Nehemiah 6 commentary

Let those who are tempted to idle merry meetings by vain companions, thus answer the temptation, We have work to do, and must not neglect it. We must never suffer ourselves to be overcome, by repeated urgency, to do anything sinful or imprudent; but when attacked with the same temptation, must resist it with the same reason and resolution. It is common for that which is desired only by the malicious, to be falsely represented by them as desired by the many. But Nehemiah knew at what they aimed, he not only denied that such things were true, but that they were reported; he was better known than to be thus suspected. We must never omit any known duty for fear it should be misconstrued; but, while we keep a good conscience, let us trust God with our good name. God's people, though loaded with reproach, are not really fallen so low in reputation as some would have them thought to be. Nehemiah lifted up his heart to Heaven in a short prayer. When, in our Christian work and warfare, we enter upon any service or conflict, this is a good prayer, I have such a duty to do, such a temptation to grapple with; now, therefore, O God, strengthen my hands. Every temptation to draw us from duty, should quicken us the more to duty.

The greatest mischief our enemies can do us, is, to frighten us from our duty, and to lead us to do what is sinful. Let us never decline a good work, never do a bad one. We ought to try all advice, and to reject what is contrary to the word of God. Every man should study to be consistent. Should I, a professed Christian, called to be a saint, a child of God, a member of Christ, a temple of the Holy Ghost, should I be covetous, sensual, proud, or envious? Should I yield to impatience, discontent, or anger? Should I be slothful, unbelieving, or unmerciful? What effects will such conduct have upon others? All that God has done for us, or by us, or given to us, should lead us to watchfulness, self-denial, and diligence. Next to the sinfulness of sin, we should dread the scandal.

The wall was begun and finished in fifty-two days, though they rested on the sabbaths. A great deal of work may be done in a little time, if we set about it in earnest, and keep close to it. See the mischief of marrying with strangers. When men once became akin to Tobiah, they soon became sworn to him. A sinful love leads to a sinful league. The enemy of souls employs many instruments, and forms many projects, to bring reproach on the active servants of God, or to take them from their work. But we should follow the example of Him who laid down his life for the sheep. Those that simply cleave to the Lord and his work will be supported.

CHAPTER 6

Ne 6:1-19. Sanballat Practises against Nehemiah by Insidious Attempts.

2-4. Then Sanballat and Geshem sent unto me--The Samaritan leaders, convinced that they could not overcome Nehemiah by open arms, resolved to gain advantage over him by deceit and stratagem. With this in view, under pretext of terminating their differences in an amicable manner, they invited him to a conference. The place of rendezvous was fixed "in some one of the villages in the plain of Ono." "In the villages" is, Hebrew, "in Cephirim," or "Chephirah," the name of a town in the territory of Benjamin (Jos 9:17; 18:26). Nehemiah, however, apprehensive of some intended mischief, prudently declined the invitation. Though it was repeated four times, [Nehemiah's] uniform answer was that his presence could not be dispensed with from the important work in which he was engaged. This was one, though not the only, reason. The principal ground of his refusal was that his seizure or death at their hands would certainly put a stop to the further progress of the fortifications.

5-9. Then sent Sanballat his servant ... the fifth time with an open letter in his hand--In Western Asia, letters, after being rolled up like a map, are flattened to the breadth of an inch; and instead of being sealed, they are pasted at the ends. In Eastern Asia, the Persians make up their letters in the form of a roll about six inches long, and a bit of paper is fastened round it with gum, and sealed with an impression of ink, which resembles our printers' ink, but it is not so thick. Letters were, and are still, sent to persons of distinction in a bag or purse, and even to equals they are enclosed--the tie being made with a colored ribbon. But to inferiors, or persons who are to be treated contemptuously, the letters were sent open--that is, not enclosed in a bag. Nehemiah, accustomed to the punctillious ceremonial of the Persian court, would at once notice the want of the usual formality and know that it was from designed disrespect. The strain of the letter was equally insolent. It was to this effect: The fortifications with which he was so busy were intended to strengthen his position in the view of a meditated revolt: he had engaged prophets to incite the people to enter into his design and support his claim to be their native king; and, to stop the circulation of such reports, which would soon reach the court, he was earnestly besought to come to the wished-for conference. Nehemiah, strong in the consciousness of his own integrity, and penetrating the purpose of this shallow artifice, replied that there were no rumors of the kind described, that the idea of a revolt and the stimulating addresses of hired demagogues were stories of the writer's own invention, and that he declined now, as formerly, to leave his work.

10-14. Afterward I came unto the house of Shemaiah, &c.--This man was the son of a priest, who was an intimate and confidential friend of Nehemiah. The young man claimed to be endowed with the gift of prophecy. Having been secretly bribed by Sanballat, he, in his pretended capacity of prophet, told Nehemiah that his enemies were that night to make an attempt upon his life. He advised him, at the same time, to consult his safety by concealing himself in the sanctuary, a crypt which, from its sanctity, was strong and secure. But the noble-minded governor determined at all hazards to remain at his post, and not bring discredit on the cause of God and religion by his unworthy cowardice in leaving the temple and city unprotected. This plot, together with a secret collusion between the enemy and the nobles of Judah who were favorably disposed towards the bad Samaritan in consequence of his Jewish connections (Ne 6:18), the undaunted courage and vigilance of Nehemiah were enabled, with the blessing of God, to defeat, and the erection of the walls thus built in troublous times (Da 9:25) was happily completed (Ne 6:15) in the brief space of fifty-two days. So rapid execution, even supposing some parts of the old wall standing, cannot be sufficiently accounted for, except by the consideration that the builders labored with the ardor of religious zeal, as men employed in the work of God.

Come, let us meet together in - the plain of Ono - They wished to get him out of Jerusalem from among his friends, that they might either carry him off, or murder him. Ono is supposed to have been in the tribe of Benjamin, near Jordan.

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 labors 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?"

With an open letter in his hand - This was an insult to a person of Nehemiah's quality: as letters sent to chiefs and governors in the East are always carefully folded up, and put in costly silken bags, and these carefully sealed. The circumstance is thus marked to show the contempt he (Sanballat) had for him.

And Gashmu saith it - You are accused of crimes against the state, and Geshem, the Arabian, is your accuser.

Thou hast also appointed prophets - Persons who pretend to be commissioned to preach to the people, and say, Nehemiah reigneth!

Come now therefore, and let us take counsel - Come and justify yourself before me. This was a trick to get Nehemiah into his power.

There are no such things done - You well know that what you say is false: I shall not, therefore, trouble myself about a false charge.

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.

Should such a man as I flee? - Shall I, who am governor of the people, appointed both by God and the king, shall I betray my trust, and leave the flock without a shepherd? Shall I be a traitor, and abandon the office to which I am appointed? - No! Who, in my situation, with such responsibility, and such prospects, would go into the temple to save his life? I will not: I will stand at my post, and be ready to receive my enemies whensoever they come; so let Sanballat, Tobiah, and Geshem look to themselves.

And on the prophetess Noadiah - Whether this was a prophet or prophetess, we cannot tell; the Hebrew text only makes her a prophetess; all the versions have Noadiah the prophet, except the Arabic which has Younadaa the prophet. I think the ה he at the end of נביאה nebiah is a mistake, and that we should read Noadiah the prophet.

The twenty and fifth - of - Elul - This Jewish month answers to a part of our August and September.

Fifty and two days - I see no difficulty in supposing that several thousand workmen, each of whom was working as for God, should be able to complete this wall in fifty-two days. There is little doubt that several parts of the old wall were entire; in many places the foundations still remained; there were all the materials of the old wall still at hand; and though they had to clear and carry away much rubbish, yet they do not appear to have had any stones to quarry. The work mentioned here was little when compared to what Caesar did in Gaul and other places; and to what Titus did at Jerusalem, who built a wall round Jerusalem of five thousand paces in three days, besides, thirteen towers of ten stadia in circuit. And Quintus Curtius and Arrian inform us that Alexander the Great built the walls of Alexandria, on the Tanais, which were nearly eight miles in compass, in the space of between twenty and thirty days. Nehemiah therefore had time sufficient in fifty-two days to repair and restore the walls of Jerusalem. See Calmet on this place.

