Nehemiah 6:6

Translation
King James Version
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.
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KJV (with Strong's)
Wherein was written H3789, It is reported H8085 among the heathen H1471, and Gashmu H1654 saith H559 it, that thou and the Jews H3064 think H2803 to rebel H4775: for which cause H3651 thou buildest H1129 the wall H2346, that thou mayest be H1933 their king H4428, according to these words H1697.
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Complete Jewish Bible
in which was written: "It is reported among the nations, and Geshem says it too, that you and the Judeans are planning a revolt, that this is why you are rebuilding the wall, and that you intend to be their king," and similar words;
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Berean Standard Bible
that read: “It is reported among the nations—and Geshem agrees—that you and the Jews are plotting to revolt, and this is why you are building the wall. According to these reports, you are to become their king,
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American Standard Version
wherein was written, It is reported among the nations, and Gashmu saith it, that thou and the Jews think to rebel; for which cause thou art building the wall: and thou wouldest be their king, according to these words.
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World English Bible Messianic
in which was written, “It is reported among the nations, and Gashmu says it, that you and the Jews intend to rebel. Because of that, you are building the wall. You would be their king, according to these words.
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Geneva Bible (1599)
Wherein was written, It is reported among the heathen, and Gashmu hath sayd it, that thou and the Iewes thinke to rebel, for the which cause thou buildest the wall and thou wilt bee their King according to these wordes.
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Young's Literal Translation
it is written in it, `Among the nations it hath been heard, and Gashmu is saying: Thou and the Jews are thinking to rebel, therefore thou art building the wall, and thou hast been to them for a king--according to these words!
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See also
Nehemiah 2:191 Peter 3:16Ezra 4:12Romans 3:81 Peter 2:121 Peter 2:13John 19:13
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Opposition to the Rebuilding of Jerusalem
Opposition to the Rebuilding of Jerusalem View full PDF

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In the KJVVerse 12,408 of 31,102

Study This Verse

SUMMARY

Nehemiah 6:6 reveals the contents of an unsealed letter sent to Nehemiah by his adversaries, Sanballat, Tobiah, and Gashmu. This letter contained a severe and baseless accusation: that Nehemiah and the Jewish people were plotting a rebellion against the Persian Empire, and that the ongoing construction of Jerusalem's wall was merely a deceptive cover for Nehemiah's ambition to declare himself king. This calculated act of slander aimed to halt the divinely appointed rebuilding project by inciting the Persian authorities and publicly discrediting Nehemiah, thereby undermining the morale and unity of the Jewish community.

CONTEXT

  • Literary Context: Nehemiah 6 marks a significant escalation in the multifaceted opposition Nehemiah and the returned exiles faced in rebuilding Jerusalem's walls. Earlier chapters detail attempts at ridicule and scorn (Nehemiah 2:19), threats of physical attack (Nehemiah 4:7-8), and internal socio-economic strife (Nehemiah 5). In the immediate literary context of Nehemiah 6:1-4, Sanballat, Tobiah, and Gashmu repeatedly attempted to lure Nehemiah away from the work site for a meeting, intending to harm him. When these direct and deceptive ploys failed, their strategy shifted to political intrigue and character assassination. The unsealed letter described in this verse is their most audacious attempt yet, designed for public consumption and maximal impact. This is followed by further attempts to undermine Nehemiah through false prophets within Jerusalem (Nehemiah 6:10-14), all meticulously orchestrated to derail the sacred work.
  • Historical & Cultural Context: The events of Nehemiah unfold during the Achaemenid Persian Empire's dominion over Judah, a vast and highly centralized empire known for its swift and brutal suppression of any perceived rebellion. Accusations of sedition or an intention to establish an independent kingdom were considered acts of high treason, carrying dire consequences such as immediate military intervention, the cessation of all projects, and severe punishment or execution for those involved. The "open letter" mentioned in Nehemiah 6:5 was a deliberate cultural tactic. Unlike a sealed letter, which was private, an unsealed letter was intended for public dissemination. This method maximized humiliation, spread the false rumor widely, and was designed to reach the ears of Persian officials, compelling them to intervene. Gashmu (also known as Geshem) was a powerful Arab chieftain whose alleged corroboration of the rumor lent a false air of widespread regional consensus and credibility to the lie, making it appear as if prominent regional leaders confirmed the conspiracy.
  • Key Themes: This verse powerfully illustrates several key themes prevalent throughout the book of Nehemiah. Primarily, it highlights the persistent opposition to God's work. The rebuilding of Jerusalem's walls was a divinely ordained task, and the resistance Nehemiah faced was a spiritual battle against forces seeking to thwart God's redemptive plan for His people. Secondly, the passage underscores the insidious nature of slander and false accusation. Nehemiah's enemies weaponized lies to discredit him and the Jewish community, aiming to undermine their legitimacy and halt the project. This tactic echoes similar opposition faced by God's people in other periods, such as the accusations against the Jews attempting to rebuild the temple in Ezra 4. Furthermore, the verse showcases the integrity and steadfastness of godly leadership under immense pressure. Nehemiah consistently refused to be intimidated, distracted, or drawn into their schemes, demonstrating unwavering trust in God's protection and ultimate vindication, as evidenced by his calm and resolute response in Nehemiah 6:8.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Gashmu (Hebrew, Geshem', H1654): This is an alternative spelling of Geshem (H1654), one of Nehemiah's primary antagonists, identified as an Arab chieftain alongside Sanballat and Tobiah (Nehemiah 2:19). His name is invoked here to lend a false sense of credibility and widespread corroboration to the fabricated report, suggesting that a prominent regional leader confirms the dangerous rumor, thereby increasing its perceived weight and urgency.
  • Rebel (Hebrew, mârad', H4775): This verb (H4775) signifies to revolt, to be rebellious, or to apostatize. In the context of an imperial power like Persia, an accusation of rebellion was the most severe charge imaginable, implying a direct challenge to the authority of the king and the stability of the empire. It was a capital offense that would warrant immediate and decisive military action, making this accusation a direct threat to Nehemiah's life and the entire Jewish community.
  • King (Hebrew, melek', H4428): The accusation that Nehemiah intended to make himself "king" (H4428) was the most incendiary part of the charge. It directly linked the wall-building project to a treasonous plot to usurp imperial authority and establish an independent kingdom. This was a common fear of empires regarding local strongmen, making the accusation highly effective in potentially provoking the Persian court into a swift and punitive response against Nehemiah and Jerusalem.

Verse Breakdown

  • "Wherein [was] written, It is reported among the heathen": This opening clause introduces the specific and inflammatory contents of the unsealed letter. The phrase "it is reported among the heathen" (or "nations") is a rhetorical flourish designed to give the false accusation the veneer of widespread acceptance and credibility. It implies that the rumor is not merely a private suspicion but a widely known and believed fact among the surrounding peoples, thereby increasing its perceived weight and urgency and pressurings Nehemiah to respond.
  • "and Gashmu saith [it, that] thou and the Jews think to rebel": Here, Gashmu (Geshem) is explicitly named as a corroborating source, adding a false sense of authority and confirmation to the "report." The core accusation is a grave conspiracy: Nehemiah and the Jewish people are plotting a revolt against the mighty Persian Empire. This was a direct and dangerous challenge to their loyalty to King Artaxerxes and a criminal offense punishable by death, designed to provoke an immediate imperial response.
  • "for which cause thou buildest the wall, that thou mayest be their king, according to these words.": This final clause provides the alleged motive for the "rebellion." The enemies claim that the true purpose of building the wall is not for defense or restoration of Jerusalem but as a strategic fortification for a new, independent kingdom, with Nehemiah intending to crown himself as its ruler. This was a calculated lie designed to provoke the Persian authorities into immediate action, thereby halting the construction and eliminating Nehemiah as a perceived threat to imperial stability.

Literary Devices

The primary literary device employed in this verse is slander, which is the malicious, false, and defamatory statement or report intended to damage a person's reputation. The entire content of the letter is a fabricated lie, designed to discredit Nehemiah and incite the Persian authorities against him and the Jewish people. Closely related is the use of propaganda, as the enemies present their lie as a widely accepted "report among the heathen" and name Gashmu as a corroborator, aiming to manipulate public opinion and official perception. There is also a subtle irony in the accusation; Nehemiah's true intent is to restore Jerusalem under divine commission and Persian decree, but his enemies twist this legitimate act into a treasonous plot, thereby revealing their own malicious intent rather than Nehemiah's.

