Neh 3:1-7 | KingComments | STEP | This chapter radiates warmth and enthusiasm. The whole population responds to Nehemiah’s call to build. Each is satisfied with his place, without being jealous of another. Hardly anyone avoids his task, no one grumbles about his task. Because of this there is care for every part of the wall. How impenetrable is a church with such collaborators. The Spirit takes us by the hand and goes with us along the wall. We are allowed to watch the progress of the building with Him. We see people busy. We are not inspectors, but students. The Spirit is the Inspector. He says what the people are called, what they are doing, where they are doing, why they are doing it. He shows who’s diligent and who’s doing nothing. He sees the motives that lead a person. Everything that is done is recorded. Not to have a nice evening later with a slide presentation or a video presentation and to talk about the performances. There doesn’t have to be anything wrong with that. But what is recorded here, is recorded on indelible paper, in the register of God. Impeccably, the Spirit records the names of the employees and their activities. The listing of the workers is reminiscent of the mention of saints by name at the end of the letter to the Romans ( ). It is also reminiscent of “the judgment seat of Christ” ( ). There each one will “receive his own reward according to his own labor” ( ). This also applies to us. That is why it is so instructive to walk with the Spirit of God. The work of every believer in God’s kingdom, in which each has his own task and field, is recorded. However, we are not all working on our own, for our own little kingdom. We do not work alongside each other when we are working together towards the same goal: the rebuilding of the wall. Shoulder to shoulder they are busy, which is so nicely indicated by the recurring words “next to”. Nowhere is it more important than in the church of God to have the right person in the right place. For this purpose “God has placed the members, each one of them, in the body, just as He desired” ( ). To this end a necessary gift has been given to each member by the Spirit ( ). Service is not only serving with the Word. Service is being engaged in the work that the Lord has ordained for each person. It is about doing His will. He rewards according to the faithfulness with which one is engaged and not according to the gift one possesses. Everyone has a personal and unique share in the restoration of the wall of Jerusalem. No one does the same work, no one imitates another. Each has a share that is different from all the others. We see this in the disciples of the Lord, in the co-workers of Paul, in the warriors of David. There is work enough. Everyone can get to work, no one needs to be unemployed. Those who have nothing to do may ask themselves whether it is because of laziness, jealousy, or pride. If you’re lazy, you don’t want to work. He who is jealous only wants a certain work, but that has already been assigned to someone else. He who is proud does not want work that he considers to be beneath his dignity. Everyone has a work that suits him and is given the grace to do so. Building the wall is not an afterthought, but a necessity. A wall is intended for separation, it is a means of defense against external attacks by the enemy. This also makes the wall a means of security for society within the wall. The presence of the wall allows the inhabitants of the city to concentrate on the values of the city. The values of the city are determined by the temple, the house where God dwells. The wall also makes the city a whole. The wall is not meant to isolate the city from her surroundings. Separation does not equate to isolation. It is beautiful to see how in this wall there are no less than ten gates. This makes it possible to enter and to leave. It is necessary that the gates are guarded. In the new Jerusalem guarding is no longer necessary ( ). The ten gates are: 1. The Sheep Gate ( ) 2. The Fish Gate ( ) 3. The Old Gate ( ) 4. The Valley Gate ( ) 5. The Refuse Gate ( ) 6. The Fountain Gate ( ) 7. The Water Gate ( ) 8. The Horse Gate ( ) 9. The East Gate ( ) 10. The Inspection Gate ( ) The account of the building begins at the Sheep Gate in the northeast and runs counterclockwise to the north ( ), west ( ), south ( ), and east ( ) to end up again at the Sheep Gate in the northeast. Eliashib The first to be mentioned