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Nehemiah
Chapter Three
Nehemiah 3
Chapter Contents
The rebuilding the walls of Jerusalem.
The work was divided, so that every one might know what
he had to do, and mind it, with a desire to excel; yet without contention, or
separate interests. No strife appears among them, but which should do most for
the public good. Every Israelite should lend a hand toward the building up of
Jerusalem. Let not nobles think any thing below them, by which they may advance
the good of their country. Even some females helped forward the work. Some
repaired over against their houses, and one repaired over against his chamber.
When a general good work is to be done, each should apply himself to that part
which is within his reach. If every one will sweep before his own door, the
street will be clean; if every one will mend one, we shall all be mended. Some
that had first done helped their fellows. The walls of Jerusalem, in heaps of
rubbish, represent the desperate state of the world around, while the number
and malice of those who hindered the building, give some faint idea of the
enemies we have to contend with, while executing the work of God. Every one
must begin at home; for it is by getting the work of God advanced in our own
souls that we shall best contribute to the good of the church of Christ. May
the Lord thus stir up the hearts of his people, to lay aside their petty
disputes, and to disregard their worldly interests, compared with building the
walls of Jerusalem, and defending the cause of truth and godliness against the
assaults of avowed enemies.
── Matthew Henry《Concise Commentary on
Nehemiah》
Nehemiah 3
Verse 1
[1] Then
Eliashib the high priest rose up with his brethren the priests, and they
builded the sheep gate; they sanctified it, and set up the doors of it; even
unto the tower of Meah they sanctified it, unto the tower of Hananeel.
Eliashib —
Grand-child of Joshua, the first high-priest after their return from Babylon.
Rose —
Began the work. Ministers should be foremost in every good work, animating
others by their example as well as doctrine.
Sheep-gate —
Which was next to the temple; so called, because the sheep were brought thro'
it to be sacrificed.
Sanctified —
Or, they prepared or repaired it: for so the word sometimes signifies. But our
translation seems best, both because that use of the word is most common, and
because this is spoken only of this gate, which being built by the priests, and
nighest to the temple, and with a special eye to the service of the temple, for
which both men and things were most commonly brought in this way, and being
also the first part of the building, might be in a peculiar manner sanctified
by solemn prayer and sacrifice, whereby it was dedicated to God's service.
Verse 5
[5] And next unto them the Tekoites repaired; but their nobles put not their
necks to the work of their Lord.
Their nobles —
Did not submit to it, would not further it, either through sloth or covetousness,
or secret compliance with the enemies of the Jews.
Of their Lord — Of
God, whom they owned for their Lord, whose work this was, because it had
proceeded thus far by his singular providence: and because it was done for the
defence of the city, and people, and temple of God. And therefore they are
branded to all posterity. Let not nobles think any thing beneath them, by which
they may benefit their country. What is their nobility good for, but that it
places them in an higher and larger sphere of usefulness?
Verse 7
[7] And
next unto them repaired Melatiah the Gibeonite, and Jadon the Meronothite, the
men of Gibeon, and of Mizpah, unto the throne of the governor on this side the
river.
The throne —
Unto the place where the governor of the country on this side Euphrates, under
the Persian kings, sometimes had a palace or throne.
Verse 8
[8] Next
unto him repaired Uzziel the son of Harhaiah, of the goldsmiths. Next unto him
also repaired Hananiah the son of one of the apothecaries, and they fortified
Jerusalem unto the broad wall.
Fortified — It
is not said, they repaired, but they fortified it, either because this part of
the wall was less demolished than the other, and therefore they needed not to
repair it, but only to make it stronger: or, to note their extraordinary care
and diligence, that they would not only repair it, but make it stronger than
ever.
Verse 9
[9] And next unto them repaired Rephaiah the son of Hur, the ruler of the half
part of Jerusalem.
Half part — As
Rome was anciently divided into several quarters or regions, so was Jerusalem;
and especially into two parts, whereof one was in the tribe of Benjamin, and
nearest the temple, the other in the tribe of Judah, these accordingly had two
several rulers, this man and the other, verse 12, but both under the chief governor of the
city.
Verse 12
[12] And
next unto him repaired Shallum the son of Halohesh, the ruler of the half part
of Jerusalem, he and his daughters.
His daughters —
Who were either heiresses or rich widows, and caused part to be done at their
charges.
Verse 14
[14] But
the dung gate repaired Malchiah the son of Rechab, the ruler of part of
Bethhaccerem; he built it, and set up the doors thereof, the locks thereof, and
the bars thereof.
Beth-haccerem — A
town or territory, the government whereof was divided between two persons.
Verse 16
[16]
After him repaired Nehemiah the son of Azbuk, the ruler of the half part of
Bethzur, unto the place over against the sepulchres of David, and to the pool
that was made, and unto the house of the mighty.
Made — By
Hezekiah, 2 Kings 20:20. Whereby it is distinguished from
that pool which was natural.
Mighty —
Or, of the valiant: which possibly was formerly appointed for the receipt of
those chief captains that should attend upon the king in their courses.
Verse 20
[20]
After him Baruch the son of Zabbai earnestly repaired the other piece, from the
turning of the wall unto the door of the house of Eliashib the high priest.
Earnestly —
Did his work with eminent diligence and fervency: which is here noted to his
commendation. And it is probable, this good man's zeal provoked many, to take
the more pains, and make the more haste.
Verse 21
[21]
After him repaired Meremoth the son of Urijah the son of Koz another piece,
from the door of the house of Eliashib even to the end of the house of
Eliashib.
The door —
Therefore the door was not in the middle of the house, as now they commonly
are, but at one end of it.
Verse 27
[27]
After them the Tekoites repaired another piece, over against the great tower
that lieth out, even unto the wall of Ophel.
Tekoites —
The same spoken of before, who having dispatched their first share sooner than
their brethren, freely offered to supply the defects of others, who, as it
seems, neglected that part of the work which had been committed to them. And
this their double diligence is noted both for the greater shame of their
nobles, who would not do any part of it, and for their own honour, who were so
far from being corrupted by that bad example, that they were quickened to
greater zeal and industry in this pious work.
Verse 30
[30]
After him repaired Hananiah the son of Shelemiah, and Hanun the sixth son of
Zalaph, another piece. After him repaired Meshullam the son of Berechiah over
against his chamber.
The sixth son of Zalaph — It seems, his five elder brethren, laid not their hands to the work. But
in doing that which is good, we need not stay to see our betters go before us.
── John Wesley《Explanatory Notes on Nehemiah》
The Gates of
Gates—the place
of
Coming and going—for Travelers
of
Buying and selling—for Merchants
of
Pleading and judging—for Judges and elders
of
Reading the law—for Preachers
1 The Sheep Gate—on the North wall—Sacrifice
(Neh.3:1; John 1:29)
(Sheep led in to be offered on the altar)
2 The Fish Gate—on the North side—Evangelistic
service (Neh.3:3; Mark 1:17)
(Fishermen went in and out with their catch)
3 The Old Gate—Probably the Damascus Gate—Age-long
Truths (Neh.3:6; Jer.6:16)
4 The Valley Gate—on the West—Humility (Neh.3:13;
Phil.2:5)
5 The Dung Gate—on the Western wall—Persecution
(Neh.3:14; 1 Cor.4:13)
(Filth was carried through this to the
6 The Gate of the Fountain—on the South East—The
Spirit’s Fulness (Neh.3:15; John 7:37~39)
(Near
the Pool of Siloah from which water was drawn for the temple)
7 The Water Gate—on the Eastern wall—Cleansing by
the Word (Neh.3:26; 8:1; Eph. 5:26~27)
(Where the people heard God’s Word)
8 The Horse Gate—overlooking the
(Through which horses passed on the way to battle)
9 The East Gate—East of the
10 The Gate Miphkad—Appointment or Review—Judgment
sent of Christ (Neh.3:31; 2 Cor.5:10)
God’s Workmen (Neh.3)
The Workers were not professional men, nor were
they employed in a ‘closed shop’. Who wee they?
A. The Workers
1.1. The Priests──very appropriately at the Sheep
Gate, place of sacrifice (v.1)
1.2. The Goldsmiths──successors of the artificers
in gold for the temple (v.8, 32)
1.3. The Apothecaries──medicine-makers, entrusted
with the preparation of incense for the temple offering (v.8)
1.4. The Rulers and their Daughters──elders who
ruled well and their households (v.9, 12, 14~16)
1.5. The Levites──specially appointed for
sanctuary service (v.17)
1.6. The Nethinims──the meanest Labourers in God’s
house, but there was skilled work for them to do (v.26)
1.7. The Merchants──business men who had the
Lord’s work at heart (v.32)
B. The Shirkers
Their nobles put not their necks to the work of
the Lord (v.5)
C. The Jerkers
Worked for a time but became discouraged because
of the enemy (4:10)
03 Chapter 3
Verses 1-32
Then Eliashib the high priest rose up with his brethren.
The builders at work
Unity in diversity seems to be the principle on which God works
both in the natural and spiritual world--a truth which is capable of almost
endless illustration.
I. We see it, for
instance, in an individual church. What a variety of mental constitution and
habits of thought; what difference in training, in education, and,
consequently, in apprehension of spiritual things, and also in time,
opportunity and social influence, among individual members. Yet where there is
the quickening
breath of the Spirit of God, there will be unity in the work while there is
diversity in the operations. Thus one man is called to preach, another to take
charge of the finances; while each takes his own part and seeks by God’s help
to discharge his individual responsibility, there must be a chord of sympathy
between all the workers, for they “are members one of another.”
II. The same is
true of the different sections into which the Church of Christ is still
unhappily divided.
III. We may go
farther and apply this truth to the many efforts that are now being put forth
all over the world. Among the nations of Europe there are zealous workers, and
we must bear them up before God in believing prayer. They are working on the
same wall, though on different parts of it. And there are indirect workers,
too, whom we must not fail to recognise. The philanthropist, the temperance
reformer, those engaged in educational, charitable, and other movements which
tend to benefit the masses of the people--they also are engaged in building the wall. We must
enlarge our sympathies and rejoice in every man who seeks to do honest work for
God. We must not forget, however, that while there was oneness in the work,
there was individuality in its different parts. The work being great, it was
subdivided, and each man had a special portion allotted to him, generally that
which lay nearest to his own dwelling. There is work there if he will only look
for it under the guidance of God’s Spirit. About twenty years ago a youth in
whose heart lay the fervent desire to preach to the heathen, stood in a crowded
assembly listening to a popular preacher. “You think,” said the speaker, “of a
group of blacks gathered under the wide-spreading banian tree, and you imagine
how you could discourse to them of the wondrous love of Christ. Ah I my
brother, begin at home; try it in the streets of London first.” It was a word
in season; the young man began to build over against his house; God blessed him
to the conversion of hundreds of souls, and He is blessing him still. In
Christian work, too, we may see that the selfish instinct is recognised--not
the selfishness which robs God and glorifies self, but that which leads a
worker to be interested in his own department of work as he can be in no other.
In this sense there is a selfishness which is not sinful, and which we may
almost say is not selfish. If kept in due subordination to thoughts of the
oneness of the work, it is commendable and ought to be cultivated. How often in
conversation with a brother worker have we failed to gain his close attention
while we spoke to him of our work or the work of other brethren! But when we
asked about his congregation, his mission-room, or his Sunday or ragged school,
what a change! His tongue was loosed, and his whole face glowed with animation
as he told us how the Lord was helping and blessing him. It is both natural and
right that it should be so. He is building before his own door, and while not
ignoring others, he thinks of the work over against his house as he can of no
other part of the wall. His heart is specially there. From the portions of work
allotted to the individual citizens, we may learn also the importance of
concentration in Christian effort. Had a man put a brick here, and a daub of
mortar there, and laid a beam yonder, the wall would have made but slow
progress; but as one man built before his own door, and another before his, and
so on all round the city, the attention and energy of each were concentrated
upon his special portion, and the wall rapidly approached completion. Now,
concentration is an important principle in Christian work as well as in the
building of a Wall, and if we look back on the history of the Church, we shall
find that the greatest results have been achieved by men who have continuously
bent their energies towards a given point. It is the fashion in our day rather to
decry “men of one idea.” This fashion is much promoted by men of no idea, who
are jealous of brethren more fortunate than themselves. This principle is
important in reference not only to the object of life, but to the sphere of
labour. It is of greater consequence to do one thing well than many things indifferently.
Diffusion seems to be the aim of many workers in this restless age, and breadth
rather than depth is characteristic of their efforts. (W. P. Lockhart.)
The repairer of the breach
I. The builders.
The patriots have expressed their purpose to build the wall, and they proceed
immediately to carry this good resolution into effect. We know nothing in all
history like the scene here portrayed. We have read, indeed, of ancient Rome,
when burned by fire, being rebuilt by her citizens; but these were still rich
and powerful. We have heard, too, of ancient Carthage, when almost razed to the
ground by foreign invaders, being repaired and fortified by the patriots of the
nation; but these were yet numerous and wealthy. We know nothing, however, like
this in the annals of the world, where the small remnant of the captives of
Judah, with simple trust in God, set themselves to rebuild their fallen
capital, while they were few in numbers, poor in resources, and surrounded with
hosts of enemies frowning on their enterprise.
1. They were all Israelites in the land of Judah. In the book of Ezra
we learn that aliens from the commonwealth of Israel were not permitted to join
in rebuilding the temple, even though for sinister ends they proffered their
services. They could not enter with spirit into the undertaking, and the labour
of the hand was not accepted when unaccompanied with the love of the heart. And
it is the spiritual Israel still who can labour in promoting Christ’s cause and
truth in the earth. They alone can effectually advance religion who love and exemplify it.
They alone can truly know the truth so as to speak it and spread it. It is a
profound observation of Pascal, “that natural things must be known to be loved,
but Divine things must be loved in order to be known.” Saving truth is not
discerned by the mere power of natural reason, or through the acquirements of
human learning; it can be perceived only through the illumination of the Holy
Ghost. Believers of the word of salvation can alone declare that word with
living power. It is a feeble, as well as a heartless thing, for a man to speak
truth for the faith of others, that he does not believe in his own soul. It is
in vain to expect earnest effort for the conversion of souls from those who
have no mercy on themselves, and who have never repented of their own sins.
2. They were of diversified stations and gifts. It deserves remark,
that those mentioned here not only gave contributions in money, that the work
might advance, but they laboured by personal effort in the building of the
wall. This is worthy of high praise, as showing a heart for the good cause, and
wisdom in advancing it. Money can, no doubt, do much to procure or sustain
effort in promoting the work of God; but there is a power in living activity,
in the warm sympathy, in the personal influence, of the present believer
helping forward a religious enterprise, that donations of gold can never
secure. It is, hence, to the honour of those saints of Judah that they not
merely gave their money, but they gave themselves, in life, in love, to labour
with their hands in this work of God for building their city walls. In the
narrative of these diversified personal efforts we observe--
3. The builders here belonged to different parts of the Holy Land.
They were there from Jericho, and Gibeon, and Keilah, and Mizpah, and Tekoa.
These were not men of Jerusalem, but they loved the public interests of
religion connected with the city of God, and, as true Israelites, they laboured
for its restoration. The extension, the purity, the revival of the Church in
every part of the world, is the common cause of all who name the name of
Christ. Christians, then, should never be so absorbed with their own party
interests as to forget the great cause of His glory, and the good of man. If
they really love the Lord Jesus their regard for His honour must be tested by
their active effort to overthrow the reign of sin, and advance the empire of
righteousness.
II. The prgress of the
work. In the call of Divine judgment for the overthrow of the city God
commanded, “Begin at My sanctuary”; and so we remark, this work of restoration
commences beside the temple, proceeds north, and westward, till it completes
the circuit of the wall. “The priests built the sheep gate, and they sanctified
it, and set up the doors of it.” Through it the sacrifices were brought into
the holy place, and the patriots first repaired it, that they might defend the
house of God from all assaults or danger. They were the ministers of religion
that performed this part of the work, and they thus teach their brethren that
everything connected with Divine worship is to be guarded with religious care.
From them, too, we learn that our first concern in all reform, as well as in
the activities of life, should be for the safety and prosperity of the Church
of God. But if the Church of Christ is dear to the hearts of her members, and
is prosperous through their works of faith, the cause of humanity and of truth
is secure in the earth. The work here was carried on by the labourers where
each of them was most deeply interested. It is recorded of several of the
householders of Jerusalem that “he repaired over against his house” (verse 23),
and respecting one who seems to have been only a lodger, it is said, “he
repaired over against his chamber” (verse 30). Labour near their respective
dwellings was most convenient for the persons engaged, and it was necessary for
their own safety that the wall there should not be broken down. Religion ever
appeals to the instinct of self-love, and the strength of domestic affection in
the human heart, to animate zeal for its advancement. Christian parent! your
own children are dear to you, and you are appointed to labour and pray for
their salvation. Christian philanthropist I your own country is the object of
your love, and you are required to give your foremost endeavours for the
religious welfare of your brethren, your kinsmen according to the flesh. This
work, moreover, was prosecuted with varied zeal. The enterprise required
co-operation of effort; and we find sometimes two persons united in setting up
one gate. There was need, too, for diversity of zeal, for while one part had
only to be repaired, another had to be entirely rebuilt; but the diversity of
grace demanded was perseveringly displayed. To the honour of one we read,
“Baruch earnestly repaired” (verse 20), as if his diligence was such as to be
manifest to all beholders. To the praise of others, we are given to understand
that when they had raised up one part they proceeded to restore another.
