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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Nehemiah 6:1–9. His two-level outline is real structure in the source text, so it is rendered as structure.
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 (Neh 6:1); 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," Neh 6:3. 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, Neh 6:4. 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, Neh 6:5-7. 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 (Neh 6:9), 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.
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Summary
Nehemiah 6:2 vividly portrays a deceptive maneuver by Sanballat and Geshem, Nehemiah's principal adversaries, who extended an invitation for a meeting in the remote plain of Ono. This seemingly benign overture was, in reality, a cunning trap designed to inflict severe harm upon Nehemiah, highlighting the persistent, multifaceted nature of opposition faced by those dedicated to fulfilling God's purposes in the world. The verse underscores the critical need for spiritual discernment in the face of veiled threats.
Context
Literary Context
This verse is strategically placed within the narrative of Nehemiah, marking a significant shift in the tactics employed by his enemies. Chapters Nehemiah 4 and Nehemiah 5 detail more overt forms of resistance, including ridicule, direct military threats, and internal economic exploitation. However, by Nehemiah 6:1, the wall's construction is reported to be nearly complete, with only the gates remaining to be installed. This imminent success intensifies the desperation of Sanballat, Tobiah, and Geshem, who recognize that a fortified Jerusalem would solidify Judah's autonomy and Nehemiah's leadership, thereby diminishing their regional influence. The transition from open hostility to subtle, deceptive invitations in Nehemiah 6:2 reveals an escalation in their cunning, immediately preceding Nehemiah's wise and resolute refusal to be sidetracked in Nehemiah 6:3.
Historical & Cultural Context
The events of Nehemiah 6:2 unfold during the post-exilic period, specifically in the mid-5th century BC, under the overarching authority of the Persian Empire. Sanballat served as the governor of Samaria, Tobiah was a prominent Ammonite official, and Geshem was an influential Arabian chieftain. These figures were powerful regional leaders within the Trans-Euphrates satrapy who perceived a strong, independent Judah as a direct threat to their established political and economic interests. The "plain of Ono" (identified with modern Kafr 'Ana) was situated approximately 25 miles northwest of Jerusalem, strategically near the border between Judah and Samaria. This location was deliberately chosen because it was sufficiently distant from Jerusalem to isolate Nehemiah from the protection of the burgeoning city and his loyal supporters, rendering him highly vulnerable to ambush, kidnapping, or assassination. Culturally, invitations to "meet together" often carried an expectation of diplomatic dialogue and peaceful resolution; however, in this specific context, it was a thinly veiled trap, a common and treacherous tactic employed in ancient Near Eastern political intrigue to neutralize perceived threats.
Key Themes
Nehemiah 6:2 powerfully illustrates several enduring theological and narrative themes. Firstly, it highlights the theme of deception and cunning opposition, demonstrating that adversaries, whether spiritual or physical, frequently shift their tactics from overt aggression to subtle, seemingly benign invitations when direct confrontation proves ineffective. This resonates deeply with the biblical understanding of the enemy's "schemes" or "wiles," as explicitly warned in Ephesians 6:11. Secondly, the verse underscores the paramount importance of discernment and wisdom. Nehemiah's immediate and accurate understanding of his enemies' malevolent intentions, despite their outwardly peaceful overture, exemplifies profound spiritual insight and practical acumen—a quality consistently lauded throughout wisdom literature, such as in Proverbs 3:5-6. Finally, it foreshadows the overarching theme of unwavering commitment to God's work. Nehemiah's subsequent refusal to meet, as detailed in Nehemiah 6:3, unequivocally prioritizes the divine mission above personal safety, political maneuvering, or any potential compromise.
Exposition and Analysis
Key Word Analysis
The Hebrew word חָשַׁב (châshab) signifies more than mere thinking; it implies a deliberate, often malicious, plotting or contriving. In this context, it reveals the adversaries' calculated and premeditated intent to fabricate a scheme against Nehemiah. It speaks to a mental effort specifically aimed at devising a harmful plan, emphasizing the cunning and forethought behind their invitation.