This work was wrought of our God - This is an additional reason why we should not wonder at the shortness of the time in which so great a work was done, for God helped them by an especial providence; and this was so very observable, that their carnal enemies could discover it.

The nobles of Judah sent many letters - The circumstances marked in this and the following verses show still more clearly the difficulties which Nehemiah had to encounter; he had enemies without and false friends within. A treacherous correspondence was carried on between the nobles of Judah and the Ammonites; and had almost any other man been at the head of the Jewish affairs, Jerusalem had never been re-established.

He was the son-in-law of Shechaniah - Previously to the coming of Nehemiah, the Jews seemed to be fast intermixing with the heathen, by intermarriages with Ashdodites, Ammonites, and Moabites; see Neh 13:23. Ezra had many evils of this kind to redress, (Ezr 9:3, etc.), chiefly among the common people, though there were both chiefs and priests in that trespass. But here we find the heathen and Jewish nobles interlinked; and the latter were so far imbued with the spirit of idolatry, that they forgot God, his service, their brethren, and their own souls.

The doors - Not all of them.

Meet - To consult about the common service of our master the king of Persia, or to make a friendly accommodation.

Four times, &c. - We must never be overcome by the greatest importunity, to do anything ill or imprudent: but when we are attacked with the same temptation, still resist it with the same reason and resolution.

Open letter - As speaking of a thing commonly known.

A king - We have now a king of our nation. Counsel - That we may impartially examine the matter, that thy innocency may be cleared.

Strengthen my hands - A good prayer, when we are entering on any particular services or conflicts in our Christian warfare.

Shut up - In his chamber adjoining to the temple, upon pretence of singular devotion, and communion with God, and withal upon pretence of certain knowledge, by the Spirit of God concerning their approaching danger, from which thy could be safe nowhere but in the temple. For if Nehemiah had done this, the people would have left their work, and every one have shifted for his own safety.

As I - I the chief governor, upon whose presence, the very life of the whole city and nation in a great measure depends: I who have professed such resolution, and courage, and confidence in God. I, who have had such eminent experience of God's assistance, of his calling me to this employment, and carrying me through it when our danger was greater than now it is. Shall I now dishonour God and religion, and betray the people and city of God by my cowardice? Go in - Tho' his life depended upon it.

And sin - By going into a place forbidden to me, and that in such a manner, which would have been both sinful and shameful. Reproach - As a coward, and conscious of my own guilt, that they might make me contemptible and odious both to my own people, and to the king of Persia.

My God, &c. - This prayer we are not to imitate.

Elul - Answering part to our August, and part to September.

1 NOw it came to pass, when Sanballat, and Tobiah, and Geshem the Arabian, and the rest of our enemies heard that I had built the wall, and that there was no breach left therein; (though at that time I had not set up the doors upon the gates.)

Not all of them. See on ch. 3. 1, 2, 3.

2 Then Sanballat, and Geshem sent unto me, saying, Come, let us meet together in some one of the villages in the plain of Ono . But they thought to do me mischief.

To consult about the common Service of our Master the King of Persia; or to make a friendly accommodation.

A City in the Tribe of Benjamin: of which see chap. 11. 35. and 1 Chron. 8. 12.

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, whilest I leave it, and come down to you.

He tells them one, but not the onely, 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.

5 Then sent Sanballat his servant unto me, in like manner the fifth time, with an open letter in his hand:

Thereby bidding open defiance to him, as before he had used secret practices; and intimating that he would do that by manifest force, which he had intended to do by sudden surprize.

6 Wherein was written, It is reported among the heathen , and Gashmu saith it, that thou and the Jews think to rebel: for which cause thou buildest the wall, that thou maist be their king, according to these words .

The neighbouring People whom you proudly and disdainfully call Heathens or Gentiles.

Called Geshem, v. 1. Who affirmed it and would prove it.

i. e. According to these reports; or, that thou maist justifie and verifie these rumours. Others according to these things, i. e. when these things which thou art now doing shall be finished. But the first sense seems most agreeable to the use of the same words in the next verse.

Marginal references: Or▪ [illegible: 1 word] ver. 2.

7 And thou hast also appointed prophets to preach of thee at Jerusalem, saying, There is a king in Judah : and now shall it be reported to the king, according to these words. Come now therefore, and let us take counsel together .

We have now a King of our own Nation, and are free from the Bondage of a forreign yoke.

That we may impartially examine the matter, that either thy Innocency may be cleared, and false accusations may be prevented: or if thou art guilty, the King may be informed.

9 For they all made us afraid , saying, Their hands shall be weakened from the work, that it be not done. Now therefore, O God, strengthen my hands.

i. e. They endeavoured to do so, and actually did terrifie some persons.

10 Afterward I came unto the house of Shemajah, the son of Delajah , 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 thee, yea, in the night will they come to slay thee.

Probably one of the chief of the Priests, 1 Chron. 24. 26.

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 of certain knowledg, 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.

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, whilest Nehemiah was shut up, and unable to give them any opposition: partly to justifie 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 complices were betrayed into the Enemies hands.

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.

[illegible: 1+ letters] the chief Governour, upon whose presence, and Counsel, and conduct, the very Life and Being of the whole City and Nation in a great measure depends: I who have professed such Resolution, and Courage, and Confidence in God. I who have had such eminent experience of Gods gracious and powerful Assistances, of his calling me to this employment, and carrying me through it when our danger was greater than now it is. Shall I now dishonour God and Religion, and betray the People and City of God by my cowardize? God forbid. This is not the counsel of God, nor of a Friend, but a Plot of mine Enemies, as it here follows.

As if I had an evil Cause or Conscience; as if I were a a malefactor, who fled thither for refuge: as if I durst not trust God with my preservation, except I went into the Temple, which it is not lawful, for me, being no Priest, to do.

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.

Partly by considering the sinful Nature and pernicious consequence of this Counsel: partly by the suggestion of Gods Spirit, whose counsel and help I sought in this matter: and partly by the event which discovered that there was no such danger from the approach of the Enemy, as was pretended.

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 .

By going into a place forbidden to me, and that in such a time, and manner, and upon such an occasion; which would have been both sinful and shameful. See on v. 11.

As a Coward, and conscious of my own guilt, that so they might make me contemptible and odious, both to my own People, and to the King of Posia.

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.

One that falsly pretended to the Spirit of Prophecy, to deceive and destroy Nehemiah. He prays to God to remember and punish these False▪ prophets, because he was not yet in a capacity to do it, having such powerful Enemies round about him, and so many rich and potent Jews highly discontented for their great loss by his means, ch. 5.

15 So the wall was finished in the twenty and fifth day or the month Elul , in fifty and two days .

Answering part to our August, and part to September.

To be computed either 1. From the time of Sanballat's sending this letter to him: Or, as most judg, from the beginning of the Work Which though a great thing, yet it is not at all incredible, considering 1. That the Walls and Gates were not wholly pulled down by the Chaldeans: For to what purpose should they make that waste of time and labour. 2. That where the Walls were thrown down, yet the materials remained, which they now used. 3. That in the building of the Walls they minded not curiosity, but only strength and safety. 4. The great numbers of the Builders, and the prudent distribution of the work among them, and their admirable Zeal and diligence in the work. 5 That there want not parallel Instances even in heathen Authors; for both Curtius and Arian report that Alexander the Great built the Walls of new Alexandria, which contained above Seven Miles in length, within Twenty days space. 6. That there was an eminent hand of God in carrying on this work, which their very Enemies here acknowledg.

16 And it came to pass, that when all our enemies heard thereof, and all the heathen that were about us saw these things, they were much cast down in their own eyes , for they perceived that this work was wrought of our God .

i. e. In their own Opinion, or themselves being Judges. For though ordinarily men are very prone to judge partially, and still to flatter themselves with vain hopes and fancies, yet this case was so clear and remarkable, that they began to despair. Now they saw that all was lost, that their designs were broken, and that their mischief was now likely to fall upon their own heads.

By that admirable Courage, and Constancy, and quickness wherewith this work was managed, notwithstanding all their difficulties and discouragements.

That it was the work of that mighty God of Israel, whom they had great reason to fear: and withal they took it for an ill omen▪ to them, and a sure presage that God would still watch over that City and People, and crush those who should oppose or disturb them.

