Nehemiah 6:6-7

Gashmu saith it.

Detraction

I. What is detraction?

1. In general it is an unjust violation of another’s reputation or that good report which is due to him.

(1) It is a sin against God.

(2) It is a wrong to man.

(3) The causes it proceedeth from are--

(a) Malice and ill-will.

(b) Uncharitable credulity, whereby men easily believe a false report, and so propagate and convey it to others.

(c) Rashness and unruliness of tongue.

(d) Carnal zeal, which is nothing else but passion for our different interests and opinions.

2. In particular.

(1) Whispering, which is privy defamation of our brother, to bring him into disfavour and disrespect with those that formerly had a better opinion of him.

(2) Backbiting, which is a more public speaking evil of our brother, to the impairing of his credit.

II. THE HEINOUSNESS OF THE SIN. (T. Manton.)

Gashmu

I. MARK THE CHARACTER OF GASHMU. His history we know nothing of. Parentage, training, chieftainship, whether inherited or won, life’s events, end--all are secret from us. But it is not secret that he was in friendship with Nehemiah’s enemies Sanballat and Tobiah. These three were one in their desire to keep Jerusalem weak. Whatever Gashmu thought of Sanballat, we can see that Sanballat thought much of him. “Gashmu says it.” That must, thinks Sanballat, carry conviction of peril even to Nehemiah and bring him to a stand.

1. Gashmu evidently was a man with a great reputation. His word had weight. It was the word of a superior person--of one who perhaps spoke but little, but who took care when he did speak to put a sting into what he said. He took care not hastily to commit himself. He not only thought before he spoke, but chose the words in which to pack most strikingly the thought. His was a quoted opinion. It went on long journeys. “A wise word that! A fine remark that! Whose?” “Gashmu says it!” Men looked up to Gashmu. From silent heights he spoke down to them. He despised most of them, as one of a loftier race, and yet strangely loved their reverential attention, prompt praise, and their homage to his wisdom in quoting:far and wide his opinion. He was great in criticism. If there was a fault in anybody, he could spot it. No number of excellences, however bright, could blind him to that fault. He could not only see it, but could excel all others in speaking disagreeably about it. Who could expect such a superior person to have pity on human infirmities? It is not a difficult thing for a man to build up to-day such a reputation as Gashmu’s. Let him be blind to all that is good in others. Let him darken and exaggerate the faults he sees, and when he cannot see them, imagine them. Let him pick the keenest and most poisonous words. Never ,commend anybody. Let him have a clever tongue, with a bad heart, and he would be a great man among pigmy souls. Let Christian men and women be on their guard. In the effort to live purely, and to serve God by serving their generation, they will meet with Gashmu. Let not such hinder you from Christian life and labour. Answer not this railing with railing; answer it only with a more devoted piety, and a larger Christian service.

2. Gashmu was a man without sympathy with goodness. Nehemiah was a patriot. From love to his country and his God he had given up an honourable and lucrative office at the Persian Court. If Nehemiah is dependent upon outside sympathy for the prosecution and completion of his work, he had better at once get his retinue together and go back to Babylon! No sympathy for him from clever and oft-quoted Gashmu! Welcome to all the inspiration of sympathy. The kindly eye, the warm-grasping hand, the love-kindling appreciation, how welcome! Difficult duty becomes easier, the burthened life is lightened of its load. But do not live on this; don’t look for this. Live a life that lives above it. Live in God. Then let not their opinion dishearten you. Does Gashmu say it? Who is Gashmu? A man who, whatever his worldly shrewdness and reputation, is in the gall of bitterness and the bonds of iniquity. What judge can he be of the quality of Christian labour, of the beauty of a holy and Christian life?

