Town and country. Variety in unity.
Nehemiah had been some time before (see Nehemiah 7:4, Nehemiah 7:5) impressed with the necessity of increasing the population of Jerusalem, and had taken preliminary steps; but other more pressing matters had intervened. He now proceeded with his design. His purpose was, that of the whole population one-tenth should inhabit the metropolis, and he arranged that the additional families to dwell there should be determined by lot. First, however, opportunity was given for volunteers to offer themselves, and many appear to have done so (verse 2), and gained for themselves the blessing of the people, who would have to supply a proportionately smaller number by the determination of the lot, each one's chance of being called upon to break up his home and remove to Jerusalem being consequently lessened. It is difficult to understand how such an artificial increase of a city's inhabitants could be successfully and permanently accomplished; bow, for instance, people from the country, chosen promiscuously, could accommodate themselves to life in the city; how suitable employments could be found for them, and how they could be supported during the period of transition. But this is not a solitary instance of the kind in ancient times (see note in 'Speaker's Commentary'). The necessity of increasing the population of Jerusalem appears from what is said in Nehemiah 7:4; and the building of the wall would have been of little value otherwise. As the metropolis, and as "the holy city," it was alike important that it should be well peopled. Following the brief notice in Nehemiah 7:1 and Nehemiah 7:2 of the steps taken for this purpose, we have in the rest of the chapter an account of the inhabitants, first of the city, and then of the country. It sets forth the variety in condition, avocations, etc. of the people, who yet were one both as a civil and a religious community; and may be employed as suggesting to us the variety in unity of the Christian Church.
I. There is VARIETY.
1. As to locality. As here some dwelt within the walls of Jerusalem, near the temple, the rest were scattered about the country; so the Church is scattered throughout the world, in every variety of situation, and comprises people of almost all languages, etc.
2. In occupations and functions. In Israel, the rulers and the ruled, craftsmen and agriculturists; and about the temple itself, priests, Levites, and Nethinims; singers, gate-keepers, etc. So in the Church. Every separate Church, which is really such, has its own special work; and within each Church every member has his own aptitudes and functions (see Romans 12:4 8), arising from the diversities of nature, education, grace, and office.
3. Of advantages and disadvantages. For livelihood, culture, religion. The city, the country town, the village, the mansion and the cottage, all present a mixture of both. Nearness to the house of prayer and religious instruction is one of the greatest advantages, and should be more considered than it often is by those who are choosing a residence; but when duty calls to a different position God can afford compensations for the loss. In like manner, of the various forms of Church order and life, no one monopolises all advantages, no one is without some special function.
4. Of characteristics. Every nation, every class in each, has its own peculiarities; every kind of employment stamps those engaged in it with some specialty of body or mind; yea, every individual differs from every other. We need not, then, be surprised that in religion there should be so many varieties; that even the members of the one Church of Christ should differ so widely. Differences in nature, education, social position, the time and manner in which the religious life is awakened, the influences under which it comes, the peculiarities of the Church, the minister, etc; all have their part in producing and perpetuating diversities of thought, life, etc. But notwithstanding so great diversity—
II. There is UNITY.
1. Of race. All Israelites were of one family, descended from common ancestors. So all Christians have one Father, and have been born again by one Spirit.
2. Of faith and life. The Jews, when worthy of the name, were one in their religion, trusting and worshipping the same God, living according to the precepts of the same law. In like manner all true Christians are essentially alike in faith and character. The family features may be detected, notwithstanding their unlikeness in many respects. Genuine Christians of very different and possibly opposing Churches are more like each other, and more really united, than each is like, or united to, the untrue members of his own Church.
3. Of relationships. The Jews in city, town, or village were bound together by their common relation to their civil and religious rulers, their temple and their God, and their mutual relations and dependence as parts of one nation. So Christians are all one in Christ Jesus, having one God, one Saviour and Lord, living under the same rule and the same system of laws, enjoying the same care and protection, forming, whether they will or not, one body, the body of Christ, in which every member is joined to and dependent upon every other.
4. Of end. "This people have I formed for myself; they shall show forth my praise." Such was the Divine purpose in respect to Israel; and such it is in respect to Christians. All are called to accomplish this end, and in their various ways they subserve it (see 1 Peter 2:9).
III. THERE ARE DUTIES ARISING FROM THIS VARIETY IN UNITY.
1. Contentment of each with his own position. Whether in the city or the country, every Israelite might feel himself one of the Divinely-favoured people, a valuable member of the community if honestly doing his duty, and able to attain the great ends of life. Similarly, Christians may well be content with their various lots within the Church. Not, indeed, with a contentment that forbids inquiry and aspiration after fuller light and higher privilege, or such changes as may result therefrom; but with a contentment which will prevent repining and restlessness, and secure the fulfilment of the duties and the enjoyment of the advantages within reach. Each should love his own branch of the Church, seek to be a good member of it, and gain all the good he can from it. In respect to locality too, the dwellers in cities and towns and those in the country need not envy each other. God can be found and salvation realised everywhere. God's temple is wherever is the contrite, believing, and praying heart; and wherever two or three meet in the name of Christ (Isaiah 57:15; Matthew 18:20).
"While place we seek, or place we shun,
The soul finds happiness in none;
But with my God to guide my way,
'Tis equal joy to go or stay.
Could I be cast where thou art not,
That were indeed a dreadful lot;
But regions none remote I call,
Secure of finding God in all."
2. Mutual esteem and affection. Christians should recognise that they belong to one great society, of which every true Christian is a member; and learn to detect the essential features of a Christian, and honour all who possess them, whatever their subordinate peculiarities. He is a poor Christian who cannot say with St. Paul, "Grace be with all them that love our Lord Jesus Christ in sincerity."
3. Mutual helpfulness. The country is as essential to the town as the town to the country. "The king himself is served by the field." The peasant can even teach the citizen much of which he is ignorant. So Christians (individuals and Churches) can and ought to be helpers of each others' knowledge and faith, holiness and joy; and none should be above receiving the assistance which others can render.
4. United action. As the people of Israel, from town and country alike, united to build the wall of Jerusalem, and repel the common enemies, so should Christians of every name be ready to unite in all ways possible and expedient, in order to promote the common good, to defend and propagate the common faith, and subdue all that is opposed to it; and thus to increase the one glorious kingdom to which they all belong, and magnify him whom they all alike adore and love.
5. Willingness of individuals to undertake more than their obvious share in labours or sacrifices for the common good. Like those who "willingly offered themselves to dwell at Jerusalem" (Nehemiah 7:2).
6. Finally, let us each take heed that he really is one of "the Israel of God," to whichever tribe or section he may belong, and wherever his lot may be cast.