“Meremoth,” and the “Tekoites” (verses 21, 27), after finishing the work first
allotted to them, undertook a second portion of labour, as if they felt there
should be no remission from toil so long as any part of Jerusalem remained
broken down.
III. The opposition
of enemies. It is not good that the spiritual life should flow on without
trial, or that a great work should progress without admonition of its constant
dependence on God. Long seasons of repose or prosperity are apt to produce
self-complacency in the heart; God therefore subjects His servants to humbling
reverses, and pours them from vessel to vessel, lest they should be settled on
their lees. In the performance of s good work the encounter of difficulties is
salutary, and it is permitted in profound wisdom. He that sits in the seat of
the scornful seldom needs to sit long there alone. Here we observe the leading
mocker is soon joined by a humble imitator, in the same strain of ridicule at
the works of earnest piety. “Now Tobiah the Ammonite was by him, and he said,
Even that which they build, if a fox go up, he shall even break down their
stone wall.” And so it has been in all ages. The most solemn scenes and
venerable characters, the greatest actions and the grandest enterprises, have
encountered the derision of bad men, sitting in the seat of the scorner. The
leading infidel of the Continent in the close of last century vented his
malicious jests at the sublime verities of the Christian faith, and sneered at
the redemption of the world by the blood of God’s Son. Thus, too, the profane
wits of the time laughed to scorn the commencement of the great enterprise of
modern missions to the heathen, and derided the proposal to convert the world
to the Christian faith, while only a few pounds were as yet in the treasury,
and some illiterate artizans were consecrated the apostles of the gospel to
India. All such mockers overlook this one thing, that the cause of truth has
God for its author, and therefore faith in effort for its advancement rests on
Omnipotence for success. It requires but little talent to raise a laugh against
the affections and works
of piety.
IV. The devotion of
Judah under Nehemiah. In narrating the zeal of the builders, Nehemiah makes no
mention of his own great service in the common cause. He was the soul of the
whole undertaking--planning, animating, and sustaining it, at every, point; yet
he never once refers to himself among those whose names are recorded with
honour. In the outset of the enterprise, while it still prospers, this truly
great man narrates the progress of the work in the third person, as if he had
had no share in the honourable toil. But so soon as difficulties occur, the
style of the history is changed, and he takes his place under the term “we,”
among the sufferers for the cause of truth. It is a beautiful example of
modesty and humility to all the servants of God. Nehemiah in this hour of trial
displays great forbearance under wrong. The proud scorn he encountered might
have provoked his resentment to inflict punishment on its despicable authors.
He was high in favour with the king, and it would probably have been easy for
him to obtain power to chastise these adversaries of his country; but he is as
distinguished for patience as for courage. There is not a Christian that
suffers reproach in serving Christ, but the Lord feels it as done to Himself;
and unless mercy is asked to pardon the affront, it will be visited with the
wrath of the Lamb for evermore.
V. The zeal of the
people for the completion of the work. Derision and discouragement drive
multitudes from the support of a good cause. Many have begun to run well in
their religious course. How many, too, are frightened away from a good work by
the sneers and opposition directed against those who are zealous in its
promotion. They believe the enterprise to be right in itself, they are
persuaded it is fraught with blessings to men; but they cannot bear the jests
or banter which open adherence to it entails. (W. Ritchie.)
Honourable mention
It was natural that the Pasha should thus make “honourable
mention” of those who came to the front, and threw their energies into this
patriotic work. Nehemiah was doubtless anxious to hand down to posterity the
names of all who were leaders in the movement; he did not wish to take to
himself the whole credit of the work; we may be sure that he wrote down this
register of names with both pleasure and pride. We find that priests, rulers,
merchants, and tradesmen all took a share in this enterprise; and, where the
work of the Lord is concerned, it is only becoming that there should be this
unity of spirit and division of labour. Often, in our modern Christian
Churches, too much is left to the ministers of religion; and sometimes one man
is expected to do a work which ought to be shared by a whole congregation. The
merchant and tradesman will sometimes plead the engrossing claims of business
or the pressure of “bad times” as a reason for holding aloof from the varied
efforts of Christian benevolence; and it is to be feared also that some of our
modern aristocrats are prevented by the haughty and foolish pride of rank from
throwing their energies and influence into the activities of the Christian
Church. (T. C. Finlayson.)
A godly ancestry
To us Nehemiah’s catalogue of the builders may now seem to be
little more than a dry register of names. But it is not difficult to imagine
how interesting it may have been for generations after it was written. As
Jerusalem began to grow again in power and splendour, men would scan with eager
interest the list of those who had engaged in such a brave and self-denying
work. We can imagine how, centuries later, the eye of some young boy might
kindle with pride and enthusiasm when he read here, in one of the sacred books,
the name of some ancestor of his own, who had nobly borne his part in building
up the walls of Jerusalem. It is a grand thing to come of a patriotic or godly
lineage. (T. C. Finlayson.)
At work
Words have given place to deeds.
I. In looking over
this list of workers we are struck with the fact that they are drawn from all
classes of society.
1. The priests took a prominent part in this work. “Then Eliashib the
high priest rose up with his brethren the priests, and they builded the sheep-gate.”
We fear that, as respects the high priest, what he did in this way was not a
work of love. Some years afterwards, much to Nehemiah’s regret, this same
Eliashib acted a very unworthy and unpatriotic part: and we suspect it was more
for the sake of appearances than from any real wish to promote the success of
the enterprise that he was found among the builders mentioned in this chapter.
Again, it was quite right the priest should be active on this occasion, for it
was owing in a great measure to their unfaithfulness--to the unfaithfulness,
that is, of the priesthood prior to the time of the Babylonian captivity, that
the city was laid in ruins. In Jeremiah we read, “The priests said not, Where
is the Lord? and they that handle the law knew Me not; the pastors also
transgressed against Me, and the prophets prophesied by Baal, and walked after
things that do not profit.”
2. The rulers, too, or princes of the house of Israel, took a leading
part in repairing the wall, and, as in the case of the priests, it was proper
they should; for their misconduct, their evil practices, had contributed
greatly to bring about the downfall of the city (Micah 3:9; Micah 3:12). The advantages of
co-operation were thus secured. By means of this combination the work was done
quickly, simultaneously, and economically. Here, certainly, was a remarkable
spectacle: all
classes of the community concentrating their energies on a common object.
Difference of opinion and rivalries might exist among them, but for the nonce
these were sunk in the achievement of a purpose dear to every patriotic heart.
II. That the work
referred to was under-taken by parties from various localities, and not by the
citizens of the capital alone. Thus we read, “And next unto him builded the men
of Jericho.” The Tekoites are also named, and the men of Gibeon and of Mizpah,
and the inhabitants of Zanoah, and the rulers of Bethhaccerem--these and others
from places round about are represented as co-operating with the residents of
the city in repairing the wall. It was a work of national importance, and as
such it was regarded by those just named.
III. On further
examining this register we find incidental references in it that should not be
overlooked.
1. The first of these I will name relates to the aristocracy of
Tekoah, and is evidently not intended to be complimentary to them. The
Tekoites, as a people, were not backward, “but their nobles put not their necks to the
work of their Lord.” They dishonoured themselves by standing aloof as they did
at this crisis. Their conduct, it is true, might have been worse. If they were
not active in it, we cannot say of them that they were active in their
opposition to it. You have known persons not content with a passive attitude
towards what is good. What restless--yea, raging opponents Christianity in its
early days had to encounter!
2. In striking contrast to the supineness of the nobles of Tekoah was
the conduct of Baruch the son of Zabbai. Nehemiah says of him that he
“earnestly repaired” his section of the wall. He specially commends the zeal of
Baruch. Luther, Wesley, Whitfield, these also are names with which, among other
high qualities, will ever be associated an unflagging zeal, as attested by
their more abundant labours. Did the keen glance of Nehemiah note the zeal of
Baruch? and shall the eye of God pass over unnoticed one earnest worker for Him
anywhere, or at any time?
3. The third and last incidental reference to which I shall call your
attention informs us that there were those engaged in this wall-building whom
we should hardly have expected to find thus employed. At verse 12 we read, “And
next unto him repaired Shallum the son of Halohesh, the ruler of the half part of Jerusalem, he and
his daughters.” All honour to them. We think of others of their sex who have
toiled right worthily, and in some instances heroically, in the service of
Christ. The case of Sister Dora of the Walsall Cottage Hospital occurs to us.
