I. THE THINGS IN THE CHURCH WHICH NEED TO BE GUARDED. "Charge over Jerusalem" (ver. 2).

1. The doctrines of the Church.

2. The members of the Church.

3. The temporal interests of the Church.

4. The work of the Church.

5. The reputation of the Church.

6. The civil privileges of the Church.

7. The discipline of the Church.

This defence is needed because infidelity, slander, bigotry, and laxity threaten to lay waste the Church.

II. THE MEN WHO SHOULD BE THE GUARDIANS OF THE CHURCH. "For he was a faithful man, and feared God above many" (ver. 2).

1. They must be duly appointed. "And the porters and the singers and the Levites were appointed." "That I gave" (ver. 2).

2. They must be truly sympathetic. The men who had helped to rebuild the city would be the most likely to defend it.

3. They must be wisely cautious. "Let not the gates of Jerusalem be opened until the sun be hot" (ver. 3).

4. They must be sufficiently numerous. "And appoint watches of the inhabitants of Jerusalem" (ver. 3).

5. They must he eminently pious. "And feared God above many" (ver. 2).

6. There is a sense in which all good men ought to be guardians of the Church.

III. THE WAY IN WHICH THE CHURCH MAY BEST BE GUARDED.

1. By having regard to the Church in times of special danger. "Let not the gates of Jerusalem be opened until the sun be hot" (ver. 3). The Church stands in need of watchful care during the night of error and sin; then its gates must not be opened.

2. By having regard to the Church at points where it is most liable to attack. "Let not the gates of Jerusalem be opened."

3. By having regard to mutual co-operation amongst the watchers.

4. By putting our trust in God to supply the necessary lack and imperfection of human vigilance. - E.

I. HIS CARE FOR JERUSALEM'S PROTECTION. It is a beneficent law of our nature that the more true affection is exercised it increases in strength, and knits the heart to its object in firmer bonds. This beautiful law, of the growth of affection by its exercise, is still more exemplified in the labour of love for Christ's name sake, and for the promotion of His truth in the earth. Thus it was that the suffering and sacrifice which Nehemiah had endured for Jerusalem bound him to it by stronger ties, and drew him to seek its good with deepening affection. He had wept over its desolation in the night; he had toiled, through many days, for its restoration; and, when its walls were now rebuilt, how could he but cherish a tender solicitude, lest any danger should befall the home of his heart? Was it not enough to fill him with sorrowful apprehension that false men were within the walls of Zion, and that, under the name of Israelites, they were ready to betray the dearest interests of their nation into the hands of the heathen? Then, as strong walls are no sufficient protection without faithful watchmen, he set apart true men, to keep guard in the common danger.

1. We remark the character of the men to whom he committed this high trust. "I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem." "My brother Hanani." The expression of fraternal relation is simple and dignified, but warm and affectionate. The brother's heart speaks the word, and utters in it a brother's love, glowing with a brother's pride, over one so dear, ready to help in a work so Divine. It is deeply interesting to observe how often, in the procedure of grace, God hallows the social affections, by grafting on their stock a Divine love; and how large a portion of the inspired history of the religious life is a record of kindred dear in the same households, united in the same faith, walking together to the better country. Abraham and Sarah, Jacob and Joseph, Moses and Aaron, James and John, Martha and her sister Mary, and Lazarus, with many more revered names in Scripture story, united in the bonds of nature and also of grace, prove how true God is to His promise — "I will take you one of a city, and two of a family, and I will bring you to Zion." Hananiah, the other patriot, here entrusted with charge over the holy city, receives this high encomium, "He was a faithful man, and feared God above many." There was special need for this superior fidelity and piety in the watchmen of Zion then; and the same necessity demands such graces still in all who have charge in the Church of God.

