretending to be in as much danger as he; they would both need to go into the Temple to save their lives.
In Neh. 6:11, Nehemiah was not taken in by this trick. First, he trusted his position as a Persian official to give him more protection than could be provided by stealth: Should a man like me flee? Secondly, he saw the proposition as involving the violation of a sacred law (Num. 18:7); the preferred reading then is, Could one such as I go into the Temple and live?
Neh. 6:12 may subtly suggest a third reason: he discerned (by a flash of insight perhaps) that surely God had not sent him. All true prophecies must come from God; a prophet was not allowed to originate his own message, to speak from himself (Deu. 18:20); Shemaiah had not used the formula, Thus saith the Lord! Sometimes a knowledge of the Scriptures can save a mans life. This proved to be a good hunch; Sanballat and Tobiah had hired the man to speak this deception.
In Neh. 6:13, Nehemiah speaks of the plot only as an effort to discredit him and cause him to sin. This would have been enough to end the effectiveness of his particular ministry; his death would have been incidental.
Neh. 6:14 provides a pause in the action, and another of Nehemiahs quickie prayers. He asks that God keep in mind what his enemies have done. Noadiah is not known from any other reference. The mention of women prophets is rare, but there were some whom God used (Jdg. 4:4; Luk. 2:36).
WORD STUDIES
REMEMBER (Neh. 6:14 : Zakar): from the idea of pricking or piercing comes the idea of penetrating or infixing; thus remembering, recalling, considering.
GESHEM (Neh. 6:1): violent storm, severe shower.
STRENGTHEN (Neh. 6:9 : Chazaq): the primary idea is to bind fast, to gird tight; then to cleave, or adhere firmly.
Things are strengthened by being bound together; a spear may be made stronger by winding it round with a cord. Ones strength seems greater when he has fastened a girdle about his loins.
A very free translation might be, Give my hands stick-to-it-iveness! Or, Link our hands together (with others, or Yours)! Or, Hitch up my belt! Or just Give me strength.
Fuente: College Press Bible Study Textbook Series
(10) I came unto the house.As a specimen of another kind of attack, through false prophets, Shemaiahs plot is mentioned. This manprobably a priestNehemiah found shut up in his house; probably he sent for the governor, and represented himself as being in danger from the common enemy. He predicted that on the night ensuing an attempt would be made on Nehemiahs life, and proposed that they should meet within the Templethat is, in the holy place, between the Holiest and the outer courtfor security.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Shemaiah This man seems to have been professedly a prophet of God. Compare Neh 6:12.
Who was shut up He feigned to be in fear of Sanballat and the other enemies, and seems to have imprisoned himself in his own house to show how much he was afraid. It afterward came out, however, that Tobiah and Sanballat had bribed him to do all this. Neh 6:12.
Let us meet together in the house of God Let us at an appointed time enter and shut ourselves up in the temple. His object evidently was to frighten Nehemiah, and lead him into an act which would ruin his influence with the people. Such a flight into the temple would have laid him open to the charge of cowardice, and perhaps, also, of sacrilege, in rushing into the holy places of the house of God. See Neh 6:13.
Fuente: Whedon’s Commentary on the Old and New Testaments
Neh 6:10
‘And I went to the house of Shemaiah the son of Delaiah the son of Mehetabel, who was shut up. And he said,
“Let us meet together in the house of God,
Within the temple,
And let us shut the doors,
Of the temple.
For they will come to slay you.
Yes, in the night will they come to slay you.”
That Nehemiah went to visit Shemaiah the prophet (‘he has pronounced this prophecy against me’ – Neh 6:12) at his house suggests very strongly that there was a religious reason for Shemaiah being unavailable. It suggests that his being ‘shut up’ was for prophetic reasons. He was probably claiming to be receiving a word from YHWH which prevented him from leaving his house. Superficially his prophecy sounded genuine. He was suggesting that Nehemiah take refuge with YHWH because YHWH had revealed that assassins would come by night to kill him. It sounded very plausible.