as someone preparing to start the building work is the high priest Eliashib. His name means ‘God restores’. The fact that he is mentioned first is unfortunately not because of his devotion to the work, but because of his position. He is not faithful. A comparison with the building of the next gates shows that he does not provide the doors in the Sheep Gate with beams and bolts and bars ( ). By omitting the beams and bolts and bars, the door is only a symbolic barrier. Everyone is free to open it, and those who wish to do so will not encounter any resistance. But that is not the purpose of a door. People who have nothing to do in the city must be stopped by it. The door may only be opened to people who belong in the city and who keep to the rules of the city. Is this negligence perhaps due to the fact that he is a blood relative of Tobiah ( ) and that his grandson married a daughter of Sanballat ( )? Those who have family ties with enemies of God are particularly exposed to the danger of not being so concerned about separation. This is an understandable difficulty. Therefore, we must take care that family relationships do not affect the position of separation before God. The Sheep Gate The first repair work is done at the Sheep Gate, by the priests. Through this gate the sheep are brought into the city to be sacrificed in the temple. In this way we are immediately reminded of the most important reason for the existence of the city and the temple: the worship of God. All believers are priests. Restoration of the wall is first and foremost necessary for the progress of priestly service. It is said only of this gate that they consecrate it, i.e. they separate and dedicate it especially to God. The Sheep Gate is also a reminder of the Lord Jesus. He is the true Sheep Gate. He says of Himself: “I am the door of the sheep” ( ). And a little further on He says: “I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture” ( ). Our personal life can be compared to a city. We can admit all possible sins in our lives, we can even enjoy sin. As long as we are of the world, we do the same. But enjoying sin gives a bitter aftertaste and the end is death. Then we must resort to the city of God. The Sheep Gate is the entrance we must have. The real restoration of our life begins when we are saved from judgment by the Lord Jesus. As a result, we are allowed to “go in”, which is to come into the presence of God in faith to approach Him as priests ( ). We may also go “out”, that is to go out into the world to testify of the Lord Jesus and to work for Him. We will also “find pasture”, which is rest and food. We can also see the local church as a city. If there is no wall around it, if the separation of the world is bad, then the thoughts and actions of the world can find their way in unhindered and unrestrained. Anyone who is concerned about this development should start by rebuilding the Sheep Gate. The Lord Jesus must once again be given His place as the One to Whom we owe our salvation and through Whom we may come into the presence of God. Through Him we may also do our service in the world, and with Him we will find rest and food. The builders at the Sheep Gate are the high priest and the priests. Priests are people who are used to the presence of God. They know His holiness and His goodness. Such people are needed to present the Lord Jesus as the door of the sheep. Whoever knows God, who knows what is His due and what His desires are, will gladly point out the door that leads to that God. Two towers Near the gate there are two towers: “Tower of the Hundred [and] the Tower of Hananel”. A tower is a watchtower, where a guard can see far outside the city and what is approaching. This is reminiscent of vigilance. The gate is only allowed to open for sheep. The door must remain closed for wolves. Paul warns that after his departure “savage wolves will come in …, not sparing the flock” ( ). What we must be especially careful of are “the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves” ( ). The name “Tower of the Hundred” is remarkable in connection with the shepherd and the sheep. It recalls the parable the Lord Jesus pronounces about a shepherd who had a hundred sheep, of which he lost one ( ). The intention is that all one hundred sheep should be brought to safety and not just the one lost sheep. From this tower the whole flock is watched over. No sheep should be missed.

