But it came to pass, that when Sanballat heard that we builded the wall, he was wroth.
1. Now, in the first place, diabolically wicked as party spirit too often becomes, this must be clearly understood about party spirit, that, after all, it is but the excess, and the perversion, and the depravity of an originally natural and a perfectly proper principle in our hearts. It was of God, and it was of human nature as God had made it, that Sanballat should love and serve Samaria best; and that Nehemiah should love and serve Jerusalem best. And all party spirit among ourselves also, at its beginning, is but our natural and dutiful love for our own land, and for our own city, and for our own Church, and for those who think with us, and work with us, and love us.
2. But then, when it comes to its worst, as it too often does come, party spirit is the complete destruction both of truth and of love. The truth is hateful to the out-and-out partisan. We all know that in ourselves. As many lies as you like, but not the truth. It exasperates us to hear it. You are henceforth our enemy if you will insist on speaking it. It is not truth that divides us up into such opposed parties as we see all around us in Church and State, it is far more lies. It is not principle once in ten times. Nine times out of ten it is pure party spirit. And I cling to that bad spirit, and to all its works, as if it were my life. I feel unhappy when you tell me the truth, if it is good truth, about my rival. And where truth is hated in that way love can have no possible home. Truth is love in the mind, just as love is truth in the heart. Trample on the one and you crush the other to death. Now the full-blown party spirit is utter poison to the spirit of love as well as to the spirit of truth. Love suffereth long, and is kind; love rejoiceth not in iniquity, etc. But party spirit is the clean contradiction of an that.
3. By the just and righteous ordination of Almighty God all our sins carry their own punishment immediately and inseparably with them. And party spirit, being such a wicked spirit, it infallibly inflicts a very swift and a very severe punishment on the man who entertains it. You know yourselves how party spirit hardens your heart, and narrows, and imprisons, and impoverishes your mind. You must all know how party spirit poisons your feelings, and fills you with antipathy at men you never saw, as well as at men all around you who never hurt a hair of your head, and would not if they could.
4. Another Divine punishment of party spirit is seen in the way that it provokes retaliation, and thus reproduces and perpetuates itself till the iniquity of the fathers is visited upon the children to the third and fourth generation of them that hate the truth and murder love. And, inheriting no little good from our contending forefathers, we have inherited too many of their injuries, and retaliations, and antipathies, and alienations also. And the worst of it is that we look on it as true patriotism, and the perfection of religious principle, to keep up and perpetuate all those ancient misunderstandings, and injuries, and recriminations, and alienations.
5. Who, then, is a wise man, and endued with wisdom among you? Who would fain be such a man? Who would behave to his rivals and enemies, not as Nehemiah, good man though he was, behaved to the Samaritans, but as Jesus Christ behaved to them? Who, in one word, would escape the sin, and the misery, and the long-lasting mischief of party spirit? Butler has an inimitable way of saying some of his very best and very deepest things. And here is one of his great sayings that has helped me more in this matter than I can tell you.
4. "Let us remember," he says, "that we differ as much from other men as they differ from us." What a lamp to our feet is that sentence as we go through this world! And then, when at any time, and towards any party, or towards any person whatsoever, you find in yourself that you are growing in love, and in peace, and in patience, and in toleration, and in goodwill, and in good wishes, acknowledge it to yourself; see it, understand it, and confess it. Do not be afraid to admit it, for that is God within your heart. That is the Divine Nature — that is the Holy Ghost. Just go on in that Spirit, and ere ever you are aware you will be caught up and taken home to that Holy Land where there is neither Jerusalem nor Samaria. There will be no party spirit there. There will be no controversy there.
(A. Whyte, D. D.)
What do these feeble Jews? —
Christian Age.It is often more difficult to endure the stinging of insects than to face the bravest perils. Explorers in tropical countries find these tiny, noxious creatures much more destructive of their peace and comfort than the larger and more deadly animals which sometimes beset them. Many a man faces courageously a grave peril who becomes a coward when a set of petty annoyances have worn his nerves out and irritated him to the point of loss of self-control. Every man who attempts an independent course of life, whether of thought, habit, or action, finds himself beset by a cloud of petty critics, who are, for the most part, without malice, but whose stings, inspired by ignorance, are quite as hard to bear as they would be if inspired by hate. The misrepresentations and misconceptions which good men suffer are a part of the pathos of life. The real answer to criticism is a man's life and work. A busy man has no time to stop and meet his critics in detail; he must do his work, and let that be his answer to criticism.
So we built the wall.1. They built it notwithstanding sneers. "What do these feeble Jews?" Sanballat said. All the Sanballats are not dead yet. Often, when you would attempt some new or difficult work for Christ, there are a good many modern Sanballats ready to stand about and say, "You can't do anything; you are not strong enough; you are not experienced enough; you haven't money enough; the idea of your attempting such a thing!
2. they built the wall, notwithstanding active opposition. they kept right on steadily building. Said the great William Carey — who wrought such wonders, and against such opposition, in modern missions — to his son Eustace, "Eustace, if they say I am a genius, it is not true; but if they say I can plod, that is true. Yes, I can plod, I can plod." And a plodding persistence, in the face of almost any opposition, is sure at last to triumph.
3. They built the wall, notwithstanding despairing friends. I have been reading how General Washington, only a little time before the battle of Yorktown, was in the very darkest time of the long, hard struggle. Friends on every side were despairingly saying, "You can't do it; you might just as well give up." But the great Washington would not let himself despair. Whoever else might, he would not. He would keep at it; and, keeping at it, notwithstanding the despair of friends, a nation's independence was achieved at Yorktown.
4. They built the wall by prayer. I asked Mr. Spurgeon once how he prayed. He answered, "I go to the Bible and find a promise applicable to my need, then I reverently plead that promise before the Lord, asking Him to keep it for Jesus' sake; and I believe God will, and He does." That is the prayer of faith — the prayer of great grip on the Divine promise.
5. They built the wall by working together. Did you notice that "we"? "So 'we' built the wail," our Scripture says. Even one is worth something, but two are worth more, and many striving together are worth immeasurably more. Associate others with yourself, or yourself with others. It was because the Rough Riders rushed up the heights of San Juan together, and because the coloured regiments rushed up together, and together with them they were enabled to plant Old Glory on the summit. Fellow ship is better than individualism in all noble service.