But it contained two fallacies, the first that Nehemiah should behave like a coward, in spite of his strong bodyguard, giving the impression to the people of a man concerned only to save his own life, hiding like a refugee in the Temple, and secondly because to enter the Temple so that its doors could be shut behind him would be an act of gross sacrilege. No one could legitimately enter the house of YHWH apart from a legitimate son of Aaron (Num 18:7).
Neh 6:11
‘And I said, “Should such a man as I flee, and who is there, who, being such as I, would go into the temple to save his life (or ‘and live’)? I will not go in.”
The godly Nehemiah saw the fallacies immediately. ‘Should such a man as I flee?’ How could he ever hold up his head again if he fled from the danger of assassins? It would make him contemptible. And how could he, being what he was, enter the very Sanctuary of YHWH even ‘to save his life’? It was forbidden by YHWH. he was not a son of Aaron. He refused on both accounts.
The alternative translation ‘and live’ may be preferable (both are possible). How could someone who was not a son of Aaron go into the Temple and live? It was asking to be struck down.
Neh 6:12
‘And I discerned, and, lo, God had not sent him, but he pronounced this prophecy against me, and Tobiah and Sanballat had hired him.’
And it was then that it dawned on him that God had not sent Shemaiah, but that he had been hired by Tobiah and Sanballat to pronounce this prophecy with a view to him disgracing himself. It was all part of the plot to discredit him. The unusual order ‘Tobiah and Sanballat’ (it is usually Sanballat and Tobiah) suggests that in this attempt Tobiah was the prime mover. And this is not surprising. It was seemingly he who had the most influence in Jerusalem (compare Neh 6:17-19). Sanballat was simply backing him.
Neh 6:13
‘ For this reason was he hired, that I should be afraid, and do so, and sin, and that they might have matter for an evil report, that they might reproach me.’
They had hired Shemaiah for that very reason, so as to use a prophecy which professed to be from God, so as to make him afraid, in order that he would fulfil the terms of the prophecy (‘do so’), shaming himself, and sinning grievously against YHWH by entering the forbidden area of the Temple. Theoretically no one but Shemaiah would ever know. But it was quite clear that he would report to his masters who would gladly spread an evil report by means of which they could bring reproach on Nehemiah.
Neh 6:14
“Remember, O my God, Tobiah and Sanballat according to these their works, and also the prophetess Noadiah, and the rest of the prophets, that would have put me in fear.”
Once again a prayer marks the end of a part (compare Neh 6:9). Nehemiah calls on God to remember what Tobiah and Nehemiah are doing, and deal with them accordingly. And he calls on God to remember Noadiah, the prophetess, and the remainder of the prophets, who had all seemingly tried to make him afraid. It is clear, therefore, that Shemaiah has been the last of a number of prophets and prophetesses who had attempted to mislead him and catch him out. It is quite clear that Tobiah had powerful influence in Jerusalem.,
The Walls Are Finally Completed Along With their Gateways and Doors To The Chagrin Of The Surrounding Nations (Neh 6:15-16).
Fuente: Commentary Series on the Bible by Peter Pett
Shemaiah, The False Prophet
v. 10. Afterward I came unto the house of Shemaiah, the son of Delaiah, the son of Mehetabeel, v. 11. And I said, Should such a man as I flee? v. 12. And, lo, I perceived that God had not sent him, but that he pronounced this prophecy against me, v. 13. Therefore was he hired that I should be afraid, and do so, and sin, v. 14. My God, think Thou upon Tobiah and Sanballat according to these their works,
Fuente: The Popular Commentary on the Bible by Kretzmann
Neh 6:10. In the house of God, within the temple Hereby is meant the sanctuary. Shemaiah had a good pretence to advise Nehemiah to retreat thither, because it was both a strong and a sacred place; being defended by a guard of Levites, and by its holiness privileged from all rude approaches: but his real design herein might be, not only to disgrace Nehemiah, and dishearten the people, when they saw their governor’s cowardice, but to prepare the way likewise for the enemy’s assaulting and taking the city, when there was no leader to oppose them; to give countenance to the calumny which had been spread abroad, of his affecting to be king, because he fled at the report of it; and perhaps, by the assistance of some other priests who were his confederates, either to destroy him, or to secure his person till the city was betrayed into the enemy’s hand. See Bishop Patrick.