‏ Nehemiah 3:1-7

Introduction

This chapter radiates warmth and enthusiasm. The whole population responds to Nehemiah’s call to build. Each is satisfied with his place, without being jealous of another. Hardly anyone avoids his task, no one grumbles about his task. Because of this there is care for every part of the wall. How impenetrable is a church with such collaborators.

The Spirit takes us by the hand and goes with us along the wall. We are allowed to watch the progress of the building with Him. We see people busy. We are not inspectors, but students. The Spirit is the Inspector. He says what the people are called, what they are doing, where they are doing, why they are doing it. He shows who’s diligent and who’s doing nothing. He sees the motives that lead a person.

Everything that is done is recorded. Not to have a nice evening later with a slide presentation or a video presentation and to talk about the performances. There doesn’t have to be anything wrong with that. But what is recorded here, is recorded on indelible paper, in the register of God. Impeccably, the Spirit records the names of the employees and their activities.

The listing of the workers is reminiscent of the mention of saints by name at the end of the letter to the Romans (Rom 16:1-16). It is also reminiscent of “the judgment seat of Christ” (2Cor 5:10). There each one will “receive his own reward according to his own labor” (1Cor 3:8). This also applies to us. That is why it is so instructive to walk with the Spirit of God. The work of every believer in God’s kingdom, in which each has his own task and field, is recorded.

However, we are not all working on our own, for our own little kingdom. We do not work alongside each other when we are working together towards the same goal: the rebuilding of the wall. Shoulder to shoulder they are busy, which is so nicely indicated by the recurring words “next to”.

Nowhere is it more important than in the church of God to have the right person in the right place. For this purpose “God has placed the members, each one of them, in the body, just as He desired” (1Cor 12:18). To this end a necessary gift has been given to each member by the Spirit (Rom 12:6-8). Service is not only serving with the Word. Service is being engaged in the work that the Lord has ordained for each person. It is about doing His will. He rewards according to the faithfulness with which one is engaged and not according to the gift one possesses.

Everyone has a personal and unique share in the restoration of the wall of Jerusalem. No one does the same work, no one imitates another. Each has a share that is different from all the others. We see this in the disciples of the Lord, in the co-workers of Paul, in the warriors of David.

There is work enough. Everyone can get to work, no one needs to be unemployed. Those who have nothing to do may ask themselves whether it is because of laziness, jealousy, or pride. If you’re lazy, you don’t want to work. He who is jealous only wants a certain work, but that has already been assigned to someone else. He who is proud does not want work that he considers to be beneath his dignity. Everyone has a work that suits him and is given the grace to do so.

Building the wall is not an afterthought, but a necessity. A wall is intended for separation, it is a means of defense against external attacks by the enemy. This also makes the wall a means of security for society within the wall. The presence of the wall allows the inhabitants of the city to concentrate on the values of the city. The values of the city are determined by the temple, the house where God dwells. The wall also makes the city a whole.

The wall is not meant to isolate the city from her surroundings. Separation does not equate to isolation. It is beautiful to see how in this wall there are no less than ten gates. This makes it possible to enter and to leave. It is necessary that the gates are guarded. In the new Jerusalem guarding is no longer necessary (Rev 21:25 ; 27).

The ten gates are:

1. The Sheep Gate (Neh 3:1)

2. The Fish Gate (Neh 3:3)

3. The Old Gate (Neh 3:6)

4. The Valley Gate (Neh 3:13)

5. The Refuse Gate (Neh 3:14)

6. The Fountain Gate (Neh 3:15)

7. The Water Gate (Neh 3:26)

8. The Horse Gate (Neh 3:28)

9. The East Gate (Neh 3:29)

10. The Inspection Gate (Neh 3:31)

Eliashib – the Sheep Gate – Two Towers

The account of the building begins at the Sheep Gate in the northeast and runs counterclockwise to the north (Neh 3:1-7), west (Neh 3:8-13), south (Neh 3:14), and east (Neh 3:15-32) to end up again at the Sheep Gate in the northeast.

Eliashib

The first to be mentioned as someone preparing to start the building work is the high priest Eliashib. His name means ‘God restores’. The fact that he is mentioned first is unfortunately not because of his devotion to the work, but because of his position. He is not faithful. A comparison with the building of the next gates shows that he does not provide the doors in the Sheep Gate with beams and bolts and bars (Neh 3:3 ; 6 ; 13 ; 14 ; 15).

By omitting the beams and bolts and bars, the door is only a symbolic barrier. Everyone is free to open it, and those who wish to do so will not encounter any resistance. But that is not the purpose of a door. People who have nothing to do in the city must be stopped by it. The door may only be opened to people who belong in the city and who keep to the rules of the city.

