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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Nehemiah 3:1–32. His two-level outline is real structure in the source text, so it is rendered as structure.
The best way to know how to divide this chapter is to observe how the work was divided among the undertakers, that every one might know what he had to do, and mind it accordingly with a holy emulation, and desire to excel, yet without any contention, animosity, or separate interest. No strife appears among them but which should do most for the public good. Several things are observable in the account here given of the building of the wall about Jerusalem: -
I.That Eliashib the high priest, with his brethren the priests, led the van in this troop of builders, Neh 3:1.
Ministers should be foremost in every good work; for their office obliges them to teach and quicken by their example, as well as by their doctrine. If there be labour in it, who so fit as they to work? if danger, who so fit as they to venture? The dignity of the high priest was very great, and obliged him to signalize himself in this service. The priests repaired the sheep-gate, so called because through it were brought the sheep that were to be sacrificed in the temple; and therefore the priests undertook the repair of it because the offerings of the Lord made by fire were their inheritance. And of this gate only it is said that they sanctified it with the word and prayer, and perhaps with sacrifices perhaps,
1.Because it led to the temple; or,
2.Because with this the building of the wall began, and it is probable (though they were at work in all parts of the wall at the same time) that this was first finished, and therefore at this gate they solemnly committed their city and the walls of it to the divine protection; or,
3.Because the priests were the builders of it; and it becomes ministers above others, being themselves in a peculiar manner sanctified to God, to sanctify to him all their performances, and to do even their common actions after a godly sort.
II.That the undertakers were very many, who each took his share, some more and some less, in this work, according as their ability was.
Note, What is to be done for the public good every one should assist in, and further, to the utmost of his place and power. United force will conquer that which no individual dares venture on. Many hands will make light work.
III.That many were active in this work who were not themselves inhabitants of Jerusalem, and therefore consulted purely the public welfare and not any private interest or advantage of their own. Here are the men of Jericho with the first (Neh 3:2), the men of Gibeon and Mizpah (Neh 3:7), and Zanoah, Neh 3:13. Every Israelite should lend a hand towards the building up of Jerusalem.
IV.That several rulers, both of Jerusalem and of other cities, were active in this work, thinking themselves bound in honour to do the utmost that their wealth and power enabled them to do for the furtherance of this good work. But it is observable that they are called rulers of part, or the half part, of their respective cities. One was ruler of the half part of Jerusalem (Neh 3:12), another of part of Beth-haccerem (Neh 3:14), another of part of Mizpah (Neh 3:15), another of the half part of Beth-zur (Neh 3:16), one was ruler of one half part, and another of the other half part, of Keilah, Neh 3:17, Neh 3:18. Perhaps the Persian government would not entrust any one with a strong city, but appointed two to be a watch upon each other. Rome had two consuls.
V.Here is a just reproach fastened upon the nobles of Tekoa, that they put not their necks to the work of their Lord (Neh 3:5), that is, they would not come under the yoke of an obligation to this service; as if the dignity and liberty of their peerage were their discharge from serving God and doing good, which are indeed the highest honour and the truest freedom. Let not nobles think any thing below them by which they may advance the interests of their country; for what else is their nobility good for but that it puts them in a higher and larger sphere of usefulness than that in which inferior persons move?
VI.Two persons joined in repairing the old gate (Neh 3:6), and so were co-founders, and shared the honour of it between them.
The good work which we cannot compass ourselves we must be thankful to those that will go partners with us in. Some think that this is called the old gate because it belonged to the ancient Salem, which was said to be first built by Melchizedek.
VII.Several good honest tradesmen, as well as priests and rulers, were active in this work - goldsmiths, apothecaries, merchants, Neh 3:8, Neh 3:32. They did not think their callings excused them, nor plead that they could not leave their shops to attend the public business, knowing that what they lost would certainly be made up to them by the blessing of God upon their callings.
VIII.Some ladies are spoken of as helping forward this work - Shallum and his daughters (Neh 3:12), who, though not capable of personal service, yet having their portions in their own hands, or being rich widows, contributed money for buying materials and paying workmen. St. Paul speaks of some good women that laboured with him in the gospel, Phi 4:3.
IX.Of some it is said that they repaired over against their houses (Neh 3:10, Neh 3:23, Neh 3:28, Neh 3:29), and of one (who, it is likely, was only a lodger) that he repaired over against his chamber, Neh 3:30. When a general good work is to be done each should apply himself to that part of it that falls nearest to him and is within his reach. If every one will sweep before his own door, the street will be clean; if every one will mend one, we shall be all mended. If he that has but a chamber will repair before that, he does his part.