6. They built the wall by willingness on the part of each to do whatever he could. Sometimes they bore burdens; sometimes they grasped swords and spears; sometimes they stood sentinel. There was no selfish picking and choosing. There was no mean declaring "I will do this, but I won't do that." Each one was ready to do any. thing; the thing which seemed just then the thing best to be done. It is no wonder that the wall went steadily and triumphantly up.
7. They built the wall by courageous trust in God. Said Nehemiah, "Be not afraid of them; remember the Lord."
(W. Hoyt, D. D.)
For the people had a mind to work —
1. Earnestness. Earnestness is an important factor in all Christian work and consists —(1) In a thorough persuasion of the truth of the message we make known — the efficacy of the remedy we convey to men.(2) A deep sense of the value of those we seek to save.(3) An intense conviction that it is God's work and not our own we are seeking to do.
5. Prayerfulness.Summing up these characteristics, we may say to the Christian worker, "Add to your work earnestness, and to earnestness persistency, and to persistency union, and to union wisdom, and to wisdom courage, and to courage prayer"; "for if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ" (2 Peter 1:8).
(W. P. Lockhart.)
The Church.This implies —
I. A RECOGNITION OF THE DUTY OF WORK.
II. A RECOGNITION OF THE PRIVILEGE OF WORK.
III. AN EARNEST SYMPATHY WITH, AND LONGING FOR, THE RESULTS OF WORK.
I. THE WORK. Circumstances have changed, and the methods are altered, but the work is the same. You are entitled to ask me, "What are we to do?"
1. Bear the insignia of your religion before the world. Let all men know that you are the followers of Christ.
2. Maintain His public worship.
3. Christianise the world.
II. THE MIND. This implies —
4. Thoroughness amid discouragement and opposition.
(T. Davies, M. A.)
Essex Remembrancer.I. THE WORK THE JEWS HAD TO PERFORM. The work they had undertaken was one in which it was natural to suppose they felt the deepest possible interest. It will be admitted that the work they had undertaken was a great work. Then as to the magnitude of the work, it is indescribable — it is, in a word, to seek the present and eternal salvation of a guilty, ruined, and perishing world. Nor must good men lose sight of the fact, that this glorious work is to be accomplished, not by miracle, nor by a Divine power or agency in the abstract, but by the feeble, and of itself powerless, instrumentality of Christian men, as accompanied with the sanctifying and saving influences of the Holy Spirit of God.
II. THE OBSTACLES WHICH, IN THE PROSECUTION OF THEIR WORK, THE JEWS HAD TO ENCOUNTER. The Church, then, must never forget that her adversaries are both numerous and powerful. But have not the Church's greatest difficulties often proved her greatest blessings? It has led the Lord's people both to see and to feel more of their dependence upon Him.
III. THE SPIRIT IN WHICH THE JEWS CARRIED ON THEIR WORK. They had their minds, that is to say, their souls, in it, and they were determined to accomplish it. They loved their Master, their work, and each other.
IV. THE SUCCESS OF WHICH THEIR LABOUR WAS PRODUCTIVE.
1. Are there any of us who are engaged in the Lord's service, but whose hearts are not in it?
2. Are there any who have no disposition to labour for the Lord Jesus Christ?
I. CO-OPERATION. "The people had a mind to work." Nehemiah was, of course, the ruling spirit. He was only one man, but he was one of those men who count for thousands. He was one of those men who not only embody but create the spirit of an age and lead it on to victory. He was only one man, but in this world men have not to be counted but weighed; and it is when men are weighed — weighed as to their intellect, their convictions, their courage, their principles, their self-denial — that it is seen that one man is not as good as another. All the great epochs of the world have gathered around one man, just as the restoration gathered around Nehemiah, and so filled his soul that the electric power of his patriotic purpose enkindled the hearts of the people with a flame that never expired till the work was done. Then as ever, it was seen that the world's work must be done by a combination of men who toil with the brain and who toil with the hands. Nehemiah was architect, clerk of the works, diplomatist, general, all in one. But he could have done nothing unless he had been able to secure the co-operation of the people. There is here a lesson on the value and the necessity of co-operation in work for Christ. Success in war is due to two principles — the one is divide your enemy, and the other is unite yourselves. On these two conditions success is certain. Real and vital co-operation in Church work will be equally successful. There may be a Church and no co-operation. It may be a mass, but not a body. Many individual men do far more than a society, because the individual men work, and the society does not, but thinks that it has fulfilled all its duty when it has appointed a committee, with its usual complement of officers. You would think that an army had strangely misconceived its mission if because it saw its staff-officers it lay down and left the fortunes of battle to be settled by them. But this is just what is done by societies which devolve on committees the whole work.
II. CHEERFUL RESOLUTION. There is a great deal of work done in our world, and has always been, in which there has been no mind at all, either in the shape of intelligence or goodwill. I suppose that some of the greatest structures of the world were so built — the Pyramids, the great aqueducts of Rome and the Coliseum. The slaves had not a mind to work, but had an eye to the rod of the taskmaster. You will search this book in vain for the trace of a taskmaster. They had a mind to work, and not to criticise or cavil. This is a suggestive warning to all such characters in our day. Many have a mind only to think, and not to work. You ask them to come and set their shoulder to the wheel, but they prefer to spend their time in solving, so far as they can, sundry theological or religious fiddles. H by their thinking they accomplished anything, then they might think on, but they are like a corn-mill, the stones of which are perpetually revolving, but there is no corn between them, and so they only grind themselves. More doubts are removed and more difficulties are solved by working than by thinking. "If any man will do the will of God," etc. Some people have a mind to speak, but not to work. Speech is good enough in its place. The end of all talk should be action. As a rule most work is done where there is least noise. When a machine goes noiselessly, it means that the friction is reduced to the smallest possible quantity, and that the force is not wasted on the process, but comes out in the accomplished work. At the building of Babel there was far more noise than at the building of the temple, but the temple was the successful work. Their heart was in their work, and by their heart we mean chiefly their purpose and their cheerfulness. He that works without a will is nothing better than a machine, and may be worse. When people have a mind to work there will be no unseemly ambitions, no quarrels for posts of honour. The man who can lighten labour with a song is likely to be a good worker. He will be like a soldier, who marches best to the rhythmic throb of the drum, and to the sounds of inspiring music. As to Christian work, none can be entitled to such a name unless it be cheerful. God loveth, we are told, not a giver, but a "cheerful" giver. If we show mercy we are to show it cheerfully. We are to serve the Lord with gladness. We are to come into His presence with songs. Saints are to be joyful in the Lord.
