Nehemiah 3:1
At the Sheep Gate, Eliashib the high priest and his fellow priests began rebuilding. They dedicated it and installed its doors. After building as far as the Tower of the Hundred and the Tower of Hananel, they dedicated the wall.
At the Sheep Gate
The Sheep Gate was located in the northeastern part of Jerusalem's wall, near the Temple. It was named for its use in bringing sheep into the city for sacrifices. This gate's mention first highlights its spiritual significance, as it was directly connected to temple worship. The Sheep Gate's restoration symbolizes the priority of worship and sacrifice in the community's life. In a typological sense, the Sheep Gate can be seen as a representation of Christ, the Lamb of God, who is the ultimate sacrifice for sin (John 1:29).

Eliashib the high priest and his fellow priests began rebuilding
Eliashib was the high priest during Nehemiah's time, a position of significant religious authority. The involvement of the high priest and other priests in the rebuilding effort underscores the spiritual leadership's commitment to the physical and spiritual restoration of Jerusalem. Their participation also highlights the unity between religious and civic duties. This act of rebuilding by the priests can be seen as a precursor to the New Testament teaching of believers as a "royal priesthood" (1 Peter 2:9), called to build up the spiritual house of God.

They dedicated it and installed its doors
The dedication of the gate and the installation of its doors signify the completion and consecration of the work to God. Dedication in the biblical context often involves setting something apart for God's purposes, indicating that the work was not merely a physical task but a spiritual act of worship. The installation of doors represents security and protection, essential for the city's defense and the safeguarding of its inhabitants. This act of dedication parallels the Christian life, where believers are called to dedicate themselves to God and live securely within His protection (Romans 12:1).

After building as far as the Tower of the Hundred and the Tower of Hananel
The Tower of the Hundred and the Tower of Hananel were significant structures in Jerusalem's fortifications. The Tower of the Hundred may have been named for a military unit stationed there, while the Tower of Hananel is mentioned in other scriptures (Jeremiah 31:38, Zechariah 14:10) as a landmark in the city's northern wall. These towers provided strategic defense points and were crucial for the city's security. Their mention emphasizes the comprehensive nature of the rebuilding effort, ensuring that all parts of the wall were fortified. The restoration of these towers can be seen as a metaphor for spiritual vigilance and readiness, akin to the call for believers to be watchful and prepared (1 Thessalonians 5:6).

They dedicated the wall
The dedication of the wall signifies the completion of the rebuilding project and the community's commitment to God. This act of dedication is a public acknowledgment of God's sovereignty and provision. It reflects the biblical principle of dedicating all endeavors to the Lord, recognizing His role in granting success (Proverbs 16:3). The wall's dedication also serves as a reminder of God's faithfulness in fulfilling His promises to restore and protect His people, a theme echoed throughout scripture and ultimately fulfilled in the person and work of Jesus Christ.

Persons / Places / Events
1. Eliashib the High Priest
Eliashib was the high priest during the time of Nehemiah. His leadership in rebuilding the wall signifies the spiritual and communal renewal of Jerusalem.

2. The Sheep Gate
This gate was located in the northeastern part of Jerusalem and was used for bringing sheep into the city for sacrifices. Its reconstruction symbolizes the restoration of worship and sacrifice.

3. Fellow Priests
These were the priests who worked alongside Eliashib. Their involvement highlights the unity and shared responsibility in the community's spiritual and physical restoration.

4. The Tower of the Hundred
A significant landmark in the wall of Jerusalem, representing strength and protection.

5. The Tower of Hananel
Another important tower in the city's defenses, symbolizing God's provision and watchfulness over His people.
Teaching Points
Spiritual Leadership
Eliashib's role as a high priest leading the rebuilding effort emphasizes the importance of spiritual leaders taking initiative in community restoration.

Unity in Purpose
The collaboration between Eliashib and the priests demonstrates the power of unity in achieving God's purposes. Believers today are called to work together for the Kingdom.

Restoration of Worship
The rebuilding of the Sheep Gate signifies the restoration of worship. In our lives, we must prioritize restoring and maintaining our worship and relationship with God.

Symbolism of Gates
The Sheep Gate's reconstruction points to Christ as the gate for the sheep, reminding us of the centrality of Jesus in our spiritual journey.

Dedication to God's Work
The dedication of the gate and its doors reflects a commitment to God's work. We are called to dedicate our efforts and resources to God's purposes.
Bible Study Questions
1. How does Eliashib's leadership in rebuilding the wall inspire you to take initiative in your community or church?

2. In what ways can the unity of the priests in Nehemiah 3:1 serve as a model for collaboration in your spiritual community?

3. How does the symbolism of the Sheep Gate enhance your understanding of Jesus' role as the gate for the sheep in John 10:7-9?

4. What areas of your life need restoration, similar to the rebuilding of the Sheep Gate, to enhance your worship and relationship with God?

5. How can you dedicate your skills and resources to God's work, following the example of the priests who rebuilt and dedicated the gate?
Connections to Other Scriptures
Ezra 3:1-6
This passage describes the rebuilding of the altar and the resumption of sacrifices, paralleling the spiritual renewal seen in Nehemiah 3:1.

John 10:7-9
Jesus refers to Himself as the gate for the sheep, connecting the Sheep Gate's significance to Christ's role as the entry point to salvation.

1 Peter 2:5
Believers are described as a spiritual house and holy priesthood, echoing the communal effort of the priests in rebuilding the wall.
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
People
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
Places
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
Topics
Brethren, Brothers, Build, Builded, Building, Built, Chief, Consecrated, Dedicated, Doors, Doorway, Eliashib, Eli'ashib, Fellow, Gate, Got, Hallowed, Hammeah, Hananeel, Hananel, Hanan'el, Holy, Hundred, Hung, Meah, Position, Priest, Priests, Rebuilt, Riseth, Rose, Sanctified, Sheep, Sheep-gate, Tower, Wall
Dictionary of Bible Themes
Nehemiah 3:1

     5323   gate
     5585   towers
     7377   high priest, OT

Library
'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

Ezra-Nehemiah
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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