17 Moreover, in those days the nobles of Judah sent many letters unto Tobiah , and the letters of Tobiah came unto them.

Corresponding with him against Nehemiah, and against their own City and Nation.

Marginal references: [illegible: 1 span].

18 For there were many in Judah sworn unto him , because he was the son in law of Shechaniah the son of Arah; and his son Ichanan had taken the daughter of Meshullam, the son of Berechiah .

To be true to him in the prosecution of his wicked designs.

This is noted to shew the mischief of such unequal and forbidden Marriages; and how reasonable and necessary Ezra's Action was in the dissolution of them.

Neh 6:1-2 The attempts of Sanballat and his associates to ruin Nehemiah. - Neh 6:1, Neh 6:2. When Sanballat, Tobiah, Geshem the Arabian, and the rest of the enemies, heard that the wall was built, and that no breaches were left therein, though the doors were then not yet set up in the gates, he sent, etc. לו נשׁמע, it was heard by him, in the indefinite sense of: it came to his ears. The use of the passive is more frequent in later Hebrew; comp. Neh 6:6, Neh 6:7, Neh 13:27; Est 1:20, and elsewhere. On Sanballat and his allies, see remarks on Neh 2:19. The “rest of our enemies” were, according to Neh 4:1 (Neh 4:7, A.V.), Ashdodites, and also other hostile individuals. וגו העת עד גּם introduces a parenthetical sentence limiting the statement already made: Nevertheless, down to that time I had not set up the doors in the gates. The wall-building was quite finished, but doors to the gates were as yet wanting to the complete fortification of the city. The enemies sent to him, saying, Come, let us meet together (for a discussion) in the villages in the valley of Ono. - In Neh 6:7, נוּערה of the present verse. The form כּפרים, elsewhere only כּפר,   1Ch 27:25, or כּפר, village, 1Sa 6:18, occurs only here. כּפירה, however, being found Ezr 2:25 and elsewhere as a proper name, the form כּפיר seems to have been in use as well as כּפר. There is no valid ground for regarding כּפרים as the proper name of a special locality. To make their proposal appear impartial, they leave the appointment of the place in the valley of Ono to Nehemiah. Ono seems, according to 1Ch 8:12, to have been situate in the neighbourhood of Lod (Lydda), and is therefore identified by Van de Velde (Mem. p. 337) and Bertheau with Kefr Ana (Arab.kfr ‛ânâ) or Kefr Anna, one and three-quarter leagues north of Ludd. But no certain information concerning the position of the place can be obtained from 1Ch 8:12; and Roediger (in the Hallische Lit. Zeitung, 1842, No. 71, p. 665) is more correct, in accordance both with the orthography and the sense, in comparing it with Beit Unia (Arab. byt ûniya), north-west of Jerusalem, not far from Beitin (Bethel); comp. Rob. Pal. ii. p. 351. The circumstance that the plain of Ono was, according to the present verse, somewhere between Jerusalem and Samaria, which suits Beit Unia, but not Kefr Ana (comp. Arnold in Herzog’s Realenc. xii. p. 759), is also in favour of the latter view. “But they thought to do me harm.” Probably they wanted to make him a prisoner, perhaps even to assassinate him.

Neh 6:3

Nehemiah sent messengers to them, saying: “I am doing a great work, and I cannot come down thither. Why should the work cease whilst I leave it and come down to you?” That is, he let them know that he could not undertake the journey, because his presence in Jerusalem was necessary for the uninterrupted prosecution of the work of building.

Neh 6:4

They sent to him four times in the same manner (הזּה כּדּבר, comp. 2Sa 15:6), and Nehemiah gave them the same answer.

Neh 6:5-6

Then Sanballat sent his servant in this manner, the fifth time, with an open letter, in which was written: “It is reported (נשׁמע, it is heard) among the nations, and Gashmu saith, (that) thou and the Jews intend to rebel; for which cause thou buildest the wall, and thou wilt be their king, according to these words.” “The nations” are naturally the nations dwelling in the land, in the neighbourhood of the Jewish community. On the form Gashmu, comp. rem. on Neh 2:19. הוה, the particip., is used of that which any one intends or prepares to do: thou art intending to become their king. על־כּן, therefore, for no other reason than to rebel, dost thou build the wall.

Neh 6:7-8

It was further said in the letter: “Thou hast also appointed prophets to proclaim concerning thee in Jerusalem, saying, King of Judah; and now it will be reported to the king according to these words (or things). Come, therefore, and let us take counsel together,” sc. to refute these things as groundless rumours. By such accusations in an open letter, which might be read by any one, Sanballat thought to oblige Nehemiah to come and clear himself from suspicion by an interview.

Neh 6:9 “For,” adds Nehemiah when writing of these things, “they all desired to make us afraid, thinking (לאמר) their hands will cease from the work, that it be not done.” The last words, “And now strengthen my hands,” are to be explained by the fact that Nehemiah hastily transports himself into the situation and feelings of those days when he prayed to God for strength. To make this request fit into the train of thought, we must supply: I however thought, or said, Strengthen, O God, my hands. חזּק is imperative. The translation, in the first pers. sing. of the imperfect, “I strengthened” (lxx, Vulg., Syr.), is only an attempt to fit into their context words not understood by the translators.

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. עצוּר והוּא does not, however, involved the meaning which Bertheau gives it, viz., that Nehemiah went to Shemaiah’s house, because the latter as עצוּר could not come to him. The phrase says only, that when Nehemiah entered Shemaiah’s house, he found him עצוּר, 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 נבוּאה 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 ההיכל אל־תּוך, 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. וחי 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; לא emphatically precedes אלהים: not God, but himself), but that he pronounced this prophecy against me, because Tobiah and Sanballat had hired him. The verb שׂכרו (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 למאן 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 (מיראים, 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.The wall completed, and the impression made by this work upon the enemies of the Jews. -

Neh 6:15

The wall was finished on the twenty-fifth day of the month Elul, i.e., of the sixth month, in fifty-two days. According to this statement, it must have been begun on the third day of the fifth month (Ab). The year is not mentioned, the before-named (Neh 2:1) twentieth year of Artaxerxes being intended. This agrees with the other chronological statements of this book. For, according to Neh 2:1, it was in Nisan (the first month) of this year that Nehemiah entreated permission of the king to go to Jerusalem; and we learn from Neh 5:14 and Neh 13:6 that he was governor in Jerusalem from the twentieth year onwards, and must therefore have set out for that place immediately after receiving the royal permission. In this case, he might well arrive in Jerusalem before the expiration of the fourth month. He then surveyed the wall, and called a public assembly for the purpose of urging the whole community to enter heartily upon the work of restoration (Neh 2:11-17). All this might take place in the course of the fourth month, so that the work could be actually taken in hand in the fifth. Nor is there any reasonable ground, as Bertheau has already shown, for doubting the correctness of the statement, that the building was completed in fifty-two days, and (with Ewald) altering the fifty-two days into two years and four months.Ewald, Gesch. iv. p. 178, thinks that traces of the correct reading of this verse are found in the statement of Josephus, Ant. xi. 5. 7f., that the wall of Jerusalem was finished in two years and four months, and that the word וּשׁנתים may have been omitted from Neh 6:15 by an ancient clerical error, though he is obliged to admit that Josephus in other instances gives no trustworthy dates concerning Nehemiah, whom he makes arrive at Jerusalem in the twenty-fifth, and complete the wall in the twenty-eight year of Xerxes. On the other hand, Bertheau has already remarked, that even if שׁנתים is supplied, no agreement with the statement of Josephus is obtained, since the question still remains how four months can be made out of fifty-two days, or vice versa, fifty-two days of four months. In fact, it is vain to seek for any common ground on which these two different statements can be harmonized; and hence the two years and four months of Josephus can scarcely be regarded as furnishing traces of another reading of the text.