Fuente: Commentary on the Holy Bible by Thomas Coke
(10) Afterward I came unto the house of Shemaiah the son of Delaiah the son of Mehetabeel, who was shut up; and he said, Let us meet together in the house of God, within the temple, and let us shut the doors of the temple: for they will come to slay thee; yea, in the night will they come to slay thee. (11) And I said, Should such a man as I flee? and who is there, that, being as I am, would go into the temple to save his life? I will not go in. (12) And, lo, I perceived that God had not sent him; but that he pronounced this prophecy against me: for Tobiah and Sanballat had hired him. (13) Therefore was he hired, that I should be afraid, and do so, and sin, and that they might have matter for an evil report, that they might reproach me.
It is more than probable that this Shemaiah acted as a prophet. But he could not have received his commission from the Lord. Nehemiah visited him, it seems, for he came into his house. But though set on by Sanballat and Tobiah, yet the Lord gave Nehemiah to discover that his advice was not from the Lord. Reader! what an awful thing is it when men assume the ministerial office, run unsent, and speak unauthorized; and yet worse, if possible, utter lies in the name of the Lord. From all such, of whatever name, or by whatever denomination distinguished among men, I would say for myself and all poor sinners, good Lord deliver us.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Neh 6:10 Afterward I came unto the house of Shemaiah the son of Delaiah the son of Mehetabeel, who [was] shut up; and he said, Let us meet together in the house of God, within the temple, and let us shut the doors of the temple: for they will come to slay thee; yea, in the night will they come to slay thee.
Ver. 10. Afterward I came unto the house of Shemaiah ] Perhaps the same that is mentioned Ezr 8:16 , but now fallen, as a star from heaven. Blazing stars were never but meteors. Demas not only forsook Paul, but became a priest in an idol’s temple at Thessalonica, if Dorotheus may be believed. A priest Shemaiah was, and would seem to be a prophet; but he proved not right, 1Ch 24:6 . All is not gold that glitters. It was Tobiah’s gold that made him a prophet, as Philip’s gold made the oracle of Apollo give what answer he pleased. A house he had in the temple; and there he had reclused and shut up himself, that he might seem some singular devotee, expecting a revelation from heaven; or as one who sequestered himself from the company of others, with a stand further off; come not near, for I am holier than thou; or, lastly, to persuade people that there was a necessity of securing themselves from the night inroads of the enemy. Whatever it was that he was thus, anchoret-like, pent-up, or locked-up, or detained (as Junius rendereth it; see the like said of Doeg, that bloody Edomite, 1Sa 21:7 ), Nehemiah went to his house to know what was the matter; supposing him to be a friend but finding him bribed by the enemy.
Let us meet together in the house of God
And let us shut the doors of the temple
For they will come to slay thee
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Neh 6:10-14
10 When I entered the house of Shemaiah the son of Delaiah, son of Mehetabel, who was confined at home, he said, Let us meet together in the house of God, within the temple, and let us close the doors of the temple, for they are coming to kill you, and they are coming to kill you at night. 11But I said, Should a man like me flee? And could one such as I go into the temple to save his life? I will not go in. 12Then I perceived that surely God had not sent him, but he uttered his prophecy against me because Tobiah and Sanballat had hired him. 13He was hired for this reason, that I might become frightened and act accordingly and sin, so that they might have an evil report in order that they could reproach me. 14Remember, O my God, Tobiah and Sanballat according to these works of theirs, and also Noadiah the prophetess and the rest of the prophets who were trying to frighten me.