Is this negligence perhaps due to the fact that he is a blood relative of Tobiah (Neh 13:4) and that his grandson married a daughter of Sanballat (Neh 13:28)? Those who have family ties with enemies of God are particularly exposed to the danger of not being so concerned about separation. This is an understandable difficulty. Therefore, we must take care that family relationships do not affect the position of separation before God.

The Sheep Gate

The first repair work is done at the Sheep Gate, by the priests. Through this gate the sheep are brought into the city to be sacrificed in the temple. In this way we are immediately reminded of the most important reason for the existence of the city and the temple: the worship of God. All believers are priests. Restoration of the wall is first and foremost necessary for the progress of priestly service. It is said only of this gate that they consecrate it, i.e. they separate and dedicate it especially to God.

The Sheep Gate is also a reminder of the Lord Jesus. He is the true Sheep Gate. He says of Himself: “I am the door of the sheep” (Jn 10:7). And a little further on He says: “I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture” (Jn 10:9). Our personal life can be compared to a city. We can admit all possible sins in our lives, we can even enjoy sin. As long as we are of the world, we do the same. But enjoying sin gives a bitter aftertaste and the end is death. Then we must resort to the city of God.

The Sheep Gate is the entrance we must have. The real restoration of our life begins when we are saved from judgment by the Lord Jesus. As a result, we are allowed to “go in”, which is to come into the presence of God in faith to approach Him as priests (Heb 10:19). We may also go “out”, that is to go out into the world to testify of the Lord Jesus and to work for Him. We will also “find pasture”, which is rest and food.

We can also see the local church as a city. If there is no wall around it, if the separation of the world is bad, then the thoughts and actions of the world can find their way in unhindered and unrestrained. Anyone who is concerned about this development should start by rebuilding the Sheep Gate. The Lord Jesus must once again be given His place as the One to Whom we owe our salvation and through Whom we may come into the presence of God. Through Him we may also do our service in the world, and with Him we will find rest and food.

The builders at the Sheep Gate are the high priest and the priests. Priests are people who are used to the presence of God. They know His holiness and His goodness. Such people are needed to present the Lord Jesus as the door of the sheep. Whoever knows God, who knows what is His due and what His desires are, will gladly point out the door that leads to that God.

Two towers

Near the gate there are two towers: “Tower of the Hundred [and] the Tower of Hananel”. A tower is a watchtower, where a guard can see far outside the city and what is approaching. This is reminiscent of vigilance. The gate is only allowed to open for sheep. The door must remain closed for wolves. Paul warns that after his departure “savage wolves will come in …, not sparing the flock” (Acts 20:29). What we must be especially careful of are “the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves” (Mt 7:15).

The name “Tower of the Hundred” is remarkable in connection with the shepherd and the sheep. It recalls the parable the Lord Jesus pronounces about a shepherd who had a hundred sheep, of which he lost one (Mt 15:3-7). The intention is that all one hundred sheep should be brought to safety and not just the one lost sheep. From this tower the whole flock is watched over. No sheep should be missed.

The Men of Jericho – Zaccur

The men of Jericho

The subsequent people we see “next to” are the men of Jericho. The name Jericho evokes memories. It is the first city that Israel conquered when it entered the land. When Israel entered the land and came to Jericho, the city was surrounded by a thick wall. The gate was closed. The city was completely closed for the Israelites. The wall around that city had to be demolished. This was done by faith (Jos 6:1-6 ; 20; Heb 11:30). God pronounced His curse on that city and on everyone who would rebuild it and set up its gates (Jos 6:26). What God had said was fulfilled (1Kgs 16:34).

The men we are now watching are from the city of the curse. However, they want nothing more to do with it. They are aware of their origin, but there has been a change in their lives. Isn’t it wonderful that they are not building on the wall of Jericho, but on the wall of the city of God?

Every builder for God has been a builder for the world. We have built our own territory where we had the power and made everything our own. For the people of God, we kept the gates closed. However, God has broken down the self-built walls of our hearts and all around our lives, and we have come to faith. Now we may take our place in building the wall around His city.