X.Of one it is said that he earnestly repaired that which fell to his share (Neh 3:20) - he did it with an inflamed zeal; not that others were cold or indifferent, but he was the most vigorous of any of them and consequently made himself remarkable. It is good to be thus zealously affected in a good thin; and it is probable that this good man's zeal provoked very many to take the more pains and make the more haste.
XI.Of one of these builders it is observed that he was the sixth son of his father, Neh 3:30.
His five elder brethren, it seems, laid not their hand to this work, but he did. In doing that which is good we need not stay to see our elders go before us; if they decline it, it does not therefore follow that we must. Thus the younger brother, if he be the better man, and does God and his generation better service, is indeed the better gentleman; those are most honourable that are most useful.
XII.Some of those that had first done helped their fellows, and undertook another share where they saw there was most need.
Meremoth repaired, Neh 3:4. and again, Neh 3:21. And the Tekoites, besides the piece they repaired (Neh 3:5), undertook another piece (Neh 3:27), which is the more remarkable because their nobles set them a bad example by withdrawing from the service, which, instead of serving them for an excuse to sit still, perhaps made them the more forward to do double work, that by their zeal they might either shame or atone for the covetousness and carelessness of their nobles.
Lastly, Here is no mention of any particular share that Nehemiah himself had in this work. A name-sake of his is mentioned, Neh 3:16. But did he do nothing? Yes, though he undertook not any particular piece of the wall, yet he did more than any of them, for he had the oversight of them all; half of his servants worked where there was most need, and the other half stood sentinel, as we find afterwards (Neh 4:16), while he himself in his own person walked the rounds, directed and encouraged the builders, set his hand to the work where he saw occasion, and kept a watchful eye upon the motions of the enemy, as we shall find in the next chapter. The pilot needs not haul at a rope: it is enough for him to steer.
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Summary
Nehemiah 3:11 meticulously records the specific contribution of Malchijah, son of Harim, and Hashub, son of Pahathmoab, to the monumental task of rebuilding Jerusalem's walls after the Babylonian exile. This verse highlights their diligent work on "the other piece" of the wall and the strategic "tower of the furnaces," underscoring the communal, organized, and detailed effort required for the city's restoration. It stands as a testament to individual accountability and collective dedication within a larger, divinely ordained project, showcasing how specific contributions coalesce into a grand, unified achievement.
Context
Literary Context
Nehemiah 3 serves as a detailed and systematic register of the various groups, families, and individuals who participated in the reconstruction of Jerusalem's walls. Following Nehemiah's initial assessment of the ruins and his stirring call to action found in Nehemiah 2:17-18, this chapter meticulously outlines the division of labor, moving segment by segment around the city's perimeter. Each section typically names the builders, their family or professional affiliation, and the specific portion they repaired, often noting its proximity to a gate or landmark. Nehemiah 3:11 fits seamlessly into this architectural roll call, specifically detailing the efforts of Malchijah and Hashub on a distinct segment, demonstrating the comprehensive and collaborative nature of the rebuilding project. The repetition of the phrase "repaired" or "rebuilt" throughout the chapter emphasizes the continuous progress and the shared commitment of the community, creating a sense of unified purpose and diligent execution.
Historical & Cultural Context
The rebuilding of Jerusalem's walls occurred during the post-exilic period, specifically around 445 BC, under the Persian Empire's dominion. The Jewish people had returned from Babylonian captivity, but Jerusalem remained vulnerable, its walls in ruins, symbolizing national disgrace and spiritual desolation. The wall was not merely a defensive structure; it was crucial for the city's security, economic stability, and the re-establishment of a distinct Jewish identity and worship life. Without walls, the city was open to attack and lacked the necessary protection for its inhabitants and the Temple. The project was undertaken amidst significant opposition from neighboring peoples like Sanballat and Tobiah, as documented in Nehemiah 4:1-3, making the communal effort even more remarkable. Culturally, such large-scale public works often involved communal labor, with families or guilds taking responsibility for specific sections, a practice evident in the detailed listing of Nehemiah 3. The mention of individuals by their father's name or tribal affiliation (e.g., "son of Harim," "son of Pahathmoab") highlights the importance of lineage and communal identity in this period, underscoring the deep personal investment in the city's restoration.