Neh 6:10 Shemaiah He is called the son of Delaiah, who is mentioned in Ezr 2:59-60 as a family of priests who could not document their ancestry. Apparently this was a false prophet (cf. Neh 6:12; Neh 6:14) who was hired by the surrounding nations (cf. Neh 6:12-13) to intimidate Nehemiah. Why he was confined to his home has been the subject of great debate: (1) it is related to Num 19:11-22; (2) he had advocated anointing Nehemiah as Davidic king and, therefore, caused him to be treasonous to Persia (cf. Neh 6:7); or (3) it was a symbolic act showing what Nehemiah should do.
The false prophets’ message was spoken in poetic verse (cf. NJB, NAB, REB, JPSOA, Anchor Bible Commentary, vol. 14, p. 136).
With Shemaiah restricted to his house Nehemiah would have to come to him, appearing to seek divine information and guidance. This may have been part of the premeditated plan to trick and destroy him. Shemaiah even delivers the message in typical prophetic poetry.
Let us meet together. . .let us close the doors The first VERB (BDB 416, KB 419) is a Niphal IMPERATIVE used in a COHORTATIVE sense. The second (BDB 688, KB 742) is a Qal COHORTATIVE.
within the temple Nehemiah was not only a layman (Num 18:7), but may have been a eunuch (Lev 21:17-24; Deu 23:1), both of which disqualified him from going into the inner parts of the temple. This was a way to discredit Nehemiah.
There is a provision in Moses’ writings for someone to flee to the sacrificial altar for safety (cf. Exo 21:13-14; 1Ki 1:50-53; 1Ki 2:28 ff.)
Neh 6:11 The words of Nehemiah express the feelings of every generation of godly leadership; not an audacity, but a confidence of God’s call, God’s will, God’s presence! Faith issues in confidence not in ourselves, but in our God and His purposes (e.g., Dan 3:16-18; Dan 4:20-22).
Neh 6:12 then I perceived that surely God had not sent him Nehemiah’s personal relationship with God and his knowledge of God’s will and word allowed him to evaluate the content of Shemaiah’s words. God wants to equip all of His children to do the same thing!
Neh 6:13 Nehemiah associates fear with inappropriate actions, which he labels as sin (BDB 306, Qal PERFECT, to miss the mark). Notice that fear can lead to sinful acts! Faith and trust in God’s presence, promises, and provision are crucial!
Neh 6:14 Remember Nehemiah called on God to remember (BDB 269, KB 269, Qal IMPERATIVE)
1. His word, Neh 1:8
2. him (i.e., Nehemiah), Neh 5:19; Neh 13:14; Neh 13:22; Neh 13:31
3. his enemies (i.e., Nehemiah), Neh 6:14; Neh 13:29
and they are to remember that God is a great and awesome God, Neh 4:14.
according to these works of theirs Nehemiah lived under the first covenant of performance-based fellowship. The two ways of Wisdom Literature (e.g., Psalms 1; Pro 4:10-19) characterize his theological understanding. He would have readily agreed with Matthew 7 or the book of James. The goal of our relationship with a Holy God is a holy life! The problem is how does sinful humanity achieve this goal? The New Covenant of Jer 31:31-34; Eze 36:22-38 shows the new pattern of grace-based faith, faith-received righteousness, which should issue in obedience (cf. Luk 6:46). The goal is the same, the means has changed.
Noadiah This is a feminine name (BDB 418, although there is a masculine usage in Ezr 8:33) and shows the acceptability of female prophets. She happened to be a false prophetess. She was one of several false prophets active in Judah in Nehemiah’s day.
SPECIAL TOPIC: WOMEN IN THE BIBLE
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Shemaiah. A professed friend, but a false prophet. See Neh 6:12.
shut up = confined, as in prison. Hebrew. ‘azar. See Jer 33:1; Jer 36:5.
the house of God. This must have been a temporary structure. Nehemiah would not be without some place wherein to worship. The Altar not yet erected. The Temple not yet built. See notes on Neh 7:4, and p. 618; also App-58.
God. Hebrew. Elohim.(with Art.) = the [true] God.
shut = close, so as to conceal.