We think too of some who are thus labouring to-day; ladies by birth and
education who have consecrated their property and their lives to the Lord, for
whose dear sake they shrink not from menial tasks, and repulsive ministries,
and risks and dangers, to face which requires a loftier courage than nerves the
soldier for the battlefield. (T. Rowson.)
Individual labours
The workman is always the world’s true nobleman. To pay others to
do some portion of our work for us does not absolve us from the duty of
personal labour. Every merchant knows that for him to pay a manager and a staff
of clerks to conduct his business, while he himself goes away into the country
to live and enjoy himself, means, in nine cases out of ten, the decline of his
receipts, the breaking up of his trade connection, and presently, the ruin of
his business. Every lady knows that to engage servants is not sufficient to
secure the order and wholesomeness
of her rooms, the regularity of meals in the house, nor the comfort of her
husband, herself, and her children. The master, the mistress, must themselves
think, and plan, and labour. In Church-work the same law is in force to its
utmost jot and tittle. (A. G. Griffith.)
Life’s masonry
More than one figure in Scripture represents the work of life as a
building (1 Peter 2:4-5; Matthew 16:18; 1 Corinthians 3:10-15).
I. Every one to
contribute his life-toil to the building up of the city of God.
II. Every man has
his own appointed sphere and kind of work.
1. Every one must find his own task.
2. Every one must be content with his own task.
III. Every man
contributes but a fragment to the great whole.
IV. Every man to
work in harmonious aim with his fellow-builders.
V. The united work
is superintended by the great architect.
1. He only understands the whole of the great intricate plan of life.
2. He is near us with directions.
3. Let the thought, “Thou God seest me,” animate us at our toil. (Homiletic
Commentary.)
A suggestive Church record
I. The potency of
personal influence. Nehemiah created a spirit of enthusiasm which set all this
train of exertion in motion.
II. The force of
example. The priests took the lead in the common labour.
III. Advantages of
systematic organisation. Each volunteer made responsible for some limited
portion of work.
IV. The gigantic
result achievable by individual action. Like coral insects at work, the
multitude of builders each did his part of the whole.
V. The diversity
of disposition revealed by the great emergency.
1. Enthusiastic work.
2. Refusal to put the neck to the yoke.
VI. The
consentaneity of purpose and effort which a great emergency demands and is
calculated to bring about. VII. The diversity of gifts which a great emergency
calls into requisition. (Homiletic Commentary.)
Associated labour
A single bee, with all its industry, energy, and
innumerable journeys it has to perform, will not collect more than a
teaspoonful of honey in a single season, and yet the total weight of honey
taken from a single hive is often from sixty to one hundred pounds. A very profitable
lesson to mankind of what may arise from associated labour. (Scientific
Illustrations, etc.)
The building of the wall
Learn--
I. That while God
grants success to earnest effort, that very success will often arouse
opposition.
II. Opposition to
earnest work generally comes from “the mixed multitude” who hover round the
true people of God.
III. What one man
dare not do alone, he is emboldened to do by association with others; and often
men of diverse opinions and tastes are banded together to oppose God’s work,
their only bond of union being a desire to have it stopped.
IV. Timid and
fearful ones there are in every community whose hearts readily fail them, and
who often think that the good cause is about to be worsted.
V. In almost every
christian church the ardour of the few is more or less damped by the apathy of
the many.
VI. We must watch
as well as pray. A Russian proverb says, “When in a storm, pray to God and row
to the shore.”
VII. The oneness of
the workers, and that they should encourage each other when beset by friend or
foe.
VIII. Steady and
persistent work tells best in the long run.
IX. That even in
the midst of arduous labour for the Lord, the decencies and proprieties of life
are in no wise overlooked. (W. P. Lockhart.)
Ministers should be leaders
The ministers of Christ must not only give good exhortation to
their flocks, but also put their own shoulder to the work. Example is mightier
than precept. The roads in the Ban de la Roche were soon levelled and put in
order when the good pastor Oberlin set the example of manual toil to his
parishioners. (J. M. Randall.)
Merchant workers
In our own country, the names of Henry Thornton, Sir Thomas Fowell
Buxton, Sir Francis Crossley, and Samuel Budget, will occur to many. Our
merchants and tradesmen have indeed glorious opportunities for extending the
Redeemer’s name, if they had but a mind to the work. (J. M. Randall.)
And next unto him builded
the men of Jericho.
System and detail in work
A great work--
I. Can only be
planned by a great mind.
II. Can only be
carried out by a division of labour.
III. Can only be
accomplished by attention to details. “Bars and locks.”
IV. Brings out
special adaptations.
V. Must have
regard to practical utility. The fish-gate as necessary as the repairing of temple wall.
VI. Must be
inspired by a lofty purpose.
VII. Must look on to
the future. It must have in it the element of permanence. (Homiletic
Commentary.)
Then Eliashib the high
priest rose up with his brethren.
The builders at work
Unity in diversity seems
to be the principle on which God works both in the natural and spiritual
world--a truth which is capable of almost endless illustration.
I. We see it, for
instance, in an individual church. What a variety of mental constitution and
habits of thought; what difference in training, in education, and,
consequently, in apprehension of spiritual things, and also in time,
opportunity and social influence, among individual members. Yet where there is
the quickening
breath of the Spirit of God, there will be unity in the work while there is
diversity in the operations. Thus one man is called to preach, another to take
charge of the finances; while each takes his own part and seeks by God’s help
to discharge his individual responsibility, there must be a chord of sympathy
between all the workers, for they “are members one of another.”
II. The same is
true of the different sections into which the Church of Christ is still
unhappily divided.
III. We may go
farther and apply this truth to the many efforts that are now being put forth
all over the world. Among the nations of Europe there are zealous workers, and
we must bear them up before God in believing prayer. They are working on the
same wall, though on different parts of it. And there are indirect workers,
too, whom we must not fail to recognise. The philanthropist, the temperance
reformer, those engaged in educational, charitable, and other movements which
tend to benefit the masses of the people--they also are engaged in building the wall. We must
enlarge our sympathies and rejoice in every man who seeks to do honest work for
God. We must not forget, however, that while there was oneness in the work,
there was individuality in its different parts. The work being great, it was
subdivided, and each man had a special portion allotted to him, generally that
which lay nearest to his own dwelling. There is work there if he will only look
for it under the guidance of God’s Spirit. About twenty years ago a youth in
whose heart lay the fervent desire to preach to the heathen, stood in a crowded
assembly listening to a popular preacher. “You think,” said the speaker, “of a
group of blacks gathered under the wide-spreading banian tree, and you imagine
how you could discourse to them of the wondrous love of Christ. Ah I my
brother, begin at home; try it in the streets of London first.” It was a word
in season; the young man began to build over against his house; God blessed him
to the conversion of hundreds of souls, and He is blessing him still. In
Christian work, too, we may see that the selfish instinct is recognised--not
the selfishness which robs God and glorifies self, but that which leads a
worker to be interested in his own department of work as he can be in no other.
In this sense there is a selfishness which is not sinful, and which we may
almost say is not selfish. If kept in due subordination to thoughts of the
oneness of the work, it is commendable and ought to be cultivated. How often in
conversation with a brother worker have we failed to gain his close attention
while we spoke to him of our work or the work of other brethren! But when we
asked about his congregation, his mission-room, or his Sunday or ragged school,
what a change! His tongue was loosed, and his whole face glowed with animation
as he told us how the Lord was helping and blessing him. It is both natural and
right that it should be so. He is building before his own door, and while not
ignoring others, he thinks of the work over against his house as he can of no
other part of the wall. His heart is specially there. From the portions of work
allotted to the individual citizens, we may learn also the importance of
concentration in Christian effort. Had a man put a brick here, and a daub of
mortar there, and laid a beam yonder, the wall would have made but slow
progress; but as one man built before his own door, and another before his, and
so on all round the city, the attention and energy of each were concentrated
upon his special portion, and the wall rapidly approached completion. Now,
concentration is an important principle in Christian work as well as in the
building of a Wall, and if we look back on the history of the Church, we shall
find that the greatest results have been achieved by men who have continuously
bent their energies towards a given point. It is the fashion in our day rather
to decry “men of one idea.” This fashion is much promoted by men of no idea,
who are jealous of brethren more fortunate than themselves. This principle is
important in reference not only to the object of life, but to the sphere of
labour. It is of greater consequence to do one thing well than many things indifferently.
Diffusion seems to be the aim of many workers in this restless age, and breadth
rather than depth is characteristic of their efforts. (W. P. Lockhart.)