3. Gashmu had keen hatred of religious enthusiasm. Nehemiah’s religion was the root of his patriotism. He lost no time in carrying out the rebuilding of the ruined wall. He allowed not the quickened and responsive zeal of the people to flag. He was as ready to fight as to build. No specious pretence could call him from the work. On it went--on till done. This was gall and wormwood to Gashmu. If Nehemiah had only talked, however loudly, of his intentions, it had not mattered. Gashmu could not tolerate enthusiasm. He is still alive, though in English garb. The earnest Christian is certain to meet with him. He hates earnestness, and enthusiasm he cannot away with.

4. Gashmu was a man skilful to read motives. Or so he deemed himself. He could not only look at the rising walls of the city, but right through them. He could not only see Nehemiah on the wall inspiriting the armed masons; but he could see into Nehemiah’s heart. He knew the secret meaning of all this rapid labour. “What do you think, Gashmu, about it?” He knew, and soon the report is flying abroad among the surrounding heathens, that the Jews intend to rebel against the Persian power, and that Nehemiah means to be their king--King Nehemiah. So the lying rumour goes on its journey, and “Gashmu saith it” gives it wings. Not an atom of truth in it! But Gashmu smiled and nodded, and calmly whispered into willing ears the lie that no amount of confidence and conceit and cleverness could make true. But his lie is written here. “Gashmu says it!” And for that lie Gashmu is remembered to-day. Live to God--do any brave stroke of work for Him, and some present-day Gashmu will know all about your motive for doing it. He will know more about you than you know about yourself. Engage in work for Christ, and Gashmu will say, “I know pride is at the bottom of this; he wants to show how much better he is than anybody else. He wants to be talked about. Anything to make headway. Anything to build up business. He knows that Sunday will help Monday.” Slanderous Gashmu! Is he not alive to-day?

II. Imitate Nehemiah’s treatment of Gashmu. He would not be hindered. He kept to prayer. He kept to work. He would not go down. Are you seeking to build up your character in truth, purity, holiness? This is God’s work. Be not hindered in it. Be not diverted from it. Are you seeking to build up some other--some neglected, broken-down, and ruined character? Do the work--finish it. (G. T. Coster.)

Gashmu

I. Who Gashmu was. Personally we do not know Gashmu from the ten thousand men of his era. He was Gashmu the Arabian, and that is all. But his real identity is not centred on the year of his birth, or who was his father, or how much he was worth. When our life begins, our name is almost everything; but when our life is ended it has been heavily freighted with good or evil, and is what the things are to which it gives personal identity. What we do know about Gashmu is that he came out square against a man who was determined to do good, and was earnestly doing it, and tried to put him down.

II. What he tried to do. A good man was doing a good work and bad men tried to stop him. They tried to hurt his person. Gashmu was above that, yet he will sit there and nurse his dislike, and be glad to hear the petty stories that float like thistledown in the neighbourhood against the innocent man. One story in particular gets credence. This man means to be a king. Gashmu hears the floating absurdity. On any other subject he would pronounce anything so empty as this silly; but when this man is the subject of the rumour, he would rather believe it than not. He goes and sees for himself, and when he returns, ready ears listen, and the fatal word is uttered: “That man, certainly means to be a king.” Before night it is repeated by twenty tongues: “He intends to rebel; Gashmu says it.” Gashmu has permitted his prejudices grow into a lie. He is the representative man of unprincipled gossips and narrow bigots.

1. There are Gashmus in the Church, and “Gashmu said it” is at the bottom of nine-tenths of all the differences in Christendom.

2. There are Gashmus in social life. Your social Gashmu means well on his own estimate of things. Perhaps he is on the whole a good man, lives a life that wins the respect; of a whole town; tells the truth so constantly that his word is as good as gold. But some one man does not train with him, he does not like that man at all; does not understand him; and so cultivates a little feeling of dislike, until it bulges into a receptiveness of idle rumours, that would be like mere straws if they were reported of a man he loves. Yet he will nurse them and cherish them, and at some moment his dislike will come to a head, and he will say, “I have no doubt it is true.” Then “Gashmu said it” clips that man’s margin at the bank, draws the sunshine out of half the faces he meets on the street, and puts him in a position that, it may be, brings the very tendencies for which Gashmu has spotted him. How many grown men and women regret bitterly to-day some such misjudgment on another--the hasty word of a single moment, that we could never recall and never atone for, by which the life of the man or woman about whom we said it has been darkened and injured past redemption! It was a small matter of itself, but Gashmu said it, and that was like sowing the thing in black prairie loam, insuring to us a harvest of bitter regrets, and to our victim a harvest of bitter memories.