For we must in this case consider, 1 st, the necessity for hastening the work repeatedly pointed out by Nehemiah; 2 nd, the zeal and relatively very large number of builders - the whole community, both the inhabitants of Jerusalem and the men of Jericho, Tekoa, Gibeon, Mizpah, etc. having combined their efforts; 3 rd, that the kind of exertion demanded by such laborious work and unintermitted watchfulness as are described Neh 4, though it might be continued for fifty-two days, could scarcely endure during a longer period; and lastly, the amount of the work itself, which must not be regarded as the rebuilding of the whole wall, but only as the restoration of those portions that had been destroyed, the repair of the breaches (Neh 1:3; Neh 2:13; Neh 6:1), and of the ruined gates, - a large portion of wall and at least one gate having remained uninjured.). To this must be added that the material, so far as stone was concerned, was close at hand, stone needing for the most part to be merely brought out of the ruins; besides which, materials of all kind might have been collected and prepared beforehand. It is, moreover, incorrect to compute the extent of this fortified wall by the extent of the wall of modern Jerusalem.

Neh 6:16

The news that the wall was finished spread fear among the enemies, viz., among the nations in the neighbourhood of Jerusalem (comp. Neh 4:1; Neh 5:9); they were much cast down, and perceived “that this work was effected with the help of our God.” The expression בעניהם יפּלוּ occurs only here, and must be explained according to פּניו יפּלוּ, his countenance fell (Gen 4:5), and לב יפּל, the heart fails (i.e., the courage) (1Sa 17:32): they sank in their own eyes, i.e., they felt themselves cast down, discouraged.

To this Nehemiah adds the supplementary remark, that in those days even nobles of Judah were in alliance and active correspondence with Tobiah, because he had married into a respectable Jewish family.

Neh 6:17 “Also in those days the nobles of Judah wrote many letters (אגּרתיהם מרבּים, they made many, multiplied, their letters) passing to Tobiah, and those of Tobiah came to them.”

Neh 6:18

For many in Judah were sworn unto him, for he was the son-in-law of Shecaniah the son of Arah; and his son Johanan had taken (to wife) the daughter of Meshullam the son of Berechiah. In this case Tobiah was connected with two Jewish families, - a statement which is made to confirm the fact that many in Judah were שׁבוּעה בּעלי, associates of an oath, joined to him by an oath, not allies in consequence of a treaty sworn to (Bertheau). From this reason being given, we may conclude his affinity by marriage was confirmed by an oath. Shecaniah ben Arah was certainly a respectable Jew of the race of Arah, Ezr 2:5. Meshullam ben Berechiah appears among those who shared in the work of building, Neh 3:4 and Neh 3:30. According to Neh 13:4, the high priest Eliashib was also related to Tobiah. From the fact that both Tobiah and his son Jehohanan have genuine Jewish names, Bertheau rightly infers that they were probably descended from Israelites of the northern kingdom of the ten tribes. With this the designation of Tobiah as “the Ammonite” may be harmonized by the supposition that his more recent or remote ancestors were naturalized Ammonites.

Neh 6:19 “Also they reported his good deeds before me, and uttered my words to him.” טּובתיו, the good things in him, or “his good qualities and intentions” (Bertheau). The subject of the sentence is the nobles of Judah. לו מוציאים, they were bringing forth to him. On this matter Bertheau remarks, that there is no reason for assuming that the nobles of Judah endeavoured, by misrepresenting and distorting the words of Nehemiah, to widen the breach between him and Tobiah. This is certainly true; but, at the same time, we cannot further infer from these words that they were trying to effect an understanding between the two, and representing to Nehemiah how dangerous and objectionable his undertaking was; but were by this very course playing into the hands of Tobiah. For an understanding between two individuals, hostile the one to the other, is not to be brought about by reporting to the one what is the other’s opinion of him. Finally, Nehemiah mentions also that Tobiah also sent letters to put him in fear (יראני, infin. Piel, like 2Ch 32:18; comp. the participle above, Neh 6:9 and Neh 6:14). The letters were probably of similar contents with the letter of Sanballat given in Neh 6:6.

The Plot of Sanballat, &c. (b. c. 445.)

1 Now it came to pass, when Sanballat, and Tobiah, and Geshem the Arabian, and the rest of our enemies, heard that I had builded the wall, and that there was no breach left therein; (though at that time I had not set up the doors upon the gates;) 2 That Sanballat and Geshem sent unto me, saying, Come, let us meet together in some one of the villages in the plain of Ono. But they thought to do me mischief. 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? 4 Yet they sent unto me four times after this sort; and I answered them after the same manner. 5 Then sent Sanballat his servant unto me in like manner the fifth time with an open letter in his hand; 6 Wherein was written, It is reported among the heathen, and Gashmu saith it, that thou and the Jews think to rebel: for which cause thou buildest the wall, that thou mayest be their king, according to these words. 7 And thou hast also appointed prophets to preach of thee at Jerusalem, saying, There is a king in Judah: and now shall it be reported to the king according to these words. Come now therefore, and let us take counsel together. 8 Then I sent unto him, saying, There are no such things done as thou sayest, but thou feignest them out of thine own heart. 9 For they all made us afraid, saying, Their hands shall be weakened from the work, that it be not done. Now therefore, O God, strengthen my hands.

Two plots upon Nehemiah we have here an account of, how cunningly they were laid by his enemies and how happily frustrated by God's good providence and his prudence.

I. A plot to trepan him into a snare. The enemies had an account of the good forwardness the work was in, that all the breaches of the wall were made up, so that they considered it as good as done, though at that time the doors of the gates were off the hinges (v. 1); they must therefore now or never, by one bold stroke, take off Nehemiah. They heard how well guarded he was, so that there was no attacking him upon the spot; they will therefore try by all the arts of wheedling to get him among them. Observe, 1. With what hellish subtlety they courted him to meet them, not in any city, lest that should excite a suspicion that they intended to secure him, but in a village in the lot of Benjamin: "Come, let us meet together to consult about the common interests of our provinces." Or they would have him think that they coveted his friendship, and would be glad to be better acquainted with him, in order to a good understanding between them and the settling of a good correspondence. But they thought to do him a mischief. It is probable that he had some secret intelligence given him that they designed to imprison or murder him; or he knew them so well that, without breach of charity, he concluded they aimed at his life, and therefore, when they spoke fair, he believed them not. 2. See with what heavenly wisdom he declined the motion. His God did instruct him to give them that prudent answer by messengers of his own: "I am doing a great work, am very busy, and am loth to let the work stand still while I leave it to come down to you," v. 3. His care was that the work might not cease; he knew it would if he left it ever so little; and why should it cease while I come down to you? He says nothing of his jealousies, nor reproaches them for their treacherous design, but gives them a good reason and one of the true reasons why he would not come. Compliment must always give way to business. Let those that are tempted to idle merry meetings by their vain companions thus answer the temptation, "We have work to do, and must not neglect it." Four times they attacked him with the same solicitation, and he as often returned the same answer, which, we may suppose, was very vexatious to them; for really it was the ceasing of the work that they aimed at, and it would make them despair of breaking the undertaking to see the undertaker so intent upon it. I answered them (says he) after the same manner, v. 4. Note, We must never suffer ourselves to be overcome by the greatest importunity to do any thing sinful or imprudent; but, when we are attacked with the same temptation, must still resist it with the same reason and resolution.

II. A plot to terrify him from his work. Could they but drive him off, the work would cease of course. This therefore Sanballat attempts, but in vain. 1. He endeavours to possess Nehemiah with an apprehension that his undertaking to build the walls of Jerusalem was generally represented as factious and seditious, and would be resented accordingly at court, v. 5-7. The best men, even in their most innocent and excellent performances, have lain under this imputation. This is written to him in an open letter, as a thing generally known and talked of, that it was reported among the nations, and Gashmu will aver it for truth, that Nehemiah was aiming to make himself king and to shake off the Persian yoke. Note, It is common for that which is the sense only of the malicious to be falsely represented by them as the sense of the many. Now Sanballat pretends to inform Nehemiah of this as a friend, that he might hasten to court to clear himself, or stay his proceedings, for fear they should be thus misconstrued; at least, upon this surmise, he urges him to give him the meeting—"Let us take counsel together how to quell the report," hoping by this means either to take him off, or at least to take him off from his business. Thus were his words softer than oil, and yet war was in his heart, and he hoped, like Judas, to kiss and kill. But surely in vain is the net spread in the sight of any bird. Nehemiah was soon aware what they aimed at, to weaken their hands from the work (v. 9), and therefore not only denied that such things were true, but that they were reported; he was better known than to be thus suspected. 2. Thus he escaped the snare and kept his ground, nor would he be frightened by winds and clouds from sowing and reaping. Suppose it was thus reported, we must never omit known duty merely for fear it should be misconstrued; but, while we keep a good conscience, let us trust God with our good name. But indeed it was not thus reported. God's people, though sufficiently loaded with reproach, yet are not really so low in reputation as some would have them thought to be.