Zaccur

Next to Jericho’s men, Zaccur is at work. Zaccur is the abbreviated form of Zechariah. He is a Levite and is one of those who have signed a covenant made with the LORD to be faithful henceforth (Neh 10:12). This indicates that his heart is turned toward the LORD, and his mind is such that he wants to do what is pleasing to God.

Levites, like priests, are connected to the temple. They help the priests to perform their service. Zaccur realizes that there can never be a holy service in the temple that is pleasing to God if the city is not surrounded by walls. That is why he participates in the rebuilding of the wall.

The Fish Gate – the Sons of Hassenaah

The Fish Gate

This is the second gate we encounter. The Fish Gate is known in the days of the first temple as one of the main entrances to Jerusalem (Zep 1:10; 2Chr 33:14). It owes its name to the merchants who bring in their fish for the fish markets from Tyre or Lake Galilee (Neh 13:16).

The Fish Gate is reminiscent of the gospel. The Lord Jesus turns His disciples into “fishers of men” (Mk 1:17). Through the preaching of the gospel, people are brought into the city of God through the Fish Gate. The gate speaks of supervision. Care must be taken to ensure that a biblical gospel is brought. Only through the preaching of a Biblical gospel people come to repentance and new life.

If the preaching is adapted to people’s tastes, only feeling or reason is addressed. The conscience remains untouched. People who believe because of the benefit the gospel gives them (cf. Jn 6:26 ; Jn 2:23-25) do not belong in the city of God. Those who work at the Fish Gate must see to it (cf. Mt 13:47-48).

There are also people who offer the gospel as merchandise. They suppose that “the fear of God is a profit [source]” (1Tim 6:5), a matter of financial gain. These are the bread preachers; they preach because it is their profession, not because the Spirit urges them to do so. Following a theological education is open to everyone. One does not have to be converted. On the basis of their diploma they moderate the right to participate in the building of the Fish Gate. The city of God is not waiting for such builders. They must be excluded from the building site.

The sons of Hassenaah

The sons of Hassenaah are mentioned among those who have returned from exile (Ezra 2:35; Neh 7:38). In number, it is the largest group that has returned from Babylon. They are rebuilding the Fish Gate. We do not hear how many sons are at work. However, it is mentioned that they meticulously finish every part of the gate. Of them it is mentioned that they provided the Fish Gate with beams and bolts and bars. This is what is neglected by Eliashib when building the Sheep Gate (Neh 3:1).

Meremoth – Meshullam – Zadok

Meremoth

Some work in groups such as the sons of Hassenaah (Neh 3:3). Others work alone, such as Meremoth. Yet those who work alone also know they are connected with the others. The words “next to” indicates that well.

Meremoth doesn’t have to rebuild his piece of wall from the ground up. He is busy with “repair work”. The part of the wall he has taken care of is still standing. But that piece is damaged, its function has been damaged. Maybe it’s a piece of wall with holes.

Repairing is as important as rebuilding. Maybe we think our wall is still intact, while a closer inspection would show that there are some holes here and there. Then we need to work like a Meremoth to repair the damage. We may have allowed in our thinking ideas about the functioning of the church that we do not derive from God’s Word, but from the world. Expressing and implementing those ideas will make a hole in the wall. Repair is necessary.

We come across his name again and again. It is possible that Meremoth will finish his work sooner, because it is only repair work and he does not have to rebuild from the ground up. In any case, he is so diligent that after this work he starts working on another part of the wall (Neh 3:21). His name is also mentioned among those who sign the covenant (Neh 10:5).

Meshullam

Like Meremoth we also encounter Meshullam twice during the building of the wall. After first completing a piece for others, he goes to work “in front of his own quarters” (Neh 3:30b).

Like Eliashib (Neh 3:1) Meshullam is connected to Tobiah through family ties. His daughter is married to a son of Tobiah (Neh 6:18). That does not plead in his favor. Such a connection is wrong. Scripture is clear about this (Ezra 9:1-3 ; Ezra 10:1-3; 2Cor 6:14). Yet the Spirit records his commitment to rebuilding. Perhaps he has realized that his consent to this marriage is wrong, making him useful to God. His name also appears in the list of those who sign the covenant (Neh 10:20).