3. There are Gashmus in the nation and the public life.

III. What came of it. It came to nothing. It was common rumour, and Gashmu on the one side, and God and the right on the other; and alas for Gashmu when he is found fighting against God!

Conclusion: To every earnest man and woman I would say--

1. Keep true to your task, whatever it may be, and never mind Gashmu.

2. When Gashmu comes and begins to say this and that to annoy you, do not come down to talk to him.

3. If you come across Gashmu in the Church, or in society, or in: any way whatever, keep out of his way as much as you can--have nothing to say to him.

4. Let us take care that we are not Gashmus.

5. We must pity Gashmu. (R. Collyer.)

An ancient school for scandal

That some people will say things about their neighbours is a great evil. That some persons will repeat what others, have said is a greater evil. That some persons will be disturbed by what other persons report that other persons have said about them or their friends, and will permit themselves to be turned aside from useful service, to be embittered in their personal feelings by such reports--this is the greatest evil of all. We hear a great deal about bigotry, intolerance, and persecution. These things have ever withstood the onward march of truth and righteousness. But no fiercest blast of persecution, no form of open antagonism, has ever injured the Church or hindered its work to such a degree as the secret and unrecorded workings of gossip and slander. The power of these evils lies in their very uncertainty and elusiveness. Whoever would fight them finds himself beating the air. Who tries to hold them fast closes his fingers upon a shadow. Do you wish to know all about the spirit of gossip and the method of its working? Then read the sixth chapter of Nehemiah. It antedates Sheridan’s “School for Scandal” by more than twenty centuries, and surpasses it in quality even more than in age. It is a drama from real life. Toward every case Of slander or gossip four relations may be sustained. In the completing of the chain four persons may be involved. These relations and persons are represented by Sanballat, Gashmu, Shemaiah, and Nehemiah. First is Sanballat. He is not the originator of the slander, but he is the originator of the mischief, for he reports what he has heard, or professes to have heard, from another. Here is your typical scandal-monger. Who among us is so fortunate that he does not know Sanballat, yes, many Sanballats? The tribe of Sanballat is numerous. They are the persons who tell you so much, not on their own responsibility, but on the authority of others. They are dealers in cast-off testimony, traders in biographical second-hands. They keep no new goods, but they are master hands at polishing up that which is old and giving it a fresh lustre. They are the real mischief-makers, I say, for it is chiefly by this process of polishing and revamping that stories or statements become injurious and acquire unpleasant sharpness of venom. The most innocent and well-meant utterance falls into the hands of one of these repeaters and it is quickly transformed into a poisonous shaft. Some little modification of emphasis or inflection, an added or omitted word, and it becomes a source of heartburnings and bitterness and pain, a wedge that may sunder the strongest ties of affection and friendship. We are wont most severely to denounce the careless speaker, to lay all the blame of gossip and slander on the heads of those who say things about their fellows. And far be it from me to excuse or justify unkind speech even at first-hand, or to minify the sinfulness of “idle words.” But I insist that he is a greater sinner who repeats what others say, especially if in the repetition he gives it the slightest change of form or emphasis. It is the Sanballat who comes to you with some story and tells you that “Gashmu saith it” who deserves the severest rebuke. He is the real pest of society, the enemy of all good. We may almost say, with Carlyle, that he “is among the most indubitable malefactors omitted, or inserted, in the criminal calendar.” But what of Gashmu, the originator of the story? Who was Gashmu? A most important question, and one that has never been satisfactorily answered. The name occurs nowhere else except in this verse. The preceding narrative speaks of “Geshem the Arabian,” and all the commentators assume that Gashmu is Geshem. Every reader assumes that the two are one. In fact, nobody doubts it. But it is worthy of notice that the names are not identical. Sanballat does not say, “Geshem saith it,” but “Gashmu saith it.” Why? He wants Nehemiah to understand