Fuente: Companion Bible Notes, Appendices and Graphics
Neh 6:10-14
Neh 6:10-14
A TRAITOR WITHIN JERUSALEM ATTEMPTS TO BRING ABOUT NEHEMIAH’S DEATH
“And I went into the house of Shemaiah the son of Delaiah the son of Mehetabel, who was shut up, and he said, Let us meet together in the house of God, within the temple, and let us shut the door of the temple: for they will come to slay thee; yea, in the night will they come to slay thee. And I said, should such a man as I flee? and who is there, that, being such as I, would go into the temple to save his life? And I discerned, and, lo, God had not sent him; but he announced this prophecy against me: and Tobiah and Sanballat had hired him. For this cause was he hired, that I should be afraid, and do so, and sin, and that they might have matter for an evil report, that they might reproach me. Remember, O My God, Tobiah and Sanballat according to these their works, and also the prophetess Noadiah, and the rest of the prophets who would have put me to fear.”
There are many details of this plot which are not fully explained in the Bible, but enough is revealed to expose the traitors among the priests and prophets of Jerusalem. “Shemaiah, a hired traitor, pretended to be Nehemiah’s friend, invited him into his home, told him of a plot to kill him that very night (a lie), and suggested that he hide within the temple. That suggestion about entering the temple exposed Shemaiah to Nehemiah, revealing that Shemaiah was a liar, for Nehemiah knew that God would not have led him to break the Mosaic injunction against entering the temple (Num 1:51).”
The text does not say so; but given the treachery of Shemaiah and the hatred of the priesthood against Nehemiah, they would in all probability have murdered him for such a violation if they could have induced him to fall for their strategy. We do not know what part Noadiah and others of the prophets (and priests) had in this conspiracy; but evidently, the whole temple enclave were enemies of Nehemiah. That development, and the motivation for it, are revealed in the next paragraph.
E.M. Zerr:
Neh 6:10. The agitation seemed to have some effect on one of the prophets. Shemaiah had shut up himself in his house, which means he was keeping himself close because of fear, real or pretended. Nehemiah had learned about it, and entered his house to have a talk with him. When he got on the inside, Shemaiah suggested that they seek a safer place for protection and named the temple. He pretended that it would be a better place at night because it was not a private residence.
Neh 6:11. Nehemiah had two reasons for not doing as Shemaiah requested. He was not frightened; and besides that, if he were he would not enter the holy building for personal protection from bodily harm.
Neh 6:12. By this time Nehemiah realized that this professed prophet had accepted money from Sanballat to pay him for making the false report.
Neh 6:13. The object was to get Nehemiah to take refuge in the sacred house, which would have given room for reproach against him. The temple was not built to be used as a fortress. Its purpose was religious only, and for Nehemiah to have fled therein for fear of these heathen would have been to desecrate it. Such an event would have been a sweet morsel for the enemies of the Lord to boast about.
Neh 6:14. This verse shows that it was some of the professed people of God who were being used by Sanballat as tools for his opposition against the work of Nehemiah. But he made his appeal to God, asking him to take notice of the conduct of these false servants. Even the prophetess Noadiah sold herself to the service of God’s enemies, and tried to intimidate Nehemiah.