THEOLOGICAL AND THEMATIC CONNECTIONS

This passage profoundly illustrates the spiritual warfare inherent in pursuing God's work. The opposition Nehemiah faces is not merely political or personal; it is a manifestation of the enemy's desire to thwart God's redemptive purposes for His people and His city. The tactic of slander and false accusation is a common weapon used against those who faithfully serve God, aiming to demoralize, divide, and discredit them. Such attacks test the leader's integrity and reliance on God, forcing a deeper trust in divine vindication rather than human defense. The steadfastness of Nehemiah in the face of such a serious and public accusation serves as a powerful model for believers today, reminding us that our ultimate vindication comes from God.

REFLECTION AND APPLICATION

Nehemiah's unwavering commitment in the face of such a serious and public accusation serves as a profound model for believers today. When engaged in God's work, we should anticipate opposition, which often takes the insidious form of slander, misrepresentation, and false rumors. This verse challenges us to examine our own responses when our motives are questioned or our character is attacked. Do we become defensive, distracted, or discouraged? Or do we, like Nehemiah, turn to God in prayer, rely on His truth, and remain focused on the task He has given us? It reminds us that our ultimate vindication comes from God, not from winning arguments or clearing our names in the court of public opinion. Our integrity before God and our faithfulness to His call are paramount, even when the world attempts to twist our intentions and cast doubt on our character. This passage encourages us to press on, knowing that our labor in the Lord is not in vain, and He will ultimately bring truth to light.

Questions for Reflection

  • How do I typically react when faced with false accusations or slander, especially when doing something good or serving God?
  • What steps can I take to ensure my focus remains on God's work, even amidst intense opposition and personal attacks?
  • How does Nehemiah's example encourage me to trust God for vindication rather than seeking it myself through argumentative defense?
  • In what ways might the "wall" (my calling, ministry, or area of faithful obedience) I am building for God attract similar forms of spiritual opposition today?

FAQ

What was an "open letter" and why was it used?

Answer: An open letter (or unsealed letter) was a public document, not intended for private reading but for wide circulation. In Nehemiah's time, sealed letters were for private communication, while unsealed ones were meant to be read by anyone. Sanballat sent an open letter to Nehemiah (as noted in Nehemiah 6:5) to maximize the spread of the false accusation, publicly humiliate Nehemiah, and incite fear and suspicion among the Jews and potentially the Persian authorities. It was a calculated act of public defamation designed to create a crisis of trust and authority, hoping to force Nehemiah's hand or provoke imperial intervention.

Why was the accusation of Nehemiah becoming "king" so serious?

Answer: The Persian Empire was a vast and powerful dominion that maintained strict control over its provinces. Any insinuation of rebellion or a local leader declaring himself king was considered an act of high treason, punishable by severe means, including military intervention, destruction of the city, and execution of the leader. This accusation was designed to trigger a swift and harsh response from King Artaxerxes, thereby stopping the wall construction and eliminating Nehemiah. It was a direct challenge to imperial authority, as such claims threatened the stability and control of the empire, making it the most potent accusation Nehemiah's enemies could level.

CHRIST-CENTERED FULFILLMENT

Nehemiah's experience of being falsely accused and slandered for doing God's work profoundly foreshadows the life and ministry of Jesus Christ. Just as Nehemiah was accused of seeking a kingdom for himself and inciting rebellion, Jesus was ultimately crucified under the false charge of being "King of the Jews" in opposition to Caesar (Matthew 27:37). Throughout His earthly ministry, Jesus faced relentless slander and misrepresentation from religious leaders who accused Him of blasphemy (Matthew 26:65), being in league with demons (Matthew 12:24), and undermining the Law. Yet, like Nehemiah, Jesus remained steadfast, committed to fulfilling the Father's will, even to the point of death on the cross. His ultimate vindication came not through self-defense or political maneuvering, but through His resurrection, demonstrating that God Himself defends and exalts those who faithfully carry out His purposes, even in the face of the most egregious false accusations. The suffering of Nehemiah, and indeed all believers who endure slander for righteousness' sake, finds its perfect and redemptive meaning in the suffering of the Lamb of God who was "led like a lamb to the slaughter" without opening His mouth (Isaiah 53:7), ultimately conquering sin and death through His obedient sacrifice and securing an eternal kingdom.

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Commentary on Nehemiah 6 verses 1–9

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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