III. WORK CROWNED WITH SUCCESS.
(Enoch Mellor, D. D.)
I. THAT WE HAVE A GREAT AND AN IMPORTANT WORK DEVOLVING UPON US: to aid in raising the world from the ruins of the fall, and restoring it to something of its former order and beauty, that the Lord may dwell among us. This work has been committed to the Church. It is her high corn, mission. This work must commence with our own hearts.
II. THAT THIS WORK MUST RE ENGAGED IN WITH CONSECRATED ZEAL AND ACTIVITY.
III. THE DILIGENT USE OF ALL APPOINTED MEANS. Nehemiah having set his heart upon his work, judiciously employed every means calculated to promote it.
1. Let us stimulate each other to engage vigorously and unitedly in this work. Generally speaking, there is only a small fraction of every Church that engages actively in the great purposes of religion.
2. Having brought all the truly pious up to a proper point, we should then address ourselves, every one to his proper sphere of labour.
IV. THAT IN THE USE OF MEANS THE WORK MUST BE FOLLOWED UP WITH FORTITUDE AND PERSEVERANCE. Such was the perseverance of the Jews in rebuilding the walls, that they never pulled off their clothes, except for the means of cleanliness, during the whole of the work; but continued night and day working. There was no time for delay or indulgence.
V. THAT TO INSURE THE SUCCESSFUL ISSUE OF THE WORK, THERE MUST BE AN ENTIRE DEPENDENCE ON THE BLESSING OF GOD. Here was the grand secret of Nehemiah's success. He first sought Divine direction, then employed the means, and then implored the Divine blessing. In no other way can we account for the rapid progress of the work, and its successful issue in so short a time.
I. THE PERSONS BY WHOM THE WORK WAS MAINLY PERFORMED.
II. THE SPIRIT IN WHICH IT WAS ACCOMPLISHED. In a great multitude of instances the work of conversion or reform is begun too near the surface. You ask the hand to work, and what is wanting is the mind to work. What we want is, not a new power but a new disposition, to have the mind newly cast in the image and character of God. It is in vain to change the hand of the watch if the mainspring is defective; it is in vain to heal the muscle or the sinew if there is no life's blood in the heart; it is in vain to mould the mere image of a man if the spirit of life is not communicated. All these typify the man without the mind, without the will.
(J. W. Cunningham, A. M.)
(D. L. Moody.)
But it came to pass, that when Sanballat, and Tobtah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls...conspired all of them together.
I. THINK OF THOSE FOES OF THE FAITH Nehemiah had to withstand.
1. There was Noadiah the prophetess. She would have put Nehemiah "in fear." She used a sacred position and the name of God to cheek the efforts of a good man. Noadiah could threaten, instil doubts, and arouse dread. The Church to-day lacks courage. Too many Noadiahs are prophesying evil things, and leading others to believe that Christian missions, Christian social efforts, Christian gospel preaching, and Christian hopes of the final triumph of truth are only doomed to disappointment, but the Noadiahs are often wrong. Pessimists, philosophical or ecclesiastical, are all the prey of paralysis.
2. Then there was Shemaiah (Nehemiah 6:10), who was "shut in the temple." He pretended that great danger approached. He sought to allure the Reformer into a state of inactivity. He said: "Let us shut the doors of the temple, for they will come and slay thee; yea, in the night, they will come and. slay thee." However, Shemiah had his price. He had been hired. Money dictated his actions as it does that of many mercenary hinderers of the truth, especially the men who say, "We exist for the benefit of the people."
3. Then there was Sanballat the Horonite. He was a most dangerous enemy. He had a position at Samaria, the nearest strong city. He had special influence also with the garrison. Of him it is said, "Sanballat was very wroth, and took great indignation, and mocked the Jews and spake before his brethren (relations), and the army of Samaria." He said, "What do those feeble Jews? Will they sacrifice? Will they make an end in a day? Will they revive the stones out of the heaps of rubbish that are burned?" He raged. His anger was like Nebuchadnezzar's furnace, heated seven times hotter than usual. It was like the fires of the Inquisition that did put out evangelical truth throughout Spain, and nearly through France. Sanballat was most irritating to Nehemiah, for he taunted him bitterly. He sought in every way to check the work by abuse of the courageous leader. Sanballat, indeed, was a bitter east wind.
4. Tobiah, who lived at Ammon, was another enemy. He had power over a province. He had probably reached his post by flattering when a slave in the imperial court. Nehemiah calls him the slave (Nehemiah 2:19) (where servant should be rendered slave). He was a sprung-up, conceited opponent of the truth. He assumed that wisdom would die with him. This Tobiah was acquainted with the internal state of Jerusalem, and had shown contempt for the efforts of Nehemiah. He said, "Even that which they build, if a fox go up, he shall even break down their stone wall" (Nehemiah 4:3). He ridiculed their aims, and kept up a constant intrigue with those within who were disaffected (Nehemiah 6:17). This man, even after the temple was finished and the walls built, managed to establish himself in the sacred place itself, because he had relationship with the chief priest (Nehemiah 13:8). This man may represent those who are traitorous betrayers, and who now cast ridicule upon the truth, or on efforts after the truth — those who, pretending to help Protestant truth, are its betrayers.
5. Another enemy was Geshem or Gashmu an Arabian (Nehemiah 6:6). Geshem and Gashmu seem to have been identical. He was an Ishmaelite. He was a wild, characterless man —"an idle chatterer." He had nothing to lose and everything to gain by opposition. He brought false charges against Nehemiah as one who only wished to set up a sovereignty, and to be independent of the central power at Susa (Nehemiah 6:6). Most dangerous of all enemies was this Geshem, or Gashmu, for he could insinuate that mean motives were the spring of holy efforts. He was a whisperer. Oh, how very many Gashmus there are even now! They are of no importance, save that they can spread reports, and do much damage. Gashmus will say that they pretend to be anxious about the cause of God, when they are only anxious to gratify their own ambition. Or Gashmu will say that Christians only desire advance in material prosperity. The Gashmus are too indifferent to understand the enthusiasm of Christians.