the source of his information, but he does not propose to get caught by an exact statement. Nehemiah might take it into his head to trace the slander, and that would be extremely awkward for Sanballat. Is it not true to life? Is not Gashmu about as near as the modern retailer of gossip ever comes to Geshem? How often has one come to you with some injurious tale and left on your mind a very distinct impression as to its source without exactly telling you? How many a spicy bit of personal news is laid on the shoulders of the general public in the words, “They say.” It matters little that you think you know Gashmu. Try to identify him and make him a responsible author of stories, and he will elude you every time. Go to Geshem with the stories that are attributed to Gashmu, and he will know nothing whatever about them. He will be utterly surprised that you could have imagined him to be their author. He will probably be very indignant that any one should have had the hardihood to invent such tales. Now this Gashmu, unreal though he may be, is an absolutely essential link in every chain of gossip. Gossip could not live without him. It were easier to spare the Prince of Denmark from the play of Hamlet than to omit Gashmu from the real School for Scandal. That is to say, there must be some point on the way which gossip has travelled where the trail becomes lost. Authority must vanish into impersonality. You attempt to follow up any bit of gossip or slander that you hear, and if you do not come to Gashmu sooner or later, your experience will be unique, not to say marvellous. The third person in this drama is Shemaiah. Shemaiah is the man who is afraid of gossip and runs away to hide himself, turning aside from good work and letting duty go by default. His invitation to meet in the house of God has a very pious sound, but, after all, it is only the expression of cowardice. Not for worship, but for safety, does he wish to enter the sanctuary. Now this, I submit, is a greater evil than gossip--this minding of gossip. You say that people will talk about you. Well, what if they do? Did talk ever kill anybody yet? Did it ever seriously hurt anybody when he was hard at work minding his own business and the Lord’s? Keep a clear conscience, then, and you need have no fear of gossip, however venomous. Now listen to Nehemiah, the last of this quartet: “And I said, Should such a man as I flee? and who is there, that, being such as I, would go into the temple to save his life?” That is the secret of it all. Get so thoroughly absorbed in work for God and man that the work shall seem great, and you will not mind gossip and slander any more than you mind the buzzing of flies outside the screen. Gossip may be afloat, but we are not obliged to hear it, still less to flee from it, or to pay it respectful attention, Our hearing is for the most part a matter of choice as well as our speaking. We are as truly responsible for the right use of our ears as for the right use of our tongues, though we seldom look at the matter in that light. “Take heed what ye hear.” (G. H. Hubbard, D. D.)

Serene indifference to slander

A young clerk’s eyes flashed as he read an article in the morning papers. It was an outrageous attack upon the gentleman at the head of his department for a course of action which was represented as both base and cowardly. All the correspondence relating to the affair had passed through the young man’s hands, so he knew that the published statements were false and most damaging to the reputation of his beloved chief. Carrying the paper to the gentleman assailed, he asked if he might write a reply. The elder man read the paragraphs calmly, smiled, and shook his head. “What will you do?” the clerk asked. “Live it down,” was the reply, “as I have done so many other calumnies. Talking back is the most futile and undignified exertion in the world. If you succeed in cutting up one falsehood, each part will begin to wriggle against you. Let it alone, and it will die of starvation.” Frederick the Great looked with serene indifference on all that his enemies might say of him. One day, as he rode through Berlin, he saw a crowd of people staring up at something on the wall, and, on sending his groom to inquire what it was, found it to be a caricature of himself. The placard was put so high that it was difficult to read it, so Frederick ordered it to be placed lower in order that the people might not have to stretch out their necks. The words were hardly spoken when, with a joyous shout, the placard was pulled down and torn into a thousand pieces, while a hearty cheer followed the king as he rode away. (Christian Age.)