In the midst of his complaint of their malice, in endeavouring to frighten him, and so weaken his hands, he lifts up his heart to Heaven in this short prayer: Now therefore, O God! strengthen my hands. It is the great support and relief of good people that in all their straits and difficulties they have a good God to go to, from whom, by faith and prayer, they may fetch in grace to silence their fears and strengthen their hands when their enemies are endeavouring to fill them with fears and weaken their hands. When, in our Christian work and warfare, we are entering upon any particular services or conflicts, this is a good prayer for us to put up: "I have such a duty to do, such a temptation to grapple with; now therefore, O God! strengthen my hands." Some read it, not as a prayer, but as a holy resolution (for O God is supplied in our translation): Now therefore I will strengthen my hands. Note, Christian fortitude will be sharpened by opposition. Every temptation to draw us from duty should quicken us so much the more to duty.

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.

The Completion of the Wall. (b. c. 445.)

15 So the wall was finished in the twenty and fifth day of the month Elul, in fifty and two days. 16 And it came to pass, that when all our enemies heard thereof, and all the heathen that were about us saw these things, they were much cast down in their own eyes: for they perceived that this work was wrought of our God. 17 Moreover in those days the nobles of Judah sent many letters unto Tobiah, and the letters of Tobiah came unto them. 18 For there were many in Judah sworn unto him, because he was the son in law of Shechaniah the son of Arah; and his son Johanan had taken the daughter of Meshullam the son of Berechiah. 19 Also they reported his good deeds before me, and uttered my words to him. And Tobiah sent letters to put me in fear.

Nehemiah is here finishing the wall of Jerusalem, and yet still has trouble created him by his enemies.

I. Tobiah, and the other adversaries of the Jews, had the mortification to see the wall built up, notwithstanding all their attempts to hinder it. The wall was begun and finished in fifty-two days, and yet we have reason to believe they rested on the sabbaths, v. 15. Many were employed, and there was room for them; what they did they did cheerfully, and minded their business because they loved it. The threats of their enemies, which were intended to weaken them, it is likely, quickened them to go on with their work the more vigorously, that they might get it done before the enemy came. Thus out of the eater came forth meat. See what a great deal of work may be done in a little time if we would set about it in earnest and keep close to it. When the enemies heard that the wall was finished before they thought it was well begun, and, when they doubted not but to put a stop to it, they were much cast down in their own eyes, v. 16. 1. They were ashamed of their own confidence that they should cause the work to cease; they were crest-fallen upon the disappointment. 2. They envied the prosperity and success of the Jews, grieved to see the walls of Jerusalem built, while, it may be, the kings of Persia had not permitted them thus to fortify the cities of Samaria. When Cain envied his brother his countenance fell, Gen. iv. 5. 3. They despaired of ever doing them the mischief they designed them, of bringing them down and making a prey of them; and well they might, for they perceived, by the wonderful success, that the work was wrought of God. Even these heathens had so much sense as, [1.] To see a special providence of God conversant about the affairs of the church when they did remarkably prosper. They said among the heathen, The Lord has done great things for them; it is his doing, Ps. cxxvi. 2. God fighteth for Israel and worketh with them. [2.] To believe that God's work would be perfect. When they perceived that the work was of God they expected no other than that it would go on and prosper. [3.] To conclude that, if it were of God, it was to no purpose to think of opposing it; it would certainly prevail and be victorious.

II. Nehemiah had the vexation, notwithstanding this, to see some of his own people treacherously corresponding with Tobiah and serving his interest; and a great grief and discouragement, no doubt, it was to him. 1. Even of the nobles of Judah there were those who had so little sense of honour and their country's good as to communicate with Tobiah by letter, v. 17. They wrote with all the freedom and familiarity of friends to him, and welcomed his letters to them. Could nobles do a thing so mean? Nobles of Judah so wicked a thing? It seems great men are not always wise, not always honest. 2. Many in Judah were in a strict but secret confederacy with him to advance the interest of his country, though it would certainly be the ruin of their own. They were sworn unto him, not as their prince, but as their friend and ally, because both he and his son had married daughters of Israel, v. 18. See the mischief of marrying with strangers; for one heathen that was converted by it ten Jews were perverted. When once they became akin to Tobiah they soon became sworn to him. A sinful love leads to a sinful league. 3. They had the impudence to court Nehemiah himself into a friendship with him: "They reported his good deeds before me, represented him as an intelligent gentleman and well worthy my acquaintance, an honest gentleman and one that I might confide in." We are indeed required to speak ill of no man, but never to speak well of bad men. Those that forsake the law praise the wicked, Prov. xxviii. 4. 4. They were so false as to betray Nehemiah's counsels to him; they uttered Nehemiah's words to him, perverting them, no doubt, and putting false constructions upon them, which furnished Tobiah with matter for letters to put him in fear and so drive him from his work and discourage him in it. Thus were all their thoughts against him for evil, yet God thought upon him for good.

CHAP. VI. Verſe 1. Now it came to paſſe.]

LO here another let to the good work in hand. That in the fourth chapter was externall onely: that in the fifth internal onely: This here is mixt; that is, partly caſt in by the Enemies without (thoſe cruel-crafties,) and partly helped on by the perfidious Prophets and ignoble Nobles within, conſpiring with the Enemy againſt the good of their own Countrey. Thus Fluctus fluctum trudit.

And the reſt of our Enemies] The Churches Enemies are not a few, 1 Cor. 16.9. She is like unto a ſilly poor maid (ſaith Luther) ſitting in a Wood or Wilderneſſe, compaſſed about with hungry Wolves, Lyons, Boares, Beares aſſaulting her every moment, and minute. The ground of all is that old Enmity, Gen. 3.15.

That I had builded the Wall] This Wall made Nehemiah, as Wincheſter-tower at Windſor made William Wickam, Godw. Catal. that is, raiſed and renowned him: and in a like ſenſe as God is ſaid to have made Moſes and Aaron, 1 Sam. 12.6. that is, to have advanced them, in the hearts of his people.

And that there was no breach left therein] It had been but half-built, chap. 4.6. and the breaches but began to be ſtopt, ver. 7. yet now all is finiſhed, amidſt much oppoſition: ſo ſhall the work of grace be in our hearts. But whileſt here, a Chriſtian hath his Ʋlteriùs ſtill (which was Charles the fifth his Motto,) his Superiùs as the gueſt in the Goſpel that was bid to ſit higher, &c. ſomething is yet wanting to his ful and final ſalvation, which he is ſtill to work out, Philip. 2. ver. 12. like as here, the doores were not yet upon their hinges.

Verſe 2. Then Sanballat and Geſhem ſent unto me] As if ſollicitous of my ſafety, and careful of the common good. He that hateth, diſſembleth with his lips, and layeth up deceit within him. When he ſpeaketh fair, beleeve him not: for there are ſeven abominations in his heart, Prov. 26.24, 25. Nehemiah well knew that all this pretended curteſy was but droſſe upon dirt, ver. 23. a fair glove drawn upon a foul hand, a cunning colluſion to undo him. He therefore keeps aloof: quia me veſtigia terrent, &c.

Come let us meet together] Thus they called him to conference and conſultation whiles the doores were not yet upon the gates; purpoſely to take him off the work: as the Fox diverts the Huntſ-man from following the Hare: and as our deceitful hearts do too often draw us away from the proſecution of good purpoſes, by caſting many other odde impertinent matters in our way.

In the plain of Ono] Which was in the tribe of Benjamin, chap. 11.30, 31. near to Jeruſalem: that he might the ſooner come, and be the more ſecure: ſo the Papiſts appointed Trent for their conventicle, as near to the Reformed Churches: inviting their Divines thereunto ſub fide publicâ: but that Councel was carried by the Pope and his complices, with ſuch infinite guil and craft, without any ſincerity, upright dealing and truth, as that the Proteſtants, Calvin, Bucer, &c. kept off: as ſeeing that it was to no purpoſe to come amongſt them.