6. Noadiah, Shemaiah, Sanballat, Tobiah, and Gashmu were united. They were cunning and cruel. They had allies within Jerusalem. Some were half-hearted. Individually we have traitorous tendencies to indifference and ease in our souls. We have many enemies whom we find represented by the Ammonites and Arabians. They are such as these — doubts as to whether we are converted, or unbelief as to Christ's acceptance of us, or superstitious and self-righteous leanings, seductions of the world, of pleasure, of wealth, of fame, desire to have the good opinion of the world, desire to be known rather as "good fellows" than good Christians. To be without temptation would be to be without that element that goes to form character. "Better have the devil's war than have the devil's peace."
II. Nehemiah teaches us HOW TO RESIST THE ENEMIES OF THE TRUTH.
1. He resisted by establishing sentinels, setting the watch to give warning; he resisted by placing weapons into the hands of all. Our weapons of defence are God's commands, God's promises, God's love. Nehemiah resisted by teaching the people to keep behind their defences. We, when assaults on our faith or temptations come, should get behind the walls, should keep within conscience — keep within the Word.
2. Nehemiah resisted his foes by pressing all into service. "None were despised."
3. Nehemiah resisted his foes by inspiring his people with confidence in God. God is mightier than our foes.
4. Nehemiah resisted also by insisting that there should be no parleying with the enemy. "Answer him not again." He resisted by leading the people to be as unrestful in toil as unceasing in outlook. "They laboured, and half of them held the spears from the rising of the morning till the stars appeared" (Nehemiah 4:21). He inspired his followers with courage, saying, "Be not afraid of them. Remember the Lord, great and terrible, and fight for your brethren, your sons, your daughters, your wives, and your houses." And again, "Our God shall fight for us" (Nehemiah 4:14, 20). Words these worthy to be the battle-cry of the Church. Moreover, Nehemiah resisted best by setting an example of courage. "Should such a man as I flee?" All Christian life should be courageous. Shall we, in view of the value of our souls, yield to evil? The more we work for Christ and watch against evil, the stronger we shall become. Soldiers are not kept idle while in garrison; work of some kind is always found for them. If unemployed they would soon become flabby, weak, and without muscle. There is ever something in Christian life to develop the watchful and the heroic. Persistency prevailed. We are told that "when his enemies heard of the fact that the wall was finished they were much cast down in their own eyes" (Nehemiah 6:16). Walls had risen which they could not batter. Crestfallen, the enemies had to depart. Chroniclers might have said of them, as it was written of Charles VIII. of France, and his expedition against Naples, "They came into the field like thunder, and went out like a soft shower." So went away, in the time of Nehemiah, the enemies of God's struggling Church. "God brought their counsel to nought."
And to hinder it.
Monday Club Sermons.I. THE WORK NEHEMIAH WAS COMMISSIONED TO DO.
II. HOW NEHEMIAH'S WORK WAS HINDERED.
1. By ridicule.
2. By weariness (ver. 10).
3. By fearfulness (ver. 12).Many now feel that there is danger in building the walls of Zion.
(1) (2) (3) 4. By bribery. No other cause so weakens the Church as defection in her own membership. III. THE MEASURES BY WHICH NEHEMIAH ACCOMPLISHED HIS WORK. 1. Prayer. 2. Sagacious efforts. 3. Single-ness of aim. Nothing could divert him. 4. Enthusiasm. Zeal in one heart sets other hearts burning. There is a suggestive legend of the venerable which tells us that when he was old, with eyesight almost gone, one of his scholars led him to a heap of stones, and told him they were people; this was enough. The aged servant was true to his commission. With fiery tongue he preached the gospel. He ended as usual with the doxology, "To whom be glory through all the ages." Then from that heap of stones a voice rose, "Amen venerabilis Bede!" True zeal springs not from impulse, but from conviction. 5. His securing the co-operation of the people. "Every one to his work." When Wesley was asked the secret of his success, he replied, "To my voice in the pulpit on the Sabbath the people add a thousand echoes during the week." (Monday Club Sermons.)
(2) (3) 4. By bribery. No other cause so weakens the Church as defection in her own membership. III. THE MEASURES BY WHICH NEHEMIAH ACCOMPLISHED HIS WORK. 1. Prayer. 2. Sagacious efforts. 3. Single-ness of aim. Nothing could divert him. 4. Enthusiasm. Zeal in one heart sets other hearts burning. There is a suggestive legend of the venerable which tells us that when he was old, with eyesight almost gone, one of his scholars led him to a heap of stones, and told him they were people; this was enough. The aged servant was true to his commission. With fiery tongue he preached the gospel. He ended as usual with the doxology, "To whom be glory through all the ages." Then from that heap of stones a voice rose, "Amen venerabilis Bede!" True zeal springs not from impulse, but from conviction. 5. His securing the co-operation of the people. "Every one to his work." When Wesley was asked the secret of his success, he replied, "To my voice in the pulpit on the Sabbath the people add a thousand echoes during the week." (Monday Club Sermons.)
(3) 4. By bribery. No other cause so weakens the Church as defection in her own membership. III. THE MEASURES BY WHICH NEHEMIAH ACCOMPLISHED HIS WORK. 1. Prayer. 2. Sagacious efforts. 3. Single-ness of aim. Nothing could divert him. 4. Enthusiasm. Zeal in one heart sets other hearts burning. There is a suggestive legend of the venerable which tells us that when he was old, with eyesight almost gone, one of his scholars led him to a heap of stones, and told him they were people; this was enough. The aged servant was true to his commission. With fiery tongue he preached the gospel. He ended as usual with the doxology, "To whom be glory through all the ages." Then from that heap of stones a voice rose, "Amen venerabilis Bede!" True zeal springs not from impulse, but from conviction. 5. His securing the co-operation of the people. "Every one to his work." When Wesley was asked the secret of his success, he replied, "To my voice in the pulpit on the Sabbath the people add a thousand echoes during the week." (Monday Club Sermons.)
4. By bribery. No other cause so weakens the Church as defection in her own membership.
III. THE MEASURES BY WHICH NEHEMIAH ACCOMPLISHED HIS WORK.
2. Sagacious efforts.
3. Single-ness of aim. Nothing could divert him.
(Monday Club Sermons.)
