Nehemiah 3:1-32

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--

(1) The priests and Levites joined in the work. “Then Eliashib the high priest rose up with his brethren the priests, and they builded the sheep gate” (verse 1). And “after him repaired the Levites” (verse 17). But the lowliest act done for the cause of God receives glory from its connection with Him; and the ministers of the sanctuary should be foremost in effort to build up the cause of truth in the earth.

(2) The governor and nobles laboured at the wall. There is, indeed, one notable exception to this patrician work. Respecting the nobles of the Takoites it is said, “But their nobles put not their necks to the work of their Lord” (verse 5).

(3) The daughters of Judah shared this honourable toil. “Shallum, the ruler of the half part of Jerusalem, repaired, he and his daughters” (verse 12).

(4) The young united in this sacred employment. “And Hanun the sixth son of Zalaph, repaired another piece” (verse 30). Youth are often tempted to think religion a gloomy thing, and that to embrace it in their early years would be to lose all the pleasures of life.

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; Matthew 16:18; 1 Corinthians 3:10).

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.)