Key Themes
Nehemiah 3:11, within the broader context of Nehemiah 3, powerfully illustrates several key themes. First, Shared Responsibility and Collective Effort is paramount; the immense task was accomplished not by a single leader but by the combined, diligent efforts of many, each contributing their part. This principle is foundational to communal success, echoing the New Testament concept of the body of Christ, where diverse members contribute to the whole, as seen in 1 Corinthians 12:12-27. Second, Diligent Labor and Attention to Detail is evident in the specific mention of "the other piece" and "the tower of the furnaces," indicating that every segment, no matter how small or challenging, received careful and thorough attention. This speaks to the importance of faithfulness in all aspects of God's work, emphasizing quality and thoroughness. Third, Unity in Purpose is highlighted as diverse individuals and groups, despite their varied backgrounds, united under Nehemiah's leadership to achieve a common, divinely inspired goal: the restoration of Jerusalem's defenses and, by extension, the glory of God. This unity was critical in overcoming external opposition and internal challenges, as famously stated: "So built we the wall... for the people had a mind to work" in Nehemiah 4:6.
Exposition and Analysis
Key Word Analysis
The KJV translates the Hebrew verb חָזַק (châzaq, H2388) as "repaired." However, as per H2388, châzaq carries a stronger connotation than mere mending. It means "to fasten upon," "to seize," "to be strong," "to fortify," or "to mend." In this context, it implies that Malchijah and Hashub did not merely patch up a broken section but rather reinforced it, making it robust, secure, and structurally sound for defense. This word choice emphasizes the quality and durability of the work performed, reflecting a commitment to thoroughness and strength.
The Hebrew term מִגְדָּל (migdâl) denotes a structure known for its "size or height," a "tower" or "castle." Its mention here indicates a significant, elevated part of the wall, providing a crucial vantage point for observation and defense. The presence of a tower highlights the strategic importance of this section of the wall, as towers were vital for the overall security and fortification of ancient cities.
The Hebrew word תַּנּוּר (tannûwr) refers to a "fire-pot," "furnace," or "oven." Its specific mention in "the tower of the furnaces" suggests the tower's proximity to an area where kilns or ovens were used, possibly for baking bread or firing pottery. This detail not only helps locate the tower but also provides a glimpse into the economic and daily life activities that took place near this defensive structure, connecting the city's defenses to its practical functions.
Verse Breakdown
"Malchijah the son of Harim, and Hashub the son of Pahathmoab"
This clause identifies the two primary individuals responsible for this specific section of the wall. The inclusion of their patronymics ("son of Harim," "son of Pahathmoab") not only provides specific identification but also connects them to established families or clans, emphasizing their lineage and perhaps their status within the community. Malchijah is also mentioned in Nehemiah 10:7 as one of the priests who sealed the covenant, and Hashub appears again in Nehemiah 10:23 as one of the chiefs of the people, suggesting their significant standing and commitment to the communal good.
"repaired the other piece"
This phrase, referring to "the other piece" (הַמִּדָּה הָאַחֶרֶת, ham-middah ha-ʾaḥeret), indicates a distinct and perhaps unique segment of the wall. The term "piece" (H4060, middâh) can mean "a portion" or "measure," implying a specific, measured section of the wall. The use of "other" (H8145, shênîy) suggests that this portion may have been particularly challenging, requiring specialized attention, or simply that it was the next logical section in the systematic division of labor. It underscores the precision and systematic nature of the entire rebuilding project.
"and the tower of the furnaces"
This final clause specifies an additional, significant structure that Malchijah and Hashub were responsible for repairing. The "tower of the furnaces" was a key defensive point, and its inclusion highlights the comprehensive nature of their work—not just a linear section of the wall, but also a critical architectural feature. This detail reinforces the idea that the builders addressed both the general wall structure and its vital strategic components, ensuring the city's complete and robust fortification.
Literary Devices
Nehemiah 3:11, as part of the larger chapter, primarily employs Cataloging or Listing, a pervasive literary device throughout Nehemiah 3. This meticulous enumeration of individuals, families, and their assigned sections serves to document the comprehensive nature of the rebuilding effort, emphasizing that no contribution was overlooked and every part of the wall was addressed. The Repetition of the verb "repaired" (or similar terms like "built" or "rebuilt") throughout the chapter creates a rhythmic, almost liturgical, sense of progress and shared labor. This repetition reinforces the theme of diligent, continuous work and communal participation. Furthermore, the chapter, including this verse, utilizes Synecdoche, where specific parts (like "the other piece" and "the tower of the furnaces") stand in for the whole monumental task of rebuilding the entire city wall. This device allows the narrator to highlight individual contributions while implicitly acknowledging their integration into the larger, unified project. The detailed, almost architectural, precision of the language also lends an air of historical authenticity and factual reporting to the narrative, underscoring the reality and magnitude of the undertaking.