I. Those who said, "YE SHALT NOT DO IT." Sanballat, Tobiah, and Geshem, etc. These are the least to be dreaded.
II. Those who said, "YOU OUGHT NOT TO DO IT." Those were the Jews who dwelt by these Samaritans. They were near neighbours to them; so near as to be influenced by their threats and their derision. This was a danger far more serious than that which came directly to the good governor from the wicked Sanballat. The solicitation of friends was far more likely to weaken his forces than the intimidation of foes. This would tend to consolidate the people for defence, while that would draw them off little by little, a few to this village and a few to that, until a considerable part of them would be found to have melted away. The pleas of friendship are stronger than the threats of enmity. This kindly interest shown in their welfare, this fear in their behalf, and the possible need of them at home — these were strong inducements to them to desert and go back to their various villages. This is a plea, too, which can be repeated many times. So while the threats are recorded as repeated twice, this call to return to those who loved them was made in one form or another as many as ten times. Let the Church of Christ and let the Christian man beware of these friendly voices which urge them to withdraw from the service on which they have entered, or from some special part of it, because it may involve some danger or some sacrifice. It is those who live near the enemy who reinforce his threats with their friendly entreaties; who add to their" You shall not do it," their own "Please do not do it." Especially if we are-in any way building the walls of Jerusalem, helping the cause of God and His kingdom, we will be wise to beware of the call of those we have just left to enter on this service when they say, "Ye must return to us,"
III. Those who said, "WE CANNOT DO IT." This was the most pressing peril that could befall Nehemiah and his mission. A deserter is more demoralising than a dozen foes. One taken from the helpers and added to the hinderers makes a difference of at least two. Their complaint is twofold.
1. They find that their strength has given out.
2. That there is much "rubbish," in the midst of which they had to build. Out of the past city came the obstacles to the building of the future city. Some of the worst hindrances to the accomplishment of our work as Christians and as Christian Churches are those whose origin is in our own past selves, lives, habits — the rubbish which has fallen from the neglected walls of our own living. For the future, daily penitence and prayer will prevent the accumulation of so much rubbish that we cannot build.
(George M. Boynton.)
I. THEY TRIED LAUGHTER. God's people at work on the walls of Zion are continually told that it is no use, they shall have their labour for their pains. A hundred years ago William Carey was dubbed "the consecrated cobbler" for proposing the evangelisation of India, but to-day all Christendom delights to do him honour. God crowns the heroism that can face an epithet. All efforts at political and social betterment are met in the same manner. The same is true of the rebuilding of personal character. It is hard work to rebuild the walls of manhood out of the rubbish-heaps of mislived years while old comrades stand by pointing their fingers and cracking jokes, but by God's grace it can be done.
II. THEIR OPPOSITION ASSUMED THE FORM. OF THREATENING (Nehemiah 2:19). A good work is always in the realm of danger, because it is in the nature of lese majeste — rebellion against the prince of this world. A reformer never goes scot-free. Loss of business or social standing, ostracism, political decapitation, are some of the penalties which a true man is ever called upon to confront in the discharge of duty.
III. THEY PROPOSED A COMPROMISE (Nehemiah 6:2). Duty knows no compromise. The only way to serve God is unreservedly. The only way to avoid evil is not to tamper with it. The apparently innocent diversions of Vanity Fair gave the Pilgrim more trouble than all the giants and lions along his way. Diluted theology and limp morals will sap the vitality of the most vigorous man or Church. Right is right; to dilute it makes it wrong. Truth is truth; to adulterate it makes it error. Duty is duty; to alloy it with disobedience makes it sin. Conclusion: Observe how these efforts were met.
1. By prayer. John Knox is said to have bedewed the walls of his closet with hie tears of supplication. George Washington was glad to profess his dependence upon God. Abraham Lincoln, when asked if he was accustomed to pray, answered, "The man who would assume to perform the duties of the Presidency without seeking Divine guidance must be a blockhead." No man can ever afford to spend a prayerless day.
2. A watch was set. The countersign was given; it was the same that long afterwards rang from the lips of the Roundheads in their struggle for English freedom, "God with us" (ver. 20). The authorship of the famous maxim, "Trust in God and keep your powder dry," may be traced to Nehemiah. No enterprise fails that is backed by faith and works.
3. Nehemiah and his men kept on working. Prayer, vigilance, and patient continuance in well-doing can work wonders.
(D. J. Burrell, D. D.)
II. III. IV. (J. M. Randall.)
III. IV. (J. M. Randall.)
IV. (J. M. Randall.)
(J. M. Randall.)
(J. M. Randall.)
We made our prayer unto our God, and set a watch.
Homilist.I. THE DUTY OF PRAYER.
1. Prayer implies trust.
2. It implies acknowledged weakness.
3. It realises Divine power. Hence in the Christian life that man is only safe, prosperous, or happy who is constantly on his knees.
II. ACTIVE VIGILANCE AND DUTY. God's help is not intended to favour indolence, but to encourage exertion. The husbandman knows that God gives the increase, and therefore ploughs and sows. A man may talk, says Jay, about casting his care upon God, and may sing "Jehovah-Jireh" with all his energy as long as he pleases, but if he is idle, dissolute, foolish, he only tempts God, not trusts Him, for if a man will not work neither shall he eat. We have to carry on a greater work than Nehemiah. An enemy is endeavouring to prevent us building our eternal habitations, to hinder our work of preparation for heaven. Let us give our mental, moral, intellectual ability to working out our own salvation, knowing that God worketh in us to will and to do.
The Study.I. THE APPEAL OF THE CHURCH OF GOD.
1. Recognising their weakness and dependence, they prayed unto God.
2. In spite of discouragements these men prayed. "Nevertheless."
3. They must have been encouraged by remembering what relation God sustained towards them. "Our God."
4. They united in supplication.
II. THE RELIANCE OF THE CHURCH UPON ITSELF. "Set a watch."
1. There are enemies all around us.
2. God will not do for us what we can do for ourselves.
3. Our enemies are vigilant and untiring.
4. Our enemies conspire together. There is an unholy alliance of the forces of evil.
I. LET US MAKE OUR PRAYER TO GOD.
1. It is recommended by God Himself — "Call upon Me in the day of trouble," etc.
2. The very exercise of prayer is useful.
3. Prayer is the forming of a confederacy with God.
II. SET A WATCH, BECAUSE OF OUR ENEMIES, NIGHT AND DAY.
1. Impress your minds with a sense of your danger.
2. Study your constitutional weakness and failings.
3. Observe how you have already been foiled or ensnared.
4. Guard against the beginnings of sin.
5. Avoid the occasions of sin.Nothing is more dangerous than idleness. Our idle days, says Henry, are the devil's busy ones. Stagnant waters breed thousands of noxious insects; but this is not the case with living water.