The Hebrew word יָעַד (yâʻad) means "to fix upon by agreement or appointment," or "to meet at a stated time." While it can denote a legitimate assembly, here it is used deceptively. The enemies propose a formal meeting, leveraging the cultural expectation of diplomatic engagement. However, the true purpose, as revealed by Nehemiah's discernment, perverts the conventional meaning of such an appointment, transforming it into a prearranged trap.
The Hebrew word רָע (raʻ) is a broad and potent term encompassing "evil," "harm," "wickedness," "calamity," or "adversity." In this specific context, it denotes a deliberate and malicious intent to inflict serious injury, damage, or even death upon Nehemiah. It signifies not a minor annoyance or distraction, but a deep-seated desire to thwart God's work by eliminating its leader. This strong word choice underscores the severity of the plot and fully justifies Nehemiah's immediate and decisive rejection of the invitation.
Verse Breakdown
"That Sanballat and Geshem sent unto me, saying, Come, let us meet together"
This opening clause identifies the instigators of the plot—Sanballat, the governor of Samaria, and Geshem, an Arabian chieftain, both formidable adversaries of Nehemiah. Their joint action indicates a coordinated and unified effort. The phrase "Come, let us meet together" is presented as a seemingly innocuous and diplomatic proposal, suggesting a desire for negotiation, dialogue, or a peaceful resolution to the ongoing tensions. This is the deceptive facade they meticulously construct.
"in [some one of] the villages in the plain of Ono"
This specifies the proposed location for the meeting. The "plain of Ono" was a geographical area known for its relative isolation and its significant distance from Jerusalem (approximately 25 miles northwest). The phrase "some one of the villages" suggests a remote, possibly sparsely populated, area where privacy could be assured for the conspirators, but crucially, where Nehemiah would be highly vulnerable, far removed from the safety of the fortified city and the protection of his loyal supporters. The deliberate choice of this isolated location is pivotal to understanding the underlying malicious intent.
"But they thought to do me mischief"
This concluding clause serves as a stark revelation of Nehemiah's immediate and accurate discernment of their true intentions. The adversative conjunction "But" signals a sharp contrast between the adversaries' stated purpose (a diplomatic meeting) and their actual, hidden motive (to inflict harm upon him). Nehemiah, through a combination of divine insight and astute practical wisdom, saw clearly through the deceptive invitation, recognizing that their ultimate aim was not genuine dialogue but to cause him serious injury, potentially to assassinate him, capture him, or otherwise incapacitate him to halt the vital rebuilding work. This phrase powerfully highlights Nehemiah's vigilance, his unwavering focus, and the spiritual insight God had graciously granted him.
Literary Devices
Nehemiah 6:2 masterfully employs several literary devices to convey its profound message and heighten the narrative tension. Irony is prominently featured, as the invitation for a "meeting" (which conventionally implies peace, negotiation, and resolution) is directly contrasted with the underlying, malevolent intent "to do me mischief" (implying violence, harm, and treachery). This stark juxtaposition creates a powerful tension that vividly exposes the adversaries' duplicity and their moral bankruptcy. There is also a strong element of Contrast between the overt, seemingly benign and diplomatic proposal and the covert, deeply malevolent scheme hidden beneath the surface. Nehemiah's immediate and accurate understanding of their true intentions serves as a demonstration of his exceptional Discernment, a crucial character trait consistently emphasized throughout the book as vital for effective leadership in God's work. Furthermore, the verse functions as a form of Foreshadowing, subtly hinting at the continued and evolving nature of the opposition Nehemiah will face, including further sophisticated attempts at deception, intimidation, and outright betrayal in the subsequent verses of Nehemiah 6.
Theological and Thematic Connections
Nehemiah 6:2 stands as a powerful theological reminder that opposition to God's redemptive work frequently evolves from overt, confrontational attacks to more subtle, deceptive, and seemingly innocuous schemes. Just as Nehemiah faced adversaries who cloaked their malicious intent in seemingly peaceful invitations, believers today are called to cultivate profound spiritual discernment to recognize the "wiles of the devil," as vividly described in Ephesians 6:11. This discernment is not merely a product of human cleverness or suspicion but is fundamentally a divine gift, enabling us to see beyond superficial appearances and comprehend the true, often spiritual, nature of the warfare we engage in. The steadfastness required to resist such temptations, distractions, and compromises is rooted in an unwavering commitment to God's calling, prioritizing His kingdom work and divine agenda above personal comfort, perceived diplomatic necessity, or the allure of worldly entanglement.
Reflection and Application
Nehemiah 6:2 offers profound and timeless lessons for contemporary believers navigating a world replete with distractions and subtle temptations. We are called to emulate Nehemiah's vigilance, his unwavering focus, and his resolute commitment to God's assigned task. It is a crucial spiritual truth that not every open door or seemingly appealing opportunity is a divine invitation; some are cleverly disguised traps meticulously designed to pull us away from our God-given purpose, compromise our integrity, or simply squander our precious time, energy, and resources. We must consistently pray for and diligently cultivate spiritual discernment, earnestly asking God to reveal the true intentions behind seemingly innocent proposals, relationships, or opportunities that, beneath their surface, might seek to divert us from our ultimate calling. Our commitment to God's work should be so deeply rooted and resolute that we are not easily swayed by flattery, fear, the pressures of conformity, or the deceptive allure of "peaceful" negotiations that are, in reality, designed to cause "mischief" to our souls, our witness, or our mission for Christ.
Questions for Reflection
FAQ
What was the significance of the "plain of Ono" as a meeting place?
The plain of Ono was strategically significant primarily due to its geographical location and the implications it held for Nehemiah's safety. Situated approximately 25 miles northwest of Jerusalem, it was far enough from the city to effectively isolate Nehemiah from his loyal supporters and the protective embrace of the newly fortified walls. This distance and the area's relative remoteness would have rendered him highly vulnerable to ambush, kidnapping, or even assassination. By luring him to a seemingly neutral, isolated territory, Sanballat and Geshem aimed to remove Nehemiah from his stronghold and neutralize him, thereby bringing the critical rebuilding of Jerusalem's walls to a complete halt. Nehemiah's profound discernment of this malicious intent was absolutely crucial for his survival and the ultimate completion of the monumental project.
Who were Sanballat and Geshem, and why were they opposed to Nehemiah?
Sanballat the Horonite was the influential governor of Samaria, and Geshem the Arabian was a powerful chieftain in the region, likely exercising control over territories to the south and east of Judah. Alongside Tobiah the Ammonite, these individuals were formidable regional leaders who perceived the rebuilding of Jerusalem's walls and the re-establishment of a strong, independent Judah under Nehemiah's leadership as a direct and significant threat to their own political and economic interests. A fortified Jerusalem meant a more secure and autonomous Jewish province, which would inevitably diminish their existing control, authority, and influence within the broader Trans-Euphrates satrapy. Their persistent opposition was deeply rooted in a desire to maintain their power, prevent the resurgence of Jewish strength, and suppress any challenge to their regional dominance.
Christ-Centered Fulfillment
Nehemiah's unwavering focus on God's work and his acute discernment of the enemy's deceptive schemes powerfully foreshadow the perfect steadfastness and unparalleled discernment of Jesus Christ. While Nehemiah faced external plots to derail a physical rebuilding project, Jesus, the ultimate builder of God's spiritual temple—His Church—encountered far more profound and cunning temptations and malicious opposition throughout His earthly ministry. Just as Sanballat and Geshem sought to lure Nehemiah to a place of vulnerability and harm, Satan himself tempted Jesus in the wilderness, offering Him worldly kingdoms and power if He would deviate from His divine mission and compromise His allegiance to the Father (Matthew 4:8-10). Jesus, like Nehemiah, perfectly discerned the evil intent behind these seemingly appealing offers and remained absolutely steadfastly committed to His Father's will and the path of obedience. His resolute refusal to be sidetracked, even by the well-intentioned but misguided Peter who sought to dissuade Him from the path of suffering (Matthew 16:21-23), profoundly demonstrates His single-minded devotion to the cross and the salvation it would ultimately bring. Ultimately, Nehemiah's commitment to building a physical wall in Jerusalem points forward to Christ's foundational and eternal work in building His Church, against which "the gates of hell shall not prevail" (Matthew 16:18). Jesus' perfect discernment, His triumph over all the "mischief" and schemes of the enemy, and His ultimate victory provide the supreme example and the divine empowerment for all believers to stand firm in their own spiritual battles.