The repairer of the breach
I. The builders.
The patriots have expressed their purpose to build the wall, and they proceed
immediately to carry this good resolution into effect. We know nothing in all
history like the scene here portrayed. We have read, indeed, of ancient Rome,
when burned by fire, being rebuilt by her citizens; but these were still rich
and powerful. We have heard, too, of ancient Carthage, when almost razed to the
ground by foreign invaders, being repaired and fortified by the patriots of the
nation; but these were yet numerous and wealthy. We know nothing, however, like
this in the annals of the world, where the small remnant of the captives of Judah,
with simple trust in God, set themselves to rebuild their fallen capital, while
they were few in numbers, poor in resources, and surrounded with hosts of
enemies frowning on their enterprise.
1. They were all Israelites in the land of Judah. In the book of Ezra
we learn that aliens from the commonwealth of Israel were not permitted to join
in rebuilding the temple, even though for sinister ends they proffered their
services. They could not enter with spirit into the undertaking, and the labour
of the hand was not accepted when unaccompanied with the love of the heart. And
it is the spiritual Israel still who can labour in promoting Christ’s cause and
truth in the earth. They alone can effectually advance religion who love and exemplify it.
They alone can truly know the truth so as to speak it and spread it. It is a
profound observation of Pascal, “that natural things must be known to be loved,
but Divine things must be loved in order to be known.” Saving truth is not
discerned by the mere power of natural reason, or through the acquirements of
human learning; it can be perceived only through the illumination of the Holy
Ghost. Believers of the word of salvation can alone declare that word with
living power. It is a feeble, as well as a heartless thing, for a man to speak
truth for the faith of others, that he does not believe in his own soul. It is
in vain to expect earnest effort for the conversion of souls from those who
have no mercy on themselves, and who have never repented of their own sins.
2. They were of diversified stations and gifts. It deserves remark,
that those mentioned here not only gave contributions in money, that the work
might advance, but they laboured by personal effort in the building of the
wall. This is worthy of high praise, as showing a heart for the good cause, and
wisdom in advancing it. Money can, no doubt, do much to procure or sustain
effort in promoting the work of God; but there is a power in living activity,
in the warm sympathy, in the personal influence, of the present believer
helping forward a religious enterprise, that donations of gold can never
secure. It is, hence, to the honour of those saints of Judah that they not
merely gave their money, but they gave themselves, in life, in love, to labour
with their hands in this work of God for building their city walls. In the
narrative of these diversified personal efforts we observe--
3. The builders here belonged to different parts of the Holy Land.
They were there from Jericho, and Gibeon, and Keilah, and Mizpah, and Tekoa.
These were not men of Jerusalem, but they loved the public interests of
religion connected with the city of God, and, as true Israelites, they laboured
for its restoration. The extension, the purity, the revival of the Church in
every part of the world, is the common cause of all who name the name of
Christ. Christians, then, should never be so absorbed with their own party
interests as to forget the great cause of His glory, and the good of man. If
they really love the Lord Jesus their regard for His honour must be tested by
their active effort to overthrow the reign of sin, and advance the empire of
righteousness.
II. The prgress of
the work. In the call of Divine judgment for the overthrow of the city God
commanded, “Begin at My sanctuary”; and so we remark, this work of restoration
commences beside the temple, proceeds north, and westward, till it completes
the circuit of the wall. “The priests built the sheep gate, and they sanctified
it, and set up the doors of it.” Through it the sacrifices were brought into
the holy place, and the patriots first repaired it, that they might defend the
house of God from all assaults or danger. They were the ministers of religion
that performed this part of the work, and they thus teach their brethren that
everything connected with Divine worship is to be guarded with religious care.
From them, too, we learn that our first concern in all reform, as well as in
the activities of life, should be for the safety and prosperity of the Church
of God. But if the Church of Christ is dear to the hearts of her members, and
is prosperous through their works of faith, the cause of humanity and of truth
is secure in the earth. The work here was carried on by the labourers where
each of them was most deeply interested. It is recorded of several of the
householders of Jerusalem that “he repaired over against his house” (verse 23),
and respecting one who seems to have been only a lodger, it is said, “he
repaired over against his chamber” (verse 30). Labour near their respective
dwellings was most convenient for the persons engaged, and it was necessary for
their own safety that the wall there should not be broken down. Religion ever
appeals to the instinct of self-love, and the strength of domestic affection in
the human heart, to animate zeal for its advancement. Christian parent! your
own children are dear to you, and you are appointed to labour and pray for
their salvation. Christian philanthropist I your own country is the object of
your love, and you are required to give your foremost endeavours for the
religious welfare of your brethren, your kinsmen according to the flesh. This
work, moreover, was prosecuted with varied zeal. The enterprise required
co-operation of effort; and we find sometimes two persons united in setting up
one gate. There was need, too, for diversity of zeal, for while one part had
only to be repaired, another had to be entirely rebuilt; but the diversity of
grace demanded was perseveringly displayed. To the honour of one we read,
“Baruch earnestly repaired” (verse 20), as if his diligence was such as to be
manifest to all beholders. To the praise of others, we are given to understand
that when they had raised up one part they proceeded to restore another.
“Meremoth,” and the “Tekoites” (verses 21, 27), after finishing the work first
allotted to them, undertook a second portion of labour, as if they felt there
should be no remission from toil so long as any part of Jerusalem remained
broken down.
III. The opposition
of enemies. It is not good that the spiritual life should flow on without
trial, or that a great work should progress without admonition of its constant
dependence on God. Long seasons of repose or prosperity are apt to produce
self-complacency in the heart; God therefore subjects His servants to humbling reverses,
and pours them from vessel to vessel, lest they should be settled on their
lees. In the performance of s good work the encounter of difficulties is
salutary, and it is permitted in profound wisdom. He that sits in the seat of
the scornful seldom needs to sit long there alone. Here we observe the leading
mocker is soon joined by a humble imitator, in the same strain of ridicule at
the works of earnest piety. “Now Tobiah the Ammonite was by him, and he said,
Even that which they build, if a fox go up, he shall even break down their
stone wall.” And so it has been in all ages. The most solemn scenes and
venerable characters, the greatest actions and the grandest enterprises, have
encountered the derision of bad men, sitting in the seat of the scorner. The
leading infidel of the Continent in the close of last century vented his
malicious jests at the sublime verities of the Christian faith, and sneered at
the redemption of the world by the blood of God’s Son. Thus, too, the profane
wits of the time laughed to scorn the commencement of the great enterprise of
modern missions to the heathen, and derided the proposal to convert the world
to the Christian faith, while only a few pounds were as yet in the treasury,
and some illiterate artizans were consecrated the apostles of the gospel to
India. All such mockers overlook this one thing, that the cause of truth has
God for its author, and therefore faith in effort for its advancement rests on
Omnipotence for success. It requires but little talent to raise a laugh against
the affections and works
of piety.
IV. The devotion of
Judah under Nehemiah. In narrating the zeal of the builders, Nehemiah makes no
mention of his own great service in the common cause. He was the soul of the
whole undertaking--planning, animating, and sustaining it, at every, point; yet
he never once refers to himself among those whose names are recorded with
honour. In the outset of the enterprise, while it still prospers, this truly
great man narrates the progress of the work in the third person, as if he had
had no share in the honourable toil. But so soon as difficulties occur, the
style of the history is changed, and he takes his place under the term “we,”
among the sufferers for the cause of truth. It is a beautiful example of
modesty and humility to all the servants of God. Nehemiah in this hour of trial
displays great forbearance under wrong. The proud scorn he encountered might
have provoked his resentment to inflict punishment on its despicable authors.
He was high in favour with the king, and it would probably have been easy for
him to obtain power to chastise these adversaries of his country; but he is as
distinguished for patience as for courage. There is not a Christian that
suffers reproach in serving Christ, but the Lord feels it as done to Himself;
and unless mercy is asked to pardon the affront, it will be visited with the
wrath of the Lamb for evermore.
V. The zeal of the
people for the completion of the work. Derision and discouragement drive
multitudes from the support of a good cause. Many have begun to run well in
their religious course. How many, too, are frightened away from a good work by
the sneers and opposition directed against those who are zealous in its
promotion. They believe the enterprise to be right in itself, they are
persuaded it is fraught with blessings to men; but they cannot bear the jests
or banter which open adherence to it entails. (W. Ritchie.)
Honourable mention
It was natural that the
Pasha should thus make “honourable mention” of those who came to the front, and
threw their energies into this patriotic work. Nehemiah was doubtless anxious
to hand down to posterity the names of all who were leaders in the movement; he
did not wish to take to himself the whole credit of the work; we may be sure
that he wrote down this register of names with both pleasure and pride. We find
that priests, rulers, merchants, and tradesmen all took a share in this
enterprise; and, where the work of the Lord is concerned, it is only becoming
that there should be this unity of spirit and division of labour. Often, in our
modern Christian Churches, too much is left to the ministers of religion; and
sometimes one man is expected to do a work which ought to be shared by a whole
congregation. The merchant and tradesman will sometimes plead the engrossing
claims of business or the pressure of “bad times” as a reason for holding aloof
from the varied efforts of Christian benevolence; and it is to be feared also
that some of our modern aristocrats are prevented by the haughty and foolish
pride of rank from throwing their energies and influence into the activities of
the Christian Church. (T. C. Finlayson.)