But they thought to do me miſchief] To kill me, or at leaſt to captivate me.

Verſe 3. And I ſent Meſſengers unto them] He went not, but ſent. This was to be wiſe as a Serpent, Matth. 10.17. 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 Serpents eye in a Doves head, is a ſingular accompliſhment. Beware of men, ver. 18. bruitiſh perſons skilful to deſtroy, Ezek. 21.31. Bleſſe your ſelves from Machiavellians (thoſe matchleſſe villanies) and pray with David to be delivered from lying lips and from a deceitful tongue, Pſal. 120.2. The Cardinal of Loraine (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 doing a great work, ſo that I cannot come down] I cannot intend it, as having my hands more full of employment, then that I can give heed to your complements. There is a curſe to him that doth the work of the Lord negligently or deceitfully. And Lata negligentia dolus eſt, ſaith the Civilian; Remiſneſſe is a kind of perfidiouſneſſe.

Why ſhould the work ceaſe?] As it would, or at leaſt go but ſlowly on in his abſence: he was [non-Latin text not transcribed] the driver on of the buſineſſe: as was likewiſe Boaz, Ruth. 2.3. who therefore followed it ſo cloſe himſelf: his eyes were upon the Servants, reapers, gleaners: he lodgeth in the middeſt of his husbandry. Let the Tempter ever find us buſie, and he will depart diſcouraged, as Cupid is ſaid to do from the Muſes, whom he could never take idle. Standing water ſoon ſtinketh, empty ſtomacks draw the humour that is next it: ſo doth the idle heart, evil motions. An induſtrious Nehemiah is not at leaſure to parle with Sanballat: leſt if he let any water go beſide the Mill, he ſhould be a great loſer by it. His employment is as a guard, or good Angel, to keep him both right, and ſafe.

Verſe 4. Yet they ſent unto me four times] As thinking to prevail, by their importunity. This, wicked men have learned of their Maſter Beelzebub, the lord of Flies (as the Name ſignifieth) or Maſter-flie that will not off the bait till beaten, and hardly then.A [non-Latin text not transcribed]. Sin hath oaded an impudency in ſome mens faces: and it appears they are paſt all grace, becauſe ſhameleſſe; Et pudet non eſſe impudentes, ſaith Auſtin.

And I anſwered them after the ſame manner] Nehemiah ſtood immoveable as a rock: He was homo quadratus, not to be altered, but firm to his principles, reſolute in his holy purpoſes. We may ſtile him (as Theodoret doth Athanaſius) the Bulwark of Truth, [non-Latin text not transcribed]. the Churches-champion. Nec temerè, nec timidè may ſeem to have been his motto, neither temerarious, nor timorous.

Verſe 5. Then ſent Sanballat — the fifth time] So reſtleſſe are wicked perſons: their ſouls are violently toſſed about, as in a ſling, 1 Sam. 25.29. Etſi non aliquà docuiſſent, &c. Satan, their task-maſter, urgeth them; and when thou ſeeſt them moſt importunate, and outragious, Scito quia ab accenſore ſuo daemone perurgentur, ſaith Bernard, Know thou that the Devil pricks them, and kicks them on to it.

With an open Letter in his hand] Not ſealed as the manner is, for ſecrecy ſake. The Jews uſe to write upon the back of their Letters, Nun, Cheth, Shin: that is, Niddui Cherem and Shammatha, all ſorts of excommunication, to him that ſhall open them. But this Letter was purpoſely ſent open, that whoſo would might read it ere it came to Nehemiah's hand, and be warned of having hand in the pretended treaſon.

Verſe 6. It is reported among the Heathen] And muſt therefore needs be true, like as the common ſort of Turks think that whatſoever is written in their tongue, muſt of neceſſity be beleeved for truth. But who knowes not, that Rumour is a loud lyar;Grand Sign. Serag. 171. and that every publike perſon needeth carry a ſpare hankerchief to wipe off dirt caſt upon him by diſaffected perſons, that ſeek to fly-blow their reputation, and to deprave their beſt actions.

And Jaſhmu ſaith ſo] Geſhmu aliàs Geſhem the Arabian, ver. 1.2. a worthy wight, a credible witneſſe. Nehemiah might well have replyed as Seneca did in like caſe. Malae de me loquuntur, ſed mali. Gaſhmu's tongue was no ſlander: for he was known to be mendaciorum artifex, one that had taught his tongue the art of lying, Jer. 9.3, 5. and had taken faſt hold of deceit, Jer. 8.5. Such of late time were thoſe loud and lewd liars, Genebrard, Scioppius, Baldwin, and Bolſecus, who being requeſted by the Popiſh ſide to write the lives of Calvin and Beza, is in all their writings alledged as Canonical, though they know him to be (according to the old Proverb) a Friar, a Lyar.

That thou and the Jews think to rebel] A likely matter: but that matters not. Any Authour ſerves Sanballats turn, who for a need could have ſuckt ſuch an accuſation as this, out of his own fingers, See Ezra 4.13.

For which cauſe thou buildeſt the Wall] This was calumniari audacter, as Machiavel taught, aliquid ſaltem adhaerebit. But if dirt will ſtick to a mudwal,Speed. 804, yet to marble it will not. Nehemiah hath the Euge of a clear conſcience, and no Wiſe-man will beleeve this black-mouthed Blatero. N. D. Authour of the three converſions, hath made Sr. John Oldcaſtle the Martyr, a Ruffian, a Robber, and a Rebel. His authority is taken from the Stage-players, of like conſcience for lyes, as all men know.

That thou maiſt be their King] King of the Jewes, As they called our Saviour, John 19.12. And as ſome think the ground of this report (if any there were) concerning Nehemah's practiſing to be King, were the propheſies of Haggai and Zachary concerning the near approach of Chriſts Kingdome.

Nihil eſt, quin malè narrando, poſſit depravarier.Terent.

According to theſe words] According to this report: or ſomewhat to the ſame ſenſe.

Verſe 7. And thou haſt alſo appointed Prophets, &c.] That the thing might ſeem to be of God: as the Beaſt hath his Falſe-prophet, that wrought miracles before him, Rev. 19.20. As Mahomet had his prophets, and John of Leyden had his to cry him up King of Munſter, the new Jeruſalem (as they called it) yea of all Nations, to rule them with a rod of iron.

And now ſhall it be reported to the King] Who muſt needs be highly diſpleaſed, and will as little endure it,Rominos geminos unum non caperet Regnū, quos unum uteri ceperat hoſpitiū, Cyprian. as the Heaven two Suns. Sol quaſi ſolus: ſic Monarcha. Marriage and Monarchie will not away with corrivals.

Come now therefore, and let us take counſel] In commune conſulere, leſt we all ſuffer for your fault. But neither was good Nehemiah in any fault: neither was their drift any other but this, to draw him out of the City, that they might miſchieve him: like as Dr. Briſtow adviſeth his Catholikes to get the Proteſtants out of their ſtrong-hold of the Scriptures into the open Field of Fathers and Councels: and then they might do what they would with us.

Verſe 8. There are no ſuch things done as thou ſayeſt] Nehemiah is not over-carefull to clear himſelf. This was ſo tranſparent a lye, that a man might ſee thorough it, and was therefore beſt anſwered with a neglective denyal. It falles out often, that playn-dealing puts craft out of countenance. Animus recti conſcius objecta probra ut viſus nocturnos & vanas ſomniorum imagines digno ſupplicio punit, feſtivo ſcilicet contemptu, & oblivione: vel, ſi tanti eſt, miſericordiâ elevat. Joh. Woner.

Verſe 9. For they all made us afraid] This they aymed at: but could not attain unto; for faith quelleth and killeth diſtruſtful fear, Pſal. 46.1, 2. Audacia eſt pro muro, ſaith Salluſt. Let the wicked flie when none purſueth, but the righteous will be bold as a Lion.Prov. 28 1.