Theological and Thematic Connections
Nehemiah 3:11, like the entire chapter, offers profound theological insights into the nature of God's work and the role of His people. It demonstrates that divine purposes are often accomplished through human diligence, collaboration, and specific, often seemingly mundane, tasks. The physical rebuilding of Jerusalem's wall serves as a powerful metaphor for spiritual restoration and the construction of God's kingdom. Just as every segment of the wall was vital for the city's integrity, so too is every individual's contribution essential for the health and growth of the church, the spiritual "city" of God. The meticulous record-keeping suggests God's attentiveness to the faithful labor of His servants, valuing every effort, no matter how small or specific. This verse reminds us that God calls His people not just to a general commitment but to specific, assigned tasks, empowering them to fulfill their part in His grand design. It underscores that God's plan unfolds through the faithful, collective action of His people, each playing a vital role.
Reflection and Application
Nehemiah 3:11 provides a timeless blueprint for effective ministry and community building within the church and beyond. It challenges us to consider our own "piece" of the wall—the specific gifts, talents, resources, and spheres of influence God has entrusted to us. Are we diligently "repairing" and strengthening our assigned areas, whether in our families, churches, workplaces, or communities? The example of Malchijah and Hashub reminds us that no task is too small or insignificant in the grand scheme of God's kingdom work. True spiritual progress often comes not from grand, isolated acts but from the consistent, faithful efforts of many individuals working in unity, each contributing their unique part with attention to detail. This verse encourages us to embrace our specific callings, knowing that our faithful service, when combined with the efforts of others, contributes to a greater purpose—the building up of God's people and the advancement of His glory in the world. It calls us to move beyond passive observation to active, diligent participation, recognizing that our individual faithfulness is integral to the collective flourishing of God's purposes.
Questions for Reflection
FAQ
Why are so many names and specific sections of the wall mentioned in Nehemiah 3?
The meticulous listing of names and specific sections in Nehemiah 3 serves several crucial purposes. Historically, it provides an authentic record of the communal effort, demonstrating that the rebuilding was a widespread, organized project involving diverse segments of the population, from priests and goldsmiths to merchants and women. Theologically, it highlights the principle of shared responsibility and the value God places on every individual's contribution, no matter how seemingly small. It underscores that God's great works are often accomplished through the diligent, unified efforts of many, not just a few prominent leaders. It also served as a testament to the accountability and faithfulness of those involved, ensuring their legacy was recorded for future generations.
What was the strategic importance of "the tower of the furnaces"?
The "tower of the furnaces" was likely a significant defensive and landmark structure within Jerusalem's wall system. Towers were critical components of ancient city walls, providing elevated positions for sentries, archers, and other defenders, allowing them to survey the surrounding area and repel attackers. Its specific name, "of the furnaces," suggests its proximity to an area where kilns or ovens were used, perhaps for baking bread, firing pottery, or producing materials for construction. This indicates it was not just a general section of the wall but a vital, perhaps even vulnerable or heavily trafficked, point that required robust fortification, highlighting the strategic thinking behind the rebuilding effort and the comprehensive nature of the repairs undertaken by Malchijah and Hashub.
Christ-Centered Fulfillment
While Nehemiah 3:11 details the physical rebuilding of Jerusalem's wall, its deeper significance finds profound Christ-centered fulfillment in the New Testament. The diligent, unified effort to restore the physical city foreshadows the spiritual building of God's eternal kingdom and the church, of which Christ Himself is the foundation and chief cornerstone, as declared in Ephesians 2:20. Just as Malchijah and Hashub contributed to a specific section of the wall, believers today are called to be "living stones" (1 Peter 2:5) built into a spiritual house, with each member contributing their unique gifts and service for the edification of the whole body of Christ (Ephesians 4:12). Jesus Himself declared, "I will build my church, and the gates of hell shall not prevail against it" (Matthew 16:18), signifying that He is the ultimate builder and sustainer of His spiritual community. The restoration of Jerusalem's walls pointed to a greater restoration—the reconciliation of humanity to God through Christ's atoning work, culminating in the New Jerusalem, a city not built by human hands, but by God, where Christ is its light and glory and there is no temple, for the Lord God Almighty and the Lamb are its temple (Revelation 21:22-23). Thus, the collaborative labor in Nehemiah foreshadows the unified work of the Spirit in building up the church, preparing it as a bride for Christ, and ultimately bringing about the eternal city where God dwells with His people forever.