A godly ancestry
To us Nehemiah’s catalogue
of the builders may now seem to be little more than a dry register of names.
But it is not difficult to imagine how interesting it may have been for
generations after it was written. As Jerusalem began to grow again in power and
splendour, men would scan with eager interest the list of those who had engaged
in such a brave and self-denying work. We can imagine how, centuries later, the
eye of some young boy might kindle with pride and enthusiasm when he read here,
in one of the sacred books, the name of some ancestor of his own, who had nobly
borne his part in building up the walls of Jerusalem. It is a grand thing to
come of a patriotic or godly lineage. (T. C. Finlayson.)
At work
Words have given place to
deeds.
I. In looking over
this list of workers we are struck with the fact that they are drawn from all
classes of society.
1. The priests took a prominent part in this work. “Then Eliashib the
high priest rose up with his brethren the priests, and they builded the
sheep-gate.” We fear that, as respects the high priest, what he did in this way
was not a work of love. Some years afterwards, much to Nehemiah’s regret, this
same Eliashib acted a very unworthy and unpatriotic part: and we suspect it was
more for the sake of appearances than from any real wish to promote the success
of the enterprise that he was found among the builders mentioned in this
chapter. Again, it was quite right the priest should be active on this
occasion, for it was owing in a great measure to their unfaithfulness--to the
unfaithfulness, that is, of the priesthood prior to the time of the Babylonian
captivity, that the city was laid in ruins. In Jeremiah we read, “The priests
said not, Where is the Lord? and they that handle the law knew Me not; the
pastors also transgressed against Me, and the prophets prophesied by Baal, and
walked after things that do not profit.”
2. The rulers, too, or princes of the house of Israel, took a leading
part in repairing the wall, and, as in the case of the priests, it was proper
they should; for their misconduct, their evil practices, had contributed
greatly to bring about the downfall of the city (Micah 3:9; Micah 3:12). The advantages of co-operation were thus secured. By means of
this combination the work was done quickly, simultaneously, and economically.
Here, certainly, was a remarkable spectacle: all classes of the community concentrating
their energies on a common object. Difference of opinion and rivalries might
exist among them, but for the nonce these were sunk in the achievement of a
purpose dear to every patriotic heart.
II. That the work
referred to was under-taken by parties from various localities, and not by the
citizens of the capital alone. Thus we read, “And next unto him builded the men
of Jericho.” The Tekoites are also named, and the men of Gibeon and of Mizpah,
and the inhabitants of Zanoah, and the rulers of Bethhaccerem--these and others
from places round about are represented as co-operating with the residents of
the city in repairing the wall. It was a work of national importance, and as
such it was regarded by those just named.
III. On further
examining this register we find incidental references in it that should not be
overlooked.
1. The first of these I will name relates to the aristocracy of
Tekoah, and is evidently not intended to be complimentary to them. The
Tekoites, as a people, were not backward, “but their nobles put not their necks to the
work of their Lord.” They dishonoured themselves by standing aloof as they did
at this crisis. Their conduct, it is true, might have been worse. If they were
not active in it, we cannot say of them that they were active in their
opposition to it. You have known persons not content with a passive attitude
towards what is good. What restless--yea, raging opponents Christianity in its
early days had to encounter!
2. In striking contrast to the supineness of the nobles of Tekoah was
the conduct of Baruch the son of Zabbai. Nehemiah says of him that he
“earnestly repaired” his section of the wall. He specially commends the zeal of
Baruch. Luther, Wesley, Whitfield, these also are names with which, among other
high qualities, will ever be associated an unflagging zeal, as attested by
their more abundant labours. Did the keen glance of Nehemiah note the zeal of
Baruch? and shall the eye of God pass over unnoticed one earnest worker for Him
anywhere, or at any time?
3. The third and last incidental reference to which I shall call your
attention informs us that there were those engaged in this wall-building whom
we should hardly have expected to find thus employed. At verse 12 we read, “And
next unto him repaired Shallum the son of Halohesh, the ruler of the half part of Jerusalem, he and
his daughters.” All honour to them. We think of others of their sex who have
toiled right worthily, and in some instances heroically, in the service of
Christ. The case of Sister Dora of the Walsall Cottage Hospital occurs to us.
We think too of some who are thus labouring to-day; ladies by birth and education
who have consecrated their property and their lives to the Lord, for whose dear
sake they shrink not from menial tasks, and repulsive ministries, and risks and
dangers, to face which requires a loftier courage than nerves the soldier for
the battlefield. (T. Rowson.)
Individual labours
The workman is always the
world’s true nobleman. To pay others to do some portion of our work for us does
not absolve us from the duty of personal labour. Every merchant knows that for
him to pay a manager and a staff of clerks to conduct his business, while he
himself goes away into the country to live and enjoy himself, means, in nine
cases out of ten, the decline of his receipts, the breaking up of his trade
connection, and presently, the ruin of his business. Every lady knows that to
engage servants is not sufficient to secure the order and wholesomeness of her rooms, the regularity
of meals in the house, nor the comfort of her husband, herself, and her
children. The master, the mistress, must themselves think, and plan, and
labour. In Church-work the same law is in force to its utmost jot and tittle. (A.
G. Griffith.)
Life’s masonry
More than one figure in
Scripture represents the work of life as a building (1 Peter 2:4-5; Matthew 16:18; 1 Corinthians 3:10-15).
I. Every one to
contribute his life-toil to the building up of the city of God.
II. Every man has
his own appointed sphere and kind of work.
1. Every one must find his own task.
2. Every one must be content with his own task.
III. Every man
contributes but a fragment to the great whole.
IV. Every man to
work in harmonious aim with his fellow-builders.
V. The united work
is superintended by the great architect.
1. He only understands the whole of the great intricate plan of life.
2. He is near us with directions.
3. Let the thought, “Thou God seest me,” animate us at our toil. (Homiletic
Commentary.)
A suggestive Church record
I. The potency of
personal influence. Nehemiah created a spirit of enthusiasm which set all this
train of exertion in motion.
II. The force of
example. The priests took the lead in the common labour.
III. Advantages of
systematic organisation. Each volunteer made responsible for some limited
portion of work.
IV. The gigantic
result achievable by individual action. Like coral insects at work, the
multitude of builders each did his part of the whole.
V. The diversity
of disposition revealed by the great emergency.
1. Enthusiastic work.
2. Refusal to put the neck to the yoke.
VI. The
consentaneity of purpose and effort which a great emergency demands and is
calculated to bring about. VII. The diversity of gifts which a great emergency
calls into requisition. (Homiletic Commentary.)
Associated labour
A single bee, with
all its industry, energy, and innumerable journeys it has to perform, will not
collect more than a teaspoonful of honey in a single season, and yet the total
weight of honey taken from a single hive is often from sixty to one hundred
pounds. A very profitable lesson to mankind of what may arise from associated
labour. (Scientific Illustrations, etc.)
The building of the wall
Learn--
I. That while God
grants success to earnest effort, that very success will often arouse
opposition.
II. Opposition to
earnest work generally comes from “the mixed multitude” who hover round the
true people of God.
III. What one man
dare not do alone, he is emboldened to do by association with others; and often
men of diverse opinions and tastes are banded together to oppose God’s work,
their only bond of union being a desire to have it stopped.
IV. Timid and
fearful ones there are in every community whose hearts readily fail them, and
who often think that the good cause is about to be worsted.
V. In almost every
christian church the ardour of the few is more or less damped by the apathy of
the many.
VI. We must watch
as well as pray. A Russian proverb says, “When in a storm, pray to God and row
to the shore.”
VII. The oneness of
the workers, and that they should encourage each other when beset by friend or
foe.
VIII. Steady and
persistent work tells best in the long run.
IX. That even in
the midst of arduous labour for the Lord, the decencies and proprieties of life
are in no wise overlooked. (W. P. Lockhart.)
Ministers should be
leaders
The ministers of Christ
must not only give good exhortation to their flocks, but also put their own shoulder to the work.
Example is mightier than precept. The roads in the Ban de la Roche were soon
levelled and put in order when the good pastor Oberlin set the example of
manual toil to his parishioners. (J. M. Randall.)