I. His PRAYERFULNESS.
II. His WATCHFULNESS. Watchfulness without prayer is pre sumptuous pride, but prayer without watchfulness is presumptuous sloth. Confidence in the help of God must not prevent the use of all proper means for safety and deliverance. God promised Paul the lives of all on board the ship in which he sailed; but they were to use the means of safety. "Some on boards, and some on broken pieces of the ship; and so it come to pass that they escaped all safe to land." While the Christian is surrounded with a powerful conspiracy of all the principalities of evil, he should aim at a military discipline of his heart and his thoughts. His conscience, like the trumpeter at Nehemiah's side, should be always awake.
III. HIS INDUSTRY.
IV. HIS EXALTED COURAGE, ASSOCIATED WITH A HOLY CAUTION.
V. HIS CHEERFULNESS IN THE PERFORMANCE OF HIS ARDUOUS DUTIES.
(R. P. Buddicom.)
(R. P. Buddicom.)
I. PRAYING IS THE MOST IMPORTANT STEP OF LIFE. If a bad man would be good, the first step should be that of prayer. And our last breath when we leave this earth for the other world is prayer.
II. If our prayers are to bless us, we must PRAY EARNESTLY.
III. MOREOVER, WHEN WE PRAY WE ARE NOT TO NEGLECT THE MEANS OF MAKING OUR PRAYER EFFECTUAL. We are to do as Nehemiah did — pray to God, and set a watch. I am not afraid of thieves; but while I pray to God to let His angels encamp about my house and guard it, I do not expect the angels to come into my lobbies and lock the doors. I can do that. While we pray we are not to neglect any means at our hands for doing the work for which we pray. In the same way, a working man who earns a couple of pounds a week may pray, "O Lord, provide for me, and keep me from debt." It is right thus to pray, but then let not the working man neglect the means which are in his power to fulfil the prayer; let him put by two or three shillings a week to provide for any time of need. Some people seem to think that religion is a kind of spiritual charm, like the horse-shoe that our superstitious forefathers nailed behind the front door to keep out the "bogies." They think that religion is for them to say prayers and go to church, and then God will keep them from hell. Oh, no.
IV. While we pray for success, let us take heed to WATCH FOR OPPORTUNITIES OF DOING GOOD. A wealthy farmer, whose haystacks were numerous, and whose barns were full of corn, on reading in the newspapers about the great distress in the time of the cotton famine, prayed earnestly at the family altar that the poor might be fed and clothed, but he did not send any donation to the fund, and the next Sunday he uttered the same prayer. On the way to church the little son said, "Father, I wish I had your corn." "Why, my boy, what would you do with it?" "Father, I would give it to the hungry people for bread." It is no use praying that the hungry may be fed if you will not help to feed them from your full cupboard. The purpose of prayer is — asking God to give you power to do good, and then seeking opportunities to exert that power.
I. First guard, PRAYER.
1. It was a prayer that meant business.
2. It was a prayer that overcame difficulties.
3. It was a prayer that came before anything else.
4. It was a prayer that was continued.
5. It was a prayer that was home-made.
6. It was a prayer that went to the home of prayer.
7. It was a prayer saturated with faith.
II. Second guard, WATCHFULNESS. This setting of a watch was —
1. A work appointed.
2. A work carefully done.
3. A work continued.
4. A work quickened by knowledge.
(1) (2) (a) (b) (3) (4) (5) III. I finish by PUTTING THE TWO GUARDS TOGETHER. Neither is sufficient alone. ( C. H. Spurgeon.)
(2) (a) (b) (3) (4) (5) III. I finish by PUTTING THE TWO GUARDS TOGETHER. Neither is sufficient alone. ( C. H. Spurgeon.)
(a) (b) (3) (4) (5) III. I finish by PUTTING THE TWO GUARDS TOGETHER. Neither is sufficient alone. ( C. H. Spurgeon.)
III. I finish by PUTTING THE TWO GUARDS TOGETHER. Neither is sufficient alone. ( C. H. Spurgeon.)
III. I finish by PUTTING THE TWO GUARDS TOGETHER. Neither is sufficient alone.
( C. H. Spurgeon.)
1. Their warehouse, or heart and memory, wherein they should store up precious things, holy affections, grateful remembrances, etc.
2. Their workhouse, or their actions, wherein they retail to others, for God's glory, the grace entrusted to them.
3. Their clock-house — their speech — which must always, like a well-tuned bell, speak the truth accurately; and meaning also their observance of time, redeeming it by promptly doing the duties of every hour.
4. Their counting-house, or their conscience, which is to be scrupulously kept, and no false reckonings allowed, lest we deceive our own souls.
(J. M. Randall.)
And there is much rubbishI. THAT THERE IS TOO MUCH "RUBBISH" IN THE PULPIT. Carlyle, in giving a whimsical instance of the importance attached to etiquette at the Court of Louis XVI., while the infuriated mob were demanding entrance to his private apartments, compares it to the house-cricket still chirping amid the pealing of the trump of doom. And so, too, when the ambassador for Christ doles out to souls perishing for the Bread of Life the vain speculations of metaphysics and philosophy, he ought to be held accountable for the spiritual slumber which such narcotics are certain to produce.
II. Another reason why the walls of the spiritual Jerusalem are not built up with more rapidity is because of the "RUBBISH" ABOUT THE POST. The minds of multitudes are bewildered and turned aside from the pursuit of the one thing needful by unprofitable discussions concerning the modes of baptism and the disposition to magnify unimportant things into essentials.
III. The heaps of "RUBBISH" ABOUT THE LORD'S TABLE is another reason why the walls of the spiritual Jerusalem are built up so slowly.
IV. Then there is the "RUBBISH" OF FLIMSY EXCUSES WHICH BLOCKS UP THE PATH OF LIFE.
(J. N. Norton.)
I. II. III. IV. V. VI. VII. VIII. (David Brook, M. A.)
II. III. IV. V. VI. VII. VIII. (David Brook, M. A.)
III. IV. V. VI. VII. VIII. (David Brook, M. A.)
VI. VII. VIII. (David Brook, M. A.)
VI. VII. VIII. (David Brook, M. A.)
VII. VIII. (David Brook, M. A.)
VIII. (David Brook, M. A.)
(David Brook, M. A.)
