Nehemiah 3:32
And between the upper room above the corner and the Sheep Gate, the goldsmiths and merchants made repairs.
A Godly AncestryT. C. Finlayson.Nehemiah 3:1-32
A Suggestive Church RecordHomiletic CommentaryNehemiah 3:1-32
Associated LabourScientific IllustrationsNehemiah 3:1-32
At WorkT. Rowson.Nehemiah 3:1-32
Church WorkR.A. Redford Nehemiah 3:1-32
Honourable MentionT. C. Finlayson.Nehemiah 3:1-32
Individual LaboursA. G. Griffith.Nehemiah 3:1-32
Life's MasonryHomiletic CommentaryNehemiah 3:1-32
Merchant WorkersJ. M. Randall.Nehemiah 3:1-32
Ministers Should be LeadersJ. M. Randall.Nehemiah 3:1-32
System and Detail in WorkHomiletic CommentaryNehemiah 3:1-32
The Builders At WorkW. P. Lockhart.Nehemiah 3:1-32
The Building of the WallW. P. Lockhart.Nehemiah 3:1-32
The Repairer of the BreachW. Ritchie.Nehemiah 3:1-32

Notice several points in this record of the labours and the distribution of their work.

I. Devotion and effort in the cause of God are worthy of DISTINCTION AND REMEMBRANCE. Names have great power, both among contemporaries and successors. We are stimulated by individual examples.

1. The priests are mentioned first; and God's ministers should be first and foremost in every good work, especially that which is most closely connected with his house.

2. Not only individuals are honoured in thin record, but families. Our household life should be intimately bound up with our Church life. The best family title is that which is won in the field of holy enterprise.

3. While all were invited, some refused. The "nobles put not their necks to the work of their Lord." But over against that disgraceful idleness we can place the superabundant zeal of others, who not only did their own work, but the work of others as well.

II. Even THE WOMEN WERE READY TO DO THEIR PART, and, understanding "daughters" in the sense of women, the daughters of Shallum, "ruler of the half part of Jerusalem," not too high or too weak to unite in such a cause. In the building of the spiritual Jerusalem the "daughters" contribute no mean portion.

III. SOME UNDERTOOK THE WORK "OVER AGAINST THEIR OWN HOUSE." We may find the opportunity close at hand. No greater honour can we attach to our own house than to connect it with the praise and glory of Jerusalem.

IV. The EFFECT of this general and contemporaneous effort of all the Lord's people to repair the ruins of their city in uniting them, effacing wrong distinctions, developing great qualities, lifting up their faith to a higher platform. Reformation both effect and cause of revival. - R.

From above the horse gate repaired the priests, every one over against his house.
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 ware. house, 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.)

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.

Ananiah, Azariah, Azbuk, Baana, Bani, Baruch, Bavai, Benjamin, Berechiah, Besodeiah, Binnui, Colhozeh, David, Eliashib, Ezer, Gibeon, Hakkoz, Hallohesh, Halohesh, Hananiah, Hanun, Harhaiah, Harim, Harumaph, Hashabiah, Hashabniah, Hashub, Hassenaah, Hasshub, Hattush, Henadad, Hur, Immer, Imri, Jadon, Jedaiah, Jehoiada, Jeshua, Joiada, Koz, Levites, Maaseiah, Malchiah, Malchijah, Melatiah, Meremoth, Meshezabeel, Meshullam, Nehemiah, Pahathmoab, Palal, Parosh, Paseah, Pedaiah, Rechab, Rehum, Rephaiah, Shallum, Shallun, Shecaniah, Shechaniah, Shelah, Shelemiah, Shemaiah, Tekoites, Uriah, Urijah, Uzai, Uzziel, Zabbai, Zaccai, Zaccur, Zadok, Zalaph, Zur
Beth-haccherem, Beth-zur, Beyond the River, Broad Wall, Dung Gate, East Gate, Fish Gate, Fountain Gate, Gate of Yeshanah, Gibeon, Horse Gate, Jericho, Jerusalem, Keilah, Mizpah, Muster Gate, Ophel, Pool of Shelah, Sheep Gate, Tower of Hananel, Tower of the Hundred, Tower of the Ovens, Valley Gate, Water Gate, Zanoah
Angle, Ascent, Carried, Chamber, Corner, Dealers, Door, Gate, Goldsmiths, Gold-workers, Merchants, Refiners, Repaired, Repairs, Room, Sheep, Sheep-gate, Strengthened, Traders, Upper, Wall
1. The names and order of those who built the wall

Dictionary of Bible Themes
Nehemiah 3:31-32

     4345   metalworkers

'Over against his House'
'The priests repaired every one over against his house.'--NEH. iii. 28. The condition of our great cities has lately been forced upon public attention, and all kinds of men have been offering their panaceas. I am not about to enter upon that discussion, but I am glad to seize the opportunity of saying one or two things which I think very much need to be said to individual Christian people about their duty in the matter. 'Every man over against his house' is the principle I desire to commend to you
Alexander Maclaren—Expositions of Holy Scripture

The Broad Wall
"The broad wall."--Nehemiah 3:8. IT SEEMS that around Jerusalem of old, in the time of her splendor, there was a broad wall, which was her defence and her glory. Jerusalem is a type of the Church of God. It is always well when we can see clearly, distinctly, and plainly, that around the Church to which we belong there runs a broad wall. This idea of a broad wall around the Church suggests three things: separation, security, and enjoyment. Let us examine each of these in its turn. I. First, the SEPARATION
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 57: 1911

Divers Matters.
I. Beth-cerem, Nehemiah 3:14. "The stones, as well of the altar, as of the ascent to the altar, were from the valley of Beth-cerem, which they digged out beneath the barren land. And thence they are wont to bring whole stones, upon which the working iron came not." The fathers of the traditions, treating concerning the blood of women's terms, reckon up five colours of it; among which that, "which is like the water of the earth, out of the valley of Beth-cerem."--Where the Gloss writes thus, "Beth-cerem
John Lightfoot—From the Talmud and Hebraica

Some Buildings in Acra. Bezeiha. Millo.
Mount Sion did not thrust itself so far eastward as mount Acra: and hence it is, that mount Moriah is said, by Josephus, to be "situate over-against Acra," rather than over-against the Upper City: for, describing Acra thus, which we produced before, "There is another hill, called Acra, which bears the Lower City upon it, steep on both sides": in the next words he subjoins this, "Over-against this was a third hill," speaking of Moriah. The same author thus describes the burning of the Lower City:
John Lightfoot—From the Talmud and Hebraica

The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north
John Lightfoot—From the Talmud and Hebraica

Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but
John Lightfoot—From the Talmud and Hebraica

Some of the most complicated problems in Hebrew history as well as in the literary criticism of the Old Testament gather about the books of Ezra and Nehemiah. Apart from these books, all that we know of the origin and early history of Judaism is inferential. They are our only historical sources for that period; and if in them we have, as we seem to have, authentic memoirs, fragmentary though they be, written by the two men who, more than any other, gave permanent shape and direction to Judaism, then
John Edgar McFadyen—Introduction to the Old Testament

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