Merchant workers
In our own country, the
names of Henry Thornton, Sir Thomas Fowell Buxton, Sir Francis Crossley, and
Samuel Budget, will occur to many. Our merchants and tradesmen have indeed
glorious opportunities for extending the Redeemer’s name, if they had but a
mind to the work.
(J. M. Randall.)
And next unto him builded the men of Jericho.
System and detail in work
A great work--
I. Can only be
planned by a great mind.
II. Can only be
carried out by a division of labour.
III. Can only be
accomplished by attention to details. “Bars and locks.”
IV. Brings out
special adaptations.
V. Must have
regard to practical utility. The fish-gate as necessary as the repairing of temple wall.
VI. Must be
inspired by a lofty purpose.
VII. Must look on to
the future. It must have in it the element of permanence. (Homiletic
Commentary.)
Verse 8
And they fortified
Jerusalem unto the broad wall
The broad wall
I.
The separation of the
people of God from the world is like that broad wall surrounding Jerusalem. An
actual separation is made by grace, is carried on in the work of
sanctification, and will be completed in that day when the saints shall be caught up together
with the Lord in the air.
1. Christians should maintain a broad wall of separation between
themselves and the world. The distinction ought not to be one of dress or of
speech, the separation ought to be moral and spiritual.
2. Reasons why this wall should be very broad.
II. The broad wall
round jerusalem indicated safety. The Christian is surrounded by the broad
wall--
1. Of God’s power.
2. Of God’s love.
3. Of God’s law and justice.
4. Of God’s immutability.
5. Of the work of the Holy Spirit.
6. Almost every doctrine of grace affords us a broad wall, a mighty
bulwark, a grand munition of defence.
III. This broad wall
suggests enjoyment. These walls were used as promenades, and were utilised--
1. For rest from toil.
2. For communion.
3. For prospects and outlooks. (C. H. Spurgeon.)
Verse 10
Even over against his
house.
Repairing the house
We are all temples,
buildings of the living God, and some of us are sadly out of repair; some among
us have fallen into absolute ruin. Our bodies, instead of being the sanctuary
of the Holy Spirit, are inhabited by evil lusts, cruel tempers, foul passions.
Others, although not in such a sad case, are yet grievously out of repair.
There is much in their lives which needs altering, mending. Our own carelessness
and neglect have allowed our lives to fall into decay, and the rubbish to
accumulate. A restored congregation is ever more important than the restored
fabric of the church. Let Nehemiah teach us how these repairs can best be
carried out.
1. In the first place, before he undertook the work at all, Nehemiah
prayed unto the God of heaven--“Lord, undertake for me.” “Unless the Lord build
the house, their labour is but lost that build it.” We must ask God to restore
in us all that the fraud and malice of the devil have decayed in us.
2. The next thing which Nehemiah did, after praying to God, was to
set to work, and to set others to work, at repairs. Work and prayer must go
together; pray most earnestly, work with a will.
3. Nehemiah made each worker wear a sword by his side, because of the
enemies around them who would try to hinder them. That teaches us that whatever
our work may be, we must have our religion with us. We must have the sword of
the Spirit beside us. Our enemies--the world, the flesh, and the devil--are
sure to attack us, and woe unto us if we are unarmed! There was a drummer-boy
in the great American war who lost his Bible, a book which he valued above all
things. So he set to work to repair his loss as far as possible. He remembered
many texts which he had learnt at Sunday-school, and these he wrote on the
parchment of his drum. Thus, on the march, in the field of battle, or wherever
he did his work, God’s Word was before his eyes. Like Nehemiah’s builders, he
had the sword by his side. Before the work of repairs actually began, Nehemiah
made a careful examination of the state of the ruins, that he might know
exactly what was wanted. Let us survey the ruins, the breaches in the walls,
the rubbish that has accumulated, the weak points in the building.
And where shall we begin?
1. For the most part, he set each of his workers to repair “over
against his own house.” In trying to repair the mistakes and faults and
failures of our lives, let us begin over against our own house. Let us survey
the ruins there, not those of our neighbour. Mending our own ways is the surest
and best plan to fit us to help others to repair theirs. Let us look boldly
into the neglected corners of our life, and see what repairs are needed.
2. Let us examine the ruins again; is there no need of repairs in our
business life? Is our way of doing our work, whatever it is, quite
satisfactory, quite true, and honest, and straightforward?
3. Then is there no need of repairs in the home circle, remembering
that we must begin over against our own house? The children are often unruly,
selfish, troublesome. The servants are frequently a source of discomfort. One
husband sees much need of repairs in his wife. The wife says the same of the
husband. Well, let us begin over against our own house. Are we doing our best
to set a good example in the family?
4. Is there no need of repairs in our praying? I think many of us
feel that our prayers are sometimes neglected, often hurried, formal, cold,
unreal. Then there is Bible-reading. Some of us neglect this altogether, others
read without interest or under-standing. Is there not something to be mended
here? (H. J. Wilmot Buxton, M. A.)
Building over against
one’s own house
This suggests--
I. The care of
one’s own soul. Is it saved? Is it prospering?
II. A deep interest
in the spiritual welfare of those who live under the same roof.
III. Labour for the
salvation of all who in the providence of God are brought into close or
frequent relations with us. (W. P. Lockhart.)
Work at each door
The principle on which a
great part of the work was done is indicated in several places in this chapter.
Charles Reade says: “This may seem a small thing to busy readers, but it was a
master stroke of genius. Not only was it a grand division of labour, but it animated the work with
a noble emulation and a personal pride.” Nehemiah made use of a method which is
generally regarded as an outgrowth of our modern civilisation, and anticipated
the managers of our great industries in the use of the principle of division of
labour, which in our day is carried to so great a length. Every man over
against his own house is the principle that should be applied in all work for
the moral and spiritual elevation of the community in which we live.
I. There is work
to be done at our very doors. There is still plenty of work to be done in our
own hearts. The best wall we can build for the protection of our own homes is
the structure of a Christlike life. It is as real a defence to our homes to
have them surrounded by pure-hearted men and women as was to Jerusalem the wall
that Nehemiah raised. The reason that so many missionaries send their children
is not always for the sake of the superior education to be had in our schools,
but oftener, perhaps, because it would not be safe to allow their children to
grow up in the midst of the moral miasma of a heathen land. In the ruined
characters and worse than wasted lives of many of the men and women among whom
we live, we see the broken wall, and the work of repair consists in the efforts
we make to Christianise them. Here there is, work at every one’s door.
II. Each man is
responsible for the bit of work that lies nearest to his own house. A minister
is placed over a congregation, not to do the people’s work for them, but to
induce each of them to do the work that God has laid at the door for each to
do. I know a successful minister who attributes much of his success to the fact
that he will not do anything himself that he can get one of his people to do. (A. Soutar, M. A.)
Verse 12
He and his daughters.
Worthy women
We know not how these
ladles wrought; probably it was not in a way of manual labour, but rather by
words of kindness and acts of consideration towards the builders. We need not
tarry to show how worthily the women of England fulfil their mission in the
sweet offices of charity. Some of them make the noblest sacrifices from love to
their Redeemer. A poor woman sought admission to one of our great missionary
meetings in Exeter Hall. The young man who acted as porter demanded her ticket.
“I have none,” was the
reply; “I cannot afford to subscribe.” “You cannot enter without a ticket,” was
the curt rejoinder. “I think, sir,” said the widow, “that I have given more
than ever you have to the society; I have given an only son, and he is now
labouring for your society in India.” The widow was cheerfully admitted on this
statement. (J. M. Randall.)
Family zeal
I. Notable women.
1. Within the circle of Biblical story.
2. In history.
II. Woman’s
influence.
1. For evil. Jezebel; Solomon’s wives; devotees of fashion, etc.
2. For good. (Homiletic Commentary.)
Verse 15
By the king’s garden.
The king’s garden
There are six of these
“king’s gardens” to which I shall conduct you, but we shall not have time to
tarry in more than one of them. I The garden of paradise, which was situate in
the midst of Eden.
II. The garden of
Gethsemane..
III. The garden of
the burial and the resurrection.
IV. The garden of
the human heart. The heart is meant to be a garden for God. By nature it
scarcely deserves the name; it is rather a tangled wilderness of all manner of
noisome things. What must be done to this neglected garden? The rough plough of
conviction must be dragged through it. The spade of trouble must break up the
surface, and smash in pieces the clods, and kill the weeds. Into this prepared
soil the Holy Spirit must put in the seeds of faith, and love and hope, and
patience and perseverance, and zeal. Then there must be drained out of us much
superfluity of naughtiness and excess of carnal confidence, or our heart will
be a cold swamp, a worthless plant-killing bog. And in addition to all this,
there must be constant hoeing and raking and digging. After a garden is made,
the flower-beds are never left long alone; if they were left to themselves they
would soon breed weeds again, and return to the old confusion. So with the
garden of the heart, cleansing and pruning must be done every day, and God must
do it through ourselves, and we must do it through constant examination and
repentance.