Saying, their hand ſhall be weakened from the work] So meaſuring them by themſelves, as if they would have been ſoon ſcared and diſcouraged. But they knew not the Aes triplex, the power of the Spirit, that Spirit of power (oppoſed to the ſpirit of fear,) of love, and of a ſound mind, 2 Tim. 1.7. They knew not the privy armour of proof, that theſe good Jews had about their hearts.

Now therefore, O God, ſtrengthen mine hands] He acknowledgeth himſelfe to be in the condition of a poor Garriſon-ſouldier; that hath no help or ſupplies but from the Captain of his ſalvation: which therefore he thus humbly calleth in, and craveth. Of ejaculations, See Chap. 2. ver. 4. This here is diſpatcht in four words.

Verſe 10. Afterwards I came unto the houſe of Shemaiah] Perhaps the ſame that is mentioned, Ezra 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 idols Temple at Theſſalonica, 1 Chron. 24.18. if Dorotheus may be beleeved. A Prieſt Shemajah was, would ſeem to be a Prophet: but he proved not right. All is not gold that gliſters. It was Tobiah's gold that made him a Prophet, as Philips gold made the oracle of Apollo give what anſwer he pleaſed. A houſe he had in the Temple: & there he had recluſed and ſhut up himſelf, that he might ſeem ſome ſingular Devoto, expecting a revelation from Heavē: or as one who ſequeſtred himſelf from company of others, with a ſtand further off; come not near, for I am holier then thou. Or, laſtly, to perſwade people that there was a neceſſity of ſecuring themſelves from the night-inrodes of the Enemy. Whatever it was that he was thus (Anchoret-like) pent up, or locked up, or deteyned (as Junius rendreth it, ſee the like ſaid of Doeg, that bloody Edomite, 1 Sam. 21.7.) Nehemiah went to his houſe to know what was the matter: ſuppoſing him to be a friend, but finding him ſuborned by the Enemy.

Let us meet together in the Houſe of God] Famous for ſanctity and ſafety: being within Gods precincts, we ſhall ſurely be under his protection.

And let us ſhut the doors of the Temple] Immure our ſelves, and keep out the Enemy. But, this had been the ready way to invite them, ſeeing his cow a diſe: for maximum his periculum qui maximè timent (ſaith Salluſt.) nothing betrayes a man ſooner then his cauſeleſſe fear. God helpeth the valiant. Beſides, Shemaiah and his falſe complices, having got Nehemiah to them from his friends and followers, might have done what they pleaſed with him; as the Romanes did by Caeſar, in the Senat-houſe.

For they will come to ſtay thee] And Nehemiah muſt be made beleeve, that Shemaiah, as a ſpecial friend, wiſhed no long life, and was zealous for it: whence he ſo doubleth his prediction of the danger. O deep diſſimulation!

Verſe 11. And I ſaid, ſhould ſuch a man as I flie?] To the diſhonour of God, and the diſcouraging of the people? to the ſcandal of the weak, and the ſcorn of the wicked? Et Turnum fugientem haec terra videbit? There is a [non-Latin text not transcribed], a comelineſſe, a ſeemlineſſe, a ſuitableneſſe appertains to every calling and condition of life: and Nature hath taught Heathens themſelves to argue from dignity to duty, and to ſcorn to do any thing unworthy of themſelves. Scipio, when an harlot was offered him anſwered, Vellem, ſi non eſſem Imperator, I would, were I not a General. Antigonus being invited to a Feaſt where a notable harlot was to be preſent, asked counſel of Menedemus, what he ſhould do? No more but this, ſaid he, Remember that thou art a Kings ſon. [non-Latin text not transcribed]. Themiſtocles once, after a Victory, viewing the ſpoiles and pillage of the field, ſaid to his friend that bare him company, Take thou theſe rich ſpoiles to thy ſelf: for thou are not Themiſtocles: it is below me to ſtoop to them. When Pompey had Caeſar and Anthony in a Ship together, it was ſuggeſted to him by Metrodorus, to revenge himſelf for the death of his Father and Brother. To whom he replyed, that ſo to do, might haply befit Metrodorus, but in no wiſe Pompey. It is not for you to be fiſhing for Gudgeons, but for Towns, Forts, and Caſtles, ſaid Cleopatra to M. Antony. It is not for Gods Saints to walk as men: ſith they are children of the Kingdome, and muſt therefore regnum in pectore gerere, carry themſelves accordingly. We uſually ſay, ſuch a man underſtands himſelf well: that is, he knowes his place, his dignity, and walks accordingly. It is a puſillanimity to do otherwiſe; Nehemiah will never do it, to dye for it.

And now is there, that being as I am] So greatly beloved of God, Dan. 9.23. ſo highly favoured of the King, chap. 2.2, 4. ſo protected hitherto, ſo proſpered, ſo entruſted with the government and ſafety of this people, more dear to me then my very life.

Would go into the Temple] As a Malefactour to take Sanctuary there; or as a Coward to ſave mine own life with the loſſe of the lives of many of the precious ſonnes of life. Zion.

I will not go in] The Heavens ſhall ſooner fall then I will forſake the Truth, Will. Flower. Act. & Mon. 1430. In Epiſt. ſaid that Martyr. Omnia de me praeſumas praeter fugam & palinodiam, ſaid Luther to Staupicius, Ile rather dye, then flye: burn them turn. Latimer was wondrous bold and ſtout in his dealing with Henry the eighth, both before and after he was a Biſhop. So were Athanaſius, Ambroſe, Baſil; the primitive Confeſſours. This courage in Chriſtians the Heathen perſecutours called Obſtinacy, and not faith. Sed pro hac obſtinatione fidei morimur, ſaith Tertullian in his Apology, For this obſtinacy of faith we gladly dye: neither can we dye otherwiſe; for the love of Chriſt conſtraineth us. Life in Gods diſpleaſure is worſe then death: as death; in his true favour, is true life: as Bradford told Gardiner.

Verſe 12. And ſo I perceived that God had not ſent him] By my ſpiritual ſagacity I ſmelt him out: as having mine inward ſenſes habitually exerciſed to diſcern good and evil, Heb. 5. ult. Doth not the eare try words, as the mouth taſteth meat, Job 12.11? What though we have not received the Spirit of the World, (we cannot cog and comply as they can, yet) we have received a better thing, the Spirit of God, the mind of Chriſt, 1 Cor. 2.12, 16.

But that he pronounced this prophecy againſt me] To make my righteous ſoul ſad with his [illegible: 1 letter]yes, Ezek. 13.22. and to bring me to diſgrace, and danger. Luther was wont to adviſe Preachers, to ſee that theſe three Dogs did not follow them into the pulpit: Pride, Covetouſneſſe, and Envy.

For Tobiah and Sanballat had hired him] A mere mercenary he was then, and had Linguam Vaenalem: he could call good evil, and evil good, juſtify the wicked for a reward, and take away the righteouſneſſe of the righteous from him, Iſa. 5.20. Such falſe prophets were Dr Shaw, and Frier Pinket in Rich. the thirds time, who made uſe of them as his Factours to obtrude baſtardy on his brother King Edward the fourth, and ſo to diſable his children for the Crown, that he might ſettle it upon his own head.Dan. Hiſt. What became of Pinket I know not, but Shaw (as aſhamed of his Sermon at Pauls croſſe) diſconſolately departed, and never after that was publikely ſeen. Like unto theſe, were Biſhop Bourn, and Cardinal Pool in Q. Maries dayes. The Cardinal, hired with the Archbiſhoprick of Canterbury, took for his Text, Eſay 66.8. and applyed it to England, as then happily reduced to the Popes obedience. Bourn, for the Biſhoprick of B[illegible: 1 letter]th, preached ſuch ſtaffe at Pauls-croſs, that the people were ready to tear him in pieces, They flang a Dagger at him in the Pulpit. Phlugius, Melch. Adam. and Sidonius, Authours of the Popiſh Book publiſhed in Germany by the name of Interim, Chriſma & oleum pontificium defendebant, ut ipſi diſcederent unctiores, defended Chriſme, and extreme unction, as being liquoured in the fiſts, and promoted to fat Biſhoprickes. But a Miniſter, as he ſhould have nothing to loſe, ſo he ſhould have as little to get: he ſhould be above all price or ſale. Nec prece, nec pretio ſhould be his Motto.