Zadok

The name Zadok is worn by several people. The only thing known about this Zadok is that he is the son of Baana. Zadok means ‘justice’. Baana means ‘son of suffering’. Whoever does justice must count on the suffering that comes with it. On the other hand, there is the “blessed” that Peter, guided by the Spirit of God, pronounces to all who suffer in this way (1Pet 3:14a).

The Tekoites

Tekoa is located south of Bethlehem. The place is known as the abode of Amos, the prophet (Amos 1:1) and of a wise woman (2Sam 14:2). People from that city have now come to Jerusalem to help rebuild the wall. In doing so, they are siding with God like an Amos and showing true wisdom like the woman.

Unfortunately there are people among the Tekoites who do not help to build the wall. This is not because they have become ill or something like that. The reason is that they find themselves too great for this kind of work. They are people of prestige. This work doesn’t suit their position. They can put others to work, but they don’t allow themselves to be put to work. Giving orders to others, fine, but receiving orders, no way. They don’t like the idea of obeying a ‘master’.

Too often it turns out that a prominent place in the world prevents people from cooperating in God’s kingdom. They do want to talk and rule, but don’t roll up their sleeves and bend their necks under the work. They do not cooperate in something where man loses his importance and only God’s honor counts.

Paul did not feel too important to work with his own hands and provided for his own needs and the needs of others (Acts 20:34). And is not the Lord Jesus the perfect example? He, Who is the Master of all, is in the midst of His disciples as One Who serves (Lk 22:24-28). The lesson He teaches is that everyone who has been given a prominent place in the church should learn from Him what serving means.

The Old Gate – Joiada and Meshullam

The Old Gate

The third gate in the wall is the Old Gate. It can also be translated as “gate of the old [city]” or “gate of the old [wall]”. In any case, the gate reminds us of the past, of the glory days of the city.

For us, the rebuilding of this gate is also important. In the work on the wall of the city of God to protect what is of God, we have to go back to what was from the beginning. God has given us His Word to show how the church came into being and how she functioned in the beginning. We see this in the book of Acts. For the problems that hinder the functioning, He has given directions through His Spirit in the New Testament letters. These instructions have lost nothing of their present-day relevance. It is not for nothing God’s Word is eternal and lasting.

In the time of Nehemiah there is only the memory of the glory of the past. Solomon’s days do not return. It is the same for the time in which we live with regard to the church. We can think with melancholy of the glory time of the beginning of the church, but that time does not return.

However, God has not changed. He has foreseen how the church would go. He has given us the letters of the New Testament. In them we find everything that is necessary to be able to come together as a church and to live together in the last days. It is not necessary to invent new ways of fellowship that are not based on Scripture. It is even wrong. We are allowed to restore and enter the Old Gate. We may ask about the “old paths” and find “rest for your soul” (Jer 6:16).

Joiada and Meshullam

Two builders are working on the Old Gate. Fellowship in building this gate is indispensable. You cannot put the ancient principles of the church into practice on your own. At least two are needed: “For where two or three have gathered together in My name, I am there in their midst” the Lord Jesus says with a view to the local church (Mt 18:20).

Of the two builders, nothing is revealed except their names and those of their father. As a result, the emphasis is placed on the work they do. What they do is important, not who they are. This also applies to us.

Melatiah and Jadon

In some cases the father is mentioned by a name. Sometimes it goes even further back in the ancestry and the names of even more ancestors are mentioned. This is not the case with Melatiah and Jadon. They tell us where they come from. The education that each undergoes is not only determined by his family, but also by his environment.

From a spiritual point of view it is not only important that someone is converted and becomes a child of God. That is the most important thing, but it is also important in what spiritual climate a person grows up.

As an extra peculiarity, we read under whose authority they are. It seems that they are not directly accountable to Nehemiah, but that with the permission of the governor they help to rebuild.