2. We notice the nature of the charges given to these faithful men. Walls and gates are set around the city of God, not to foster indolence, but to aid active defence, and by this means to secure the guardian care of Omnipotence. This Divine help is ever sure to those who are willing by God's grace to help themselves, and who stand on their watchtower, in the attitude of vigilance. This is an operation of faith, and an effect of that wisdom that is from above. Sound principles of truth are believed, not for the purpose of lying in the mind as a dead letter, or to be in themselves a certain defence against danger, but they are embraced to be used as a shield in times of assault, to be applied to the practical conduct; and if they are loosely held, the enemy will break through them to wound the heart, as surely as these foes of Jerusalem would have entered it by the gates or walls, had these been unguarded. The word is, "Take unto you the whole armour of God, that ye may be able to stand." Faith everywhere sets on this enterprise its indubitable seal. The city, we are told, "was large and great; but the people were few within, and the houses were not builded." It was reared in the sure confidence of a future increase, according to the promise, "Jerusalem shall be inhabited, as towns without walls, for the multitude of men and cattle therein." In like manner, everything devised and done for the kingdom of Christ may be planned on the largest scale, to accord with the amplitude of the purpose of grace. There is room in the heart of God for all sinners of mankind, would they but trust His love.

II. HIS EFFORT FOR JERUSALEM'S PURITY. In a work of God, the completion of one service to His honour makes way for the commencement of another. A holy heart feels no desire to rest in complacency after the labour of one enterprise is finished, as if enough were done for a while to come.

1. We remark in this the means he adopts to secure the purity of Jerusalem. He owns, with grateful humility, the Divine source of all his plans of wisdom for the good of Jerusalem. "My God put into mine heart." All holy desires, all good counsels, all just works are from God; and it is right to ascribe to Him the glory of these precious gifts. The great thinkers of the world — the men whose vocation it is to exercise thought for the instruction of others — are under paramount obligation to give honour to the Father of lights for every grand or good idea He discovers to their mind. God is specially the author of all gracious purposes in the hearts of His children, and of every good counsel for the advancement of His kingdom. It is in this frame of exultant gratitude to the Lord for all good counsels that Nehemiah says, "My God put into mine heart to gather together the nobles, and the rulers, and the people, that they might be reckoned by genealogy." Recent events, no doubt, suggested reasons for making sure who belonged to the tribes of Israel; and God, by opening His servant's mind to the force of these reasons, rendered the path of duty plain. False men had lately appeared in the congregation of the Lord, claiming a place in it, who were not of it, but were proving traitors to its dearest interests. At this time, then, when much depended on the possession of a true heart in the children of Zion, the heads and people of Judah were convened, that all might be reckoned by genealogy.

2. We notice the fidelity Nehemiah evinces to secure the purity of Jerusalem. Many went up to the holy city who could not show their father's house, whether they belonged to Israel or no. Some of them would prove in their conduct they were the people of God; but they could not as yet produce evidence of their genealogy as the seed of Jacob. In like manner, want of assurance of personal salvation bars the way of no sinner in applying to Christ; and if any follow on to seek Him, He will in no wise cast them out, though they may not be able for the present to express their sure hope of eternal life. Some at this time in Jerusalem were friends of Zion, of this description, truly belonging to Israel in spirit, but unable, meanwhile, to prove their relation. But others were there of a different class, and, perhaps, also of a different character. Some of the priests "sought their register among those who were reckoned by genealogy, but it was not found." (ver. 64). In the fidelity, therefore, of these patriots to purify from alloy the congregation of the Lord, we have an example for the imitation of the universal Church of Christ. Purity of communion in a Church is essential to its healthful condition, and to its success in spreading religion in the world. A diseased member in the natural body may gradually destroy the vital functions of the entire frame; and so, in the mystical body of Christ, one member unsound in heart will impair the spiritual action of the whole, just as one Achan in the camp occasioned the defeat of all the army of Israel. This register, used by the servant of God to ascertain who were the children of Zion, may suggest to us the joyous assurance that God knows all His true Israel, and will take means, in due time, to make them known. Oh! what a privilege to find Tour name in the Lamb's book of life in that day! On the other hand, what a dismay to discover then it is not there!

(W. Ritchie.)