I. OF THE BUILDING OF THE CHURCH, WHICH IS THE JERUSALEM OF GOD.
1. When the apostles began to build for God, there lay before them towering heaps of rubbish.
(1) (2) (3) 2. Soon after apostolic times came the old Roman rubbish. 3. At present there is still much rubbish coming from the world, the flesh, and the devil. II. THIS IS EQUALLY TRUE OF THE TEMPLE OF GOD, WHICH IS TO BE BUILT IN EACH ONE OF OUR HEARTS. There is oftentimes in Christian people the old rubbish — 1. Of legal thought, of legal acting, of legal fearing. 2. Of old habits. 3. Of worldly associations. 4. Lofty thoughts of ourselves, engendered by worldly prosperity and spiritual acquisitions. ( C. H. Spurgeon.)
(2) (3) 2. Soon after apostolic times came the old Roman rubbish. 3. At present there is still much rubbish coming from the world, the flesh, and the devil. II. THIS IS EQUALLY TRUE OF THE TEMPLE OF GOD, WHICH IS TO BE BUILT IN EACH ONE OF OUR HEARTS. There is oftentimes in Christian people the old rubbish — 1. Of legal thought, of legal acting, of legal fearing. 2. Of old habits. 3. Of worldly associations. 4. Lofty thoughts of ourselves, engendered by worldly prosperity and spiritual acquisitions. ( C. H. Spurgeon.)
(3) 2. Soon after apostolic times came the old Roman rubbish. 3. At present there is still much rubbish coming from the world, the flesh, and the devil. II. THIS IS EQUALLY TRUE OF THE TEMPLE OF GOD, WHICH IS TO BE BUILT IN EACH ONE OF OUR HEARTS. There is oftentimes in Christian people the old rubbish — 1. Of legal thought, of legal acting, of legal fearing. 2. Of old habits. 3. Of worldly associations. 4. Lofty thoughts of ourselves, engendered by worldly prosperity and spiritual acquisitions. ( C. H. Spurgeon.)
2. Soon after apostolic times came the old Roman rubbish.
3. At present there is still much rubbish coming from the world, the flesh, and the devil.
1. Of legal thought, of legal acting, of legal fearing.
2. Of old habits.
3. Of worldly associations.
4. Lofty thoughts of ourselves, engendered by worldly prosperity and spiritual acquisitions.
( C. H. Spurgeon.)
(W. Hardman, LL. D.)
And our adversaries said, They shall not know.I.
II. III. IV. (Matthew Newcomen.)
III. IV. (Matthew Newcomen.)
IV. (Matthew Newcomen.)
I. In this serpentine, crafty, and malicious dealing of these wicked men appeareth THE OLD SERPENTINE NATURE AND MALICE OF SATAN.
II. The next property of the serpent that appeareth in them is that THEY MERCILESSLY WOULD MURDER THEM WHEN THEY HAD ONCE THUS SUDDENLY INVADED THEM.
III. The last property of Satan appeareth here in these wicked men, IN THAT THEY WOULD GLADLY OVERTHROW THIS BUILDING OF JERUSALEM, THAT IT SHOULD NEVER BE THOUGHT OF ANY MORE.
Remember the Lord, which is great.
I. THE POWER OF MEMORY.
II. THE APPLICATION OF THE TEXT TO OURSELVES.
1. Parents should remember that God regards them as stewards, to whom are committed the care, the instruction, and the discipline of their offspring.
2. Children should remember that forgetfulness of the claims of home, of a father, of a mother, is a forgetfulness of God.
3. Employers should "remember the Lord" in the example which He furnishes of gentleness, patience, kindness, forbearance, and deep humility.
4. Servants should "remember the Lord," that He "took upon Him the form of a servant." Conclusion: Remember the promises He has made, the deliverances He has wrought, the blessings He has conferred, the invitations He has given, and the relations He now fills. Remember Him — in calamity to trust Him, in prosperity to praise Him, in danger to call upon Him, in difficulty to expect His interference. Remember Him, for it is your duty, it is your privilege. Remember Him, for He never forgets you.
Every one unto his work.
(H. W. Beecher.)
i.e., the loss of the ironclad Victoria, the staunch steadfastness of our British sailors was grandly illustrated. When the crash came, instead of a wild rush on deck of all below, every man remained true to his post. All knew that a serious collision had occurred, yet the most perfect order was maintained. The engineers kept their eyes on the indicator and moved their levers as directed, in spite of the fact that their lives were in imminent danger. Even when it was seen that the vessel was settling down, and all were called on deck, the men ranged themselves in line, and the order, "Right about face," was obeyed, though while in the act the vessel heeled over, and all were precipitated into the sea. Our personal duty: — The only way to regenerate the world is to do the duty which lies nearest to us, and not to hunt after grand, far-fetched ones for ourselves. If each drop of rain chose where it should fall, God's showers would not fall as they do now on the evil and the good alike.
Every one with one of his hands wrought in the work, and with the other hand held a weapon,
I. THIS LIFE IS TO MEN A SCENE OF TOIL. "In the sweat of thy face shalt thou eat bread" is the universal and unchanging law of human life. Inaction is no blessing. The spirit of man stagnates and sickens under it, and it issues in a weariness which is worse than the fatigues of labour. Activity is needful to the true enjoyment of life. Adam was not inactive in paradise (Genesis 2:15). Heaven is a rest, but not a rest of indolence. There "His servants do serve Him." The true labour of life involves self-denial, apprehension, patience, fatigue, disappointment. Every man has a work that is specific and peculiar to him. The great Taskmaster never set two of His creatures the same task. Amid much general sameness, there is the strictest individuality. Life's work is twofold.
1. The secular department. How great is the number of human avocations! And in each of these avocations what a number of workers! And each one has a task given him to do which is as distinct as himself, which no one can do but he, and which is defined by his circumstances, his relations and his endowments.
2. The spiritual department. The work of the soul and of eternity; the end of which is — "to glorify God and enjoy Him for ever."
II. THIS LIFE IS ALSO A SCENE OF CONFLICT. We have to fight —
1. Against ourselves. As internal wars are ever fiercest and most painful, so the battle-ground of a Christian's own heart is that on which he is called to wage the severest fight and win the hardest victory. We have to overcome our sluggishness, our unbelief, our sensuality, our concupiscence, the heavy clog of sense, and the fierce impulse of corruption.
2. Against men. This enemy is called the world. And by it we mean that vast mass of maxims, opinions, beliefs, pursuits, ways, habits, opposed to the mind and service of God, which characterise human society.