V. The garden of
The Christian Church. Follow me in each word of the text.
1. What is it? A garden. So it is called in the book of Solomon’s
Song. Many thoughts are gathered in that one metaphor like bees in a hive.
2. Whose is it? It is the King’s garden. He chose it for Himself. He
bought it. What a nobility this gives to Christ’s Church?
3. What does it need?
(a) Planters. I had a letter last week from a young woman. She says
she has been here for two years, that she has been very anxious about her soul,
and she has often wished that somebody would speak to her, but nobody has done
so. Somebody has been negligent, very negligent. We want planters who can get
the young slips and put them where they will grow.
(b) Some to watch over those who are planted.
(c) Some to collect the straggling.
(d) Some to burn up the rubbish and sweep up the leaves. In the best
Church there will always be some falling leaves. Whenever a brother sees any
mischief he ought to sweep it up and say nothing about it. Whenever you find
that such and such a brother is going a little amiss, talk to him quietly; do
not spread it all over the Church and make jealousies and suspicions. Pick up
the leaf and destroy it. When a brother member has offended you, so that you
feel vexed, forgive him. If every one would seek to make peace, there never
could be much accumulation of discord in the King’s garden to annoy Him.
4. What does it produce? “Herein is My Father glorified, that ye bear
much fruit.”
VI. The garden of
the paradise above (Revelation 22:1-5). (C. H. Spurgeon.)
The garden of the heart
Very often when I
am going through a garden I come to some little bit marked off from the rest by
a stick or a row of stones, and some lad or some little maiden comes running
up; “This is my garden,” they say, “my very own, to do whatever I like with.”
Now each of us has a garden, our very own, and yet it ought to be, and must be,
the King’s garden. It is the garden of the heart.
I. I should like
you to remember that gardens are made out of waste places. We want our heart to
be nice and kind, and like a king’s garden ought to be; and we look at the
brambles and the waste places, and fear sometimes that it never can be made
into a garden. “I never shall be good,” you say; “I never shall be like
so-and-so.” When I was a little boy I learnt drawing, and one day when I had
tried again and again, and couldn’t do it right, I flung down the pencil and
said angrily, “I never shall be able to draw.” The master was a very and a very
wise man. He laughed pleasantly, and said, “Come--never is a long time. I
couldn’t draw any better than you can when I was your age.” That put new life
into me. He who could draw anything with his pencil, and could make it exactly
right with just a touch--to think that once he could not draw any better than I
could! I went at it again then, and never felt inclined to give up afterwards.
And so with all good people that ever lived--their hearts were wild and waste
before they became the King’s garden.
II. Before the king
can make a garden he must own the land. Jesus says to us, “My son, give Me
thine heart.” He wants the heart,
not because it is a garden, but that He may make a King’s garden
of it.
III. It must be
cleared and planted. “Ah,” you say, “this is hard work.” The weeds will grow so
fast when you’ve pulled them up. But suppose you could get some one to come and
change the ground, so that instead of bringing forth weeds it should bring
forth flowers and fruits. That is just what we can do. Jesus has come on
purpose to create clean hearts.
IV. We have to keep
this garden for the king.
1. We must plant it well. “The seed is the Word of God.”
2. We must water it twice a day, and prayer is the watering.
3. We must watch against enemies.
When I was a boy we used
to set little heaps of “grains” to attract the slugs and snails, and then creep
out at night with a lantern and take these mischievous creatures, that
otherwise would have spoiled all the fruit and many of the flowers. Take care
of these, of habits that spoil all the fruit; of little neglects and
forgetfulnesses that ruin the King’s garden. The peach-trees and plum-trees
have a matting or net hung in front of them--in winter to keep off the frosts,
or in summer to keep off the busy birds. We must be watchful against all things
that hurt the King’s garden. We must be on our guard against bad companions,
bad books, and bad influences of all kinds, and also of hasty words,
thoughtless ways, and little harmful thoughts and feelings.
V. If it be the
king’s garden the king himself will come to it. Cyrus used to say, “I take so
much interest in my garden because I have planted every plant, and have sown
every seed in it.” So it is that Jesus loves His garden. He turned it from a
waste into a garden, and has sown the good seed and planted the trees. I have
heard of a poor man who lived in a very poor cottage far away from everybody
else. One day somebody called to see him and said, “My friend, you must be very
lonely here.” “Lonely!” he replied, “ah, so I might be, but Jesus is such
blessed company!” He had been walking in the King’s garden with the King, and
this made him so happy. (Mark Guy Pearse.)
Verse 28
From above the horse gate repaired the priests, every one over
against his house.
How to sweeten the life of great cities
I take these words mainly as suggesting some thoughts applicable
to the duties of Christian people in view of the spiritual wants of our great
cities. Consider--
I. The ruins that
need repair. If I dwell rather upon the dark side than on the bright side of
city life, I shall not be understood as forgetting that the very causes which
intensify the evil of a great city quicken the good--the friction of
multitudes, and the impetus given thereby to all kinds of mental activity. Most
of us have got so familiarised with the evils that stare us in the face every
time we go out upon the pavement, that we have come to think of them as
inseparable from our modern life, like the noise of a carriage wheel from its
rotation. And is it so, then? Must it be that the shining structure of our
modern society, like an old Mexican temple, must be built upon a layer of
living men flung in for a foundation? If it be so, then I venture to say that
to a very large extent progress is a delusion, and that the simple life of
agricultural communities is better than this unwholesome aggregation of men.
The beginning of Nehemiah’s work of repair was that sad midnight ride round the
ruined walls. So there is a solemn obligation laid upon Christian people to
acquaint themselves with the awful facts, and then to meditate upon them, till
Christlike compassion, pressing against the flood-gates of the heart, flings
them open, and lets out a
stream of helpful pity and saving deeds (Proverbs 24:11-12).
II. The ruin is to be repaired mainly by
the old gospel of Jesus Christ. Far be it from me to put remedies against each
other. The causes are complicated, and the cure must be as complicated as the causes. Intemperance
has to be fought by the distinct preaching of abstinence, and by the invoking
of legislative restrictions upon the traffic. Wretched homes have to be dealt
with by sanitary reform. Art and music, pictures and window gardening, etc.,
will lend their aid to soften and refine. I say, God speed to all these, but I
believe that I shall best serve my generation by trying to get men to love and
fear Jesus Christ the Saviour. This will produce new tastes and new
inclinations, which will reform, sweeten, and purify faster than anything else
does.
III. This remedy is
to be applied by the individual action of Christian men and women on the people
nearest them. If you want to do people good you must pay the price for it. That
price is personal sacrifice and effort. A loving heart and a sympathetic word,
the exhibition of Christian life and conduct, the fact of going down into the
midst of evil, are the old-fashioned and only magnets by which men are drawn to
purer and higher life. That is God’s way of saving the world--by the action of
single souls on single souls. “The priests repaired every one over against his
own house.” Possession involves responsibility. We get the grace for ourselves
that we may pass it on. “God hath shined into our hearts, that we may give the
light of the knowledge of the glory of God in the face of Jesus Christ.” There
is nothing so mighty as the confession of personal experience. If, like Andrew,
you have found the Messias, you can say so. All can preach who can say, “We
have found the Christ.” The existence of a Church in which the workers are as
numerous as the Christians ought to be something more than an Utopian dream.
There are people in your houses, people that sit by you in your countinghouse,
on your college benches, who work by your side in mill or factory or warehouse,
who cross your path in a hundred ways, and God has given them to you that you
may bring them to Him. Oh! if you lived nearer Christ, you would catch the
sacred fire from Him, and like a bit of cold iron lying beside a magnet,
touching Him, you would yourselves become magnetic, and draw men out of their
evil and up to God. (A. Maclaren, D. D.)
Personal revival sought
Once upon a time many Christians gathered to pray for a revival in
the great city in which they lived. For a week they prayed, “O Lord, revive the
city!” but the heavens were as brass. For some weeks they continued to pray
almost as broadly and indefinitely, until one friend, who felt the need of
individual quickening, exclaimed, “O Lord, revive Thy work in my heart! O Lord,
revive me!” There was a general breaking at the conclusion of this prayer.
Personal revival was sought and vouchsafed, and the work soon became widespread
and deep. A Baptist Church in New York once sought for the gracious influences
of the Holy Spirit, but there was no consciousness of response or blessing till
a coloured brother, devout and earnest, respected and beloved by all, got down
upon his knees, and, with choked utterance, prayed in the language of the 51st Psalm.
──《The Biblical Illustrator》