Fuente: Old and New Testaments Restoration Commentary
Shemaiah: Neh 6:12, Ezr 8:16, Ezr 10:31, Pro 11:9, Mat 7:15
shut up: 2Ki 9:8, Jer 36:5, Eze 3:24
Let us meet: Psa 12:2, Psa 37:12, Psa 120:2, Psa 120:3
the house: 1Ki 6:5, 2Ki 11:3
let us shut: 2Ch 28:24, 2Ch 29:3, 2Ch 29:7, Mal 1:10, Act 21:30
in the night: Job 24:13-17, Joh 3:20
Reciprocal: Psa 11:3 – what Psa 27:5 – secret Joh 20:19 – when
Fuente: The Treasury of Scripture Knowledge
Neh 6:10. I came into the house of Shemaiah Who was a pretended prophet, as appears from Neh 6:12, and taken by Nehemiah for his friend, who therefore went to advise and consult with him at his house. Who was shut up In his chamber adjoining to the temple, either upon pretence of singular devotion and communion with God, or rather of having received certain knowledge, by the Spirit of God, of their approaching danger, from which they could be safe nowhere but in the temple. He probably intended also by this action to give Nehemiah to understand what he himself ought to do for his own security; for it was the manner of the prophets to instruct the people by actions and signs, as well as by words. Let us meet together within the temple For the danger is so near that we cannot safely tarry here so long as to consult what to do in this juncture. For they will come to slay thee; yea, in the night, &c. Even this very night will they fall upon thee; therefore consult thy safety by fleeing hither. Thus he hoped to intimidate Nehemiah, and thereby to strike a dread into all the people, and put a speedy and full stop to the work; which effect would indeed have been produced if Nehemiah had taken his advice, and through fear shut himself up: for then the people would have left their work, and every one have shifted for his own safety. He probably hoped also by this means to render Nehemiah contemptible among the people, by manifesting such cowardice as to desert his post and take refuge in the temple in time of danger; and by all these things to prepare the way for the enemies to assault and take the city.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Neh 6:10-14. A further Attempt to Entrap Nehemiah.This section is very compressed; important links in the narrative are wanting, so that it is impossible to grasp the details of what happened. The general sense, however, is that Sanballat induced one Shemaiah to try and convince Nehemiah that his life was in danger owing to a plan to kill him at night, for which reason Shemaiah was to urge Nehemiah to seek asylum in the inner sanctuary. But no layman (let alone a man who was ceremonially unclean like Shemaiah) was permitted by the Law to enter here; only priests might do so. If, therefore, Nehemiah could be induced to enter with Shemaiah he would be guilty of a grave breach of the Law and thereby become discredited in the eyes of the people. But Nehemiah sees through the plan and avoids the danger.
Neh 6:10. was shut up: i.e. he was ceremonially unclean (cf. Jer 36:5*).
Neh 6:11. read mg. could go into the Temple and live; anyone, with the exception of a priest, who entered was, according to the Law, to be put to death (see Num 18:7).
Neh 6:14. and also the prophetess Noadiah . . .: these words show that only part of the episode has been put down here. They also show that Sanballat had considerable support among the Jews living in Jerusalem.
Fuente: Peake’s Commentary on the Bible
6:10 Afterward I came unto the house of Shemaiah the son of Delaiah the son of Mehetabeel, who [was] {e} shut up; and he said, Let us meet together in the house of God, within the temple, and let us shut the doors of the temple: for they will come to slay thee; yea, in the night will they come to slay thee.
(e) As though he would be secret, to the intent that he might pray to God with greater liberty, and receive some revelation, which in him was only hypocrisy.
Fuente: Geneva Bible Notes
The plot to deceive Nehemiah 6:10-14
Shemaiah claimed to have received a prophecy from God (Neh 6:12). He tried to scare Nehemiah into thinking that assassins were after him so he would seek sanctuary inside the temple. The Mosaic Law prohibited anyone but the Lord’s anointed servants from entering the holy and the most holy places in the temple (Num 1:51; Num 3:10; Num 18:7). Nehemiah was not the kind of man his enemies could terrify with a death threat. Perhaps Shemaiah was suggesting that he and Nehemiah commandeer and take possession of the temple, [Note: A. L. Ivry, "Nehemiah 6, 10 : Politics and the Temple," Journal for the Study of Judaism 3 (1972):38.] though this possibility seems unlikely to me. Nehemiah saw through this "prophecy." It could not have been from God since it counseled disobedience to the Mosaic Law. The motive of Nehemiah’s enemies was to show the Jews that their leader had no real concern about the Law, but was rebuilding the walls for personal reasons (Neh 6:13). This incident was only one of several in which false prophets tried to deceive Nehemiah (Neh 6:14).
Satan still employs these three strategies as he seeks to destroy the effectiveness of spiritual leaders. One writer called them intrigue, innuendo, and intimidation. [Note: Cyril Barber, Nehemiah and the Dynamics of Effective Leadership, p. 97.]