3. Against spirits. The devil and his angels, numerous, powerful, malignant (Ephesians 6:12).
(R. A. Hallam, D. D.)
I. CONSTRUCTION. Each of us is put into the world to be a builder, and himself is the building. Each separate disciple is a "habitation of God, through the Spirit." If your faith, your work, your prayers, your watchfulness shall ever succeed in edifying you into anything like a completed Christian, your character will be an edifice where God's glory will be more distinctly manifest than it is over any altar, where His praise will resound more acceptably than from the grandest organ, and where His truth is more effectually preached than from the most eloquent pulpit of any cathedral in the world.
1. Because character is a building it is not therefore to be understood that there is no need in the Christian life for an instant change, or conversion. That comes before the building can be begun to any purpose, or on any right plan. All must be sound at the base. If any man should try to build on a false foundation his work would come to nought. No outside clamps would hold it up. Except ye be converted, ye cannot enter into the kingdom of heaven.
2. We must not take the impression that the formation of Christian character consists in putting pieces of moral propriety together — a patchwork of merits without any all-controlling Divine principle. In all buildings there must be one "design," an organising principle held clearly in the builder's mind. In the structure of character this organising principle is the in working life of Christ. It is the will of God. The spiritual laws are just as necessary, in order to success in a righteous life, as the mechanical laws in order to architectural success. The first of those laws is that God is the centre and object of all religious affections; the second, that Jesus is the way to the Father. Hence — self-renunciation — yielding the heart — submission to the Heavenly Will is the inmost necessity of a Christian character. To the question how we shall build character fair and strong, the answer is — "Believe on the Lord Jesus Christ." Into every particle of life must run this secret power of the Holy Christ — like the builder's invisible design spreading through all the beams and braces and apartments of the house, or else it will be no "habitation of the Spirit." Christian character means a righteous will, a purpose consecrated to God, and acting in all well-doing for man. You may grow in character by doing, thinking, and feeling more vigorously for God and your brother-man. Construction, then, is the multiplying of that inward spiritual energy out of which right outward deeds will be sure to come. It is replenishing the stock of life in the heart. It is making conscience quick, watchful, unbending. It is cultivating loyalty to the voice of God in the soul. It is the increase of humility, sincerity, temperance, integrity, patience, sweetness of temper, submission, benevolence. Additions to these, by whatever means, by Bible and prayer, and sacrament and labour, by the study of them in the lives of heroic saints, are the positive building of character.
II. CONTENTION. In the positive process of achieving good, hindrances are met. It has been said, "There is nothing real or useful that is not a seat of war." Take construction without resistance.If I ignore the fact of sin and forget temptations and simply go on cultivating good, as if there were no opposite, presently I shall find these sins are making assaults on me from behind: my work will be undermined, my pious pains spoilt; I shall be no true builder. On the other hand, take resistance without construction. This will produce a hard, censorious, belligerent type of piety. The sword will crowd out the gentle arts of peace. It makes soldiers against Satan, but not tillers of the soil of God. We become clever disputants, but not good, trusting, patient, loving, holy men and women. Looking out so sharply for the Ammonites and Ashdodites the walls do not go up. We want the watchful eye of the old anchorite, without his austerity. We want the practical activity of the modern reformer without his blindness to the personal foes in his own heart. We want one hand for service, one for battle; when this is understood Christ's Church will be filled with consistent believers and fearless soldiers.
I. THE CHURCH OF GOD HAS STILL A GREAT WORK TO DO FOR THE SALVATION OF THE WORLD. The walls of many a Jerusalem are down and need building up. Injustice, oppression, and wrong are found in many places.
II. HOW IS THE CHURCH TO ACCOMPLISH ALL THIS WORK? Consider the people named in the text.
1. They had a wise and skilful leader. It is said that Alexander the Great was strolling among the tents of his soldiers on the eve of some great battle. Hearing some of his men engaged in conversation in one of the tents, he stopped to listen. The men were losing courage and heart, and said so. As they deplored their insufficiency for the task of the morrow, he slipped up to the door of the tent, and swinging back the canvas, said, "Remember that Alexander is with you." Nehemiah told the people of a greater than Alexander. In all aggressive movements there must be aggressive leaders.
2. All the people were willing to help. The danger in these days is to leave the work to a few, to recognised leaders and officers. This is always foolish; in the Church of God it is fatal.
3. Each one had a work and did it. God has a piece of work for each one of us to do. Some have to stand in the front; others have to stand in the rear. Some work in the blaze of day, and others work out of sight. I sometimes admire the bridges which cross the Thames. As I have sailed under them, I have thought about the divers who had to work below the surface of the water to lay the foundation of some of the strong work which carries the weight of the whole. The work these divers did out of sight was all-important. If they had done it badly the whole would have suffered in consequence. It may be so with our work.
4. They did the work in dependence upon God. They did their secular work in a religious spirit.
(C. Leach, D. D.)
1. There are heaps of rubbish to be removed. There must be a true repentance, a confessing and forsaking of sin.
2. Foundations deep and strong must be laid. Christ the one Foundation.
3. The wall must be carried up, little by little, etc. There must be a growing up into Christ, an advance in grace day by day.
4. This must be done according to the settled plan, by rule and square. Our rule is the written Word.
5. The Christian has to carry on his work in troublous times. He must stand bravely at his post, like a sentinel on watch. He must stand where his Captain has placed him. Obedience to Christ is the glory of the Christian soldier. We must believe where we cannot see, and trust where we cannot trace. The end will justify all His dealings with us and by us. In the Peninsular War, the captain of a division was placed by Wellington at a point remote from the field where s battle was about to be fought. He was expressly ordered to remain there, and on no account to quit his post. When the battle was raging fiercely the captain could no longer endure the inaction of his position, and so left it and joined in the fight. The enemy were driven from the field, and fled in the very direction that Wellington had anticipated, and where the captain with his men had been posted. The general felt confident that their flight would be cut off; but great was his anger when he found that his orders had been disobeyed, and the post vacated. It is said that he never again employed the captain in any important affair, and that the latter died of a broken heart through the loss of his reputation as a soldier.
(J. M. Randall.)
The work is great...and we are separated upon the wall.
So we laboured in the work.
(J. M. Randall.)
(J. M. Randall.)
None of us put off our clothes, saving that every one put them off for washing.
(J. Parker, D. D.).