Verſe 13. Therefore was he hired, that I ſhould be afraid] But they were much miſtaken in their aimes: this matter was not malleable. Nehemiah was a man of another ſpirit; of a Caleb-like ſpirit: he was fide armatus, Deo armatus, and therefore undaunted: he was full of Spiritual mettle, for he knew whom he had truſted.

And do ſo, and ſin] Nehemiah feared nothing but ſin, and the fruit thereof, ſhame and reproach; ſo great was his ſpirit, ſo right ſet were both his judgment and affections. But if any thing would have drawn him aſide from the ſtraight wayes of the Lord, baſe fear was the likelieſt: as we ſee in David at Gath, and Peter in the High-prieſts hall. See Zeph. 3.13. with the Note. Peſſimus in dubiis Augur Timer.

And that they might have matter for an evil report] This, wicked men watch for, as a Dog doth for a bone: and if they get but the leaſt hint, oh how happy do they hold themſelves! what wide mouthes do they open, &c! It is our part therefore (by a Nehemiah-like converſation) to put to ſilence the ignorance of fooliſh men, who, like Black-moores, deſpiſe beauty; like Dogs, bark at the ſhining of the Moon. Of Luther it was ſaid by Eraſmus, Nec hoſtes reperiant quod calumnientur. Of B. Hooper it is ſaid, that his life was ſo good, that no kind of ſlander (although diverſe went about to reprove it) could faſten any fault upon him.Act. & Mon. 1366. The like is reported of Bradford, and Bucer. We ſhould ſo carry our ſelves, ut nemo de nobis malè loqui abſque mendacio poſſit, as Hierom hath it: that none might ſpeak evil of us, without a manifeſt lye.

Verſe 14. My God, think upon Tobiah and Sanballat] Heb. Remember, to be revenged on them q.d. I cannot deal with them, but do thou do it. He doth himſelf no diſſervice (ſaith one) who when no Law will relieve him, maketh God his Chancellour. It is a fearful thing to be put over into his puniſhing hands by the Saints, as Joab and Shimei were unto Solomons hands by dying David. If men, in their beſt eſtate, are ſo weak that they are cruſhed before the moth, how ſhall they ſtand before this great God?

According to theſe their works] Qualia quiſque facit, talia quiſque luat: Let them drink as they have brewed.

And on the Propheteſſe Noadiah] Who joyned with Shemaiah in this diſſimulation, and was of his counſel. Omne malum ex gynaecio. Falſe Prophets and Seducers are ſeldome without their Women. Simon Magus had his Helena, Carpocrates his Marcellina, Apelles his Philumena, Montanus his Priſcilla, and Maximilla, &c.

And the reſt of the Prophets] Improperly ſo called, but ſo they pretended to be; and here they had conſpired, a great ſort of them, to do evil.

That would have put me in fear] By their concurrent propheſies, purpoſely to diſgrace and endanger me: Suffragia non ſunt numeranda, ſed expendenda. Multitude and antiquity are but ciphers in Divinity.

Verſe 15. So the Wall was finiſhed] Though with much ado, and maugre the malice of all forrein and inteſtine Enemies. So ſhall the work of grace in mens hearts: it is perfected there by oppoſition; and growes gradually, but conſtantly and infallibly.

In the twenty and fifth day of the moneth Elul] Which was their ſixth moneth, anſwering, moſt what,Beda. to our Auguſt. This (ſaith one) anſwered both unto the ſix dayes of Gods working to make the World, after which a reſt followed, and to the everlaſting reſt in Heaven after ſix ages of the World, ſpent in toil and labour!

In fifty and two dayes] A very ſhort time for the diſpatch of ſo great a work. But neſcit tarda molimina Spiritus Sancti gratia. God was much ſeen herein: and the Enemies courage much quailed.

Verſe 16. But what meant Joſephus to ſay, that the wall was in building two yeares and three moneths? It appeareth hereby, and by many other paſſages in his Jewiſh antiquities, that he had not much read, or at leaſt minded the holy Scriptures. Of this ſhort time ſpent in building the Wall, Daniel ſeemeth to prophecie, ſaith an Interpreter, when he ſaith,Dan. 9.25. that it ſhould be built again in anguſtiis temporum in the ſtraits of time: neither held we ſo much ſtrange at it, ſith the hands at it were many, and thoſe were motitantes, nimble and chearful; and the Princes were preſent to prick them on, and they repaired onely and built upon the old foundation: And laſtly the very Enemies were convinced, that the work was wrought of God, ver. 16. what marvel therefore that it went ſo on end?

Verſe 16. When all our Enemies heard thereof] So famous a matter could not be concealed from them who liſtened with the leſt care, and readily received theſe [non-Latin text not transcribed], as the Greeks call, galling reports.

Saw theſe things] For they ran to the ſight of it, as to a miracle; they looked alſo upon it with an evil and envious eye: like as the Papiſts do upon the Reformation.

They were much caſt down in their own eyes] They were creſt-faln, and dejected from the high-tops of their proud hopes, and deſignes. See what biles and ulcers the Antichriſtian rout are vexed with, and how they are ſcorched with the Sun-ſhine of the Goſpel, Rev. 16.2, 11. What mone Babels Merchants make to ſee her ruine and the riſe of the new Jeruſalem, chap. 18. ver. 11. Envy is vitium Diabolicum, the Devils diſeaſe, ſaith Auſtin: and thoſe that are troubled with it,In Pſal. 139. can never want wo.

For they perceived that this work was wrought of God] with ſuch incredible ſwiftneſſe was it carried on and accompliſhed, that they could not but ſay among the Heathen, The Lord hath done great things for them; God is with them of a truth.

Verſe 17. Moreover in thoſe dayes the Nobles of Judah] Heb. The White ones: either, becauſe they went in white garments, as Joſeph, Mordecai, &c. or becauſe they were illuſtrious and famous for wiſedome and vertue. But in theſe Nobles of Judah was nomen inane, crimen immane. Here was ſedes primà, vita ima, dignitas in indigno; hoc eſt, ornamentum in luto, white garments they might have, but withal, ſooty ſouls, and black manners.

Sent many Letters unto Tobiah] Heb. Multiplyed their Letters (or Packets) walking to Tobiah, with whom thereby they held correſpondency; as at this day they do with the Turkiſh Viſiers and Baſha's of ſtate, giving them continual intelligence of the affairs of Chriſtendom, and adviſing moſt of that miſchief which the Turk puts in execution againſt us.

Verſe 18. For there were many in Judah ſworn unto him] Beſides that intercourſe of Letters afore-mentioned, Tobiah had his penſioners among the Jews, who were his ſworn ſervants, and had taken oath, or (as the Hebrew hath it) they were Lords of an oath to him. In the year 1583. Girald Earle of Deſmond's men had barbarouſly vowed to forſwear God, before they would forſake him.Camb. Eliſab. Fol. 258. I know not what theſe Jews had ſworn to Tobiah (to be true to him likely, and to proſecute his deſignes:) but thoſe of them at this day living are great Swearers (they were ſo in St. James his time, chap. 9.12.) but they keep no oath, unleſſe they ſwear upon their own Torah, or Book of the Law,Weemſe. brought out of their Synagogues.

Becauſe he was the ſon-in-law of Shechaniah] One of thoſe corrupt Nobles, ver. 17. and Meſhullam was another, who alſo helped to build the Wall, chap. 3.4. and ſeemed forward, but now ſhewes himſelf in his colours. Thou mayeſt be the Fore-horſe in the teem (ſaith One) a Ring-leader of good exerciſes as Joaſh, 2 Chron. 24.4, 5, 6. Thou mayeſt flock after zealous Preachers, as thoſe did after John Baptiſt, Matth. 3. Yea ſtand out in perſecution, and not ſhrink in the wetting, as the thorny ground did not; and yet be no better than a very painted hypocrite.

Verſe 19. Alſo they reported his good deeds before me] Heb. His goodneſſes, as if he had been another Phocion, who was ſurnamed the good. But this was but in their opinion onely, who had little enough goodneſſe, and skill to judge of it. Or if there were any good in him, yet Sunt bona miſta malis; and of him might be ſaid, as once of Sfortza Duke of Millain, Folieta Galeazo. that he was a very Monſter, made up and compact of Vertue, and Vice.