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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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And Hanun built up the Valley Gate, etc. We know that the Valley of Jehoshaphat, which was also called Gehenna, that is, the Valley of Hinnom, was to the eastern side of the city of Jerusalem, through which flows the Kidron stream, mentioned in the Gospel (John XVIII), when it receives waters from rain or snow, flowing from the northern to the southern region. But we also read of the Valley of Gihon on the western side of the same city, as the Book of Chronicles says about King Manasseh of Judah, which we have mentioned above: After this, he built a wall outside the City of David to the west of Gihon in the valley (II Chronicles XXXIII). Gihon, moreover, is the name of the spring where Solomon was anointed king outside the city. Therefore, whether Ezra signifies this one, that one, or any other valley of the same city in this place, the mystery is clear, because the Valley Gate is built in Jerusalem, when for those who have been recently initiated into the knowledge of faith, or for those who have been restored to chastity of faith by the truth's teachers who had gone astray, the virtue of humility, among other virtues, is commanded to be observed, through which they may deserve to be elevated by a greater grace of God, as the Holy Scripture says: God resists the proud, but gives grace to the humble (I Peter V). And in the Psalm: And the valleys are covered with grain (Psalm LXV), which means, the humble will be abundantly filled with the gifts of heavenly sustenance. And it is fitting that after the Old Gate and the wall of the broad street, the Valley Gate is built; because indeed, after the first principles of the catholic faith, which works through love, humility must be inculcated to us, which is the guardian of virtues, so that according to the wise man's precept, the greater we are, the more we should humble ourselves in all things (Ecclesiasticus III).
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Summary
Nehemiah 3:13 precisely chronicles the dedicated efforts of Hanun and the inhabitants of Zanoah in the post-exilic restoration of Jerusalem. Their significant contribution involved not only the repair of the strategically important Valley Gate but also the construction of a substantial thousand-cubit section of the city wall, extending all the way to the Dung Gate. This verse underscores the meticulous attention to detail in securing the city's defenses, including the installation of doors, locks, and bars, highlighting the communal commitment and practical necessity of rebuilding Jerusalem's vital infrastructure for its security and renewed identity.
Context
Literary Context
Nehemiah 3 functions as a meticulously organized record, akin to a construction blueprint, detailing the monumental task of rebuilding Jerusalem's walls and gates. Far from a mere list, it stands as a powerful testament to the coordinated, collaborative, and deeply committed endeavor of the returned exiles under the inspired leadership of Nehemiah. The chapter systematically progresses around the city's perimeter, assigning specific sections of the wall and its ten gates to various families, guilds, and communities. This detailed accounting underscores the shared responsibility and unified purpose that propelled the massive restoration project. Verse 13, therefore, is an integral segment within this comprehensive register, specifically outlining the repair of two crucial gates and the connecting wall, thereby illustrating the systematic and thorough approach to the entire undertaking. It follows descriptions of other gate and wall repairs, and the narrative continues this pattern until the wall's ultimate completion, as triumphantly recorded in Nehemiah 6:15.
Historical & Cultural Context
The rebuilding of Jerusalem's walls unfolded in the mid-5th century BCE, a period when Judea was a province within the vast Persian Empire. Following the devastating Babylonian exile, the Jewish people had returned to a city with dilapidated walls, leaving them acutely vulnerable to external aggression and severely diminishing their national and religious identity. In the ancient Near East, city walls were far more than mere fortifications; they were potent symbols of a city's strength, sovereignty, and the vital security of its populace. A city without walls was exposed, its inhabitants unprotected, and its very identity compromised. The Valley Gate, likely situated on the western or southwestern side of Jerusalem, provided access to the Hinnom Valley, a geographically and historically significant area. The Dung Gate (also known as the Potsherd Gate), probably located on the southern side near the Kidron Valley, was essential for the city's waste disposal, highlighting the practical aspects of urban sanitation. This entire project was undertaken amidst fierce opposition from hostile neighboring peoples, making the communal effort and the thoroughness of these repairs absolutely critical for the survival and re-establishment of the Jewish community in Jerusalem.
Key Themes
Nehemiah 3:13 vividly illustrates several core themes central to the book of Nehemiah and broader biblical narratives. First, Shared Responsibility and Collaboration is a paramount theme; the verse explicitly details how diverse groups, such as Hanun and the inhabitants of Zanoah (a town located southwest of Jerusalem), took collective ownership of a specific, substantial segment of the work. This powerfully exemplifies the biblical principle that every individual and community possesses a vital role in God's overarching work, echoing the New Testament concept of the body of Christ, where all parts are indispensable for the whole to function effectively, as articulated in 1 Corinthians 12:12-27. Second, Diligence and Thoroughness are profoundly emphasized by the meticulous mention of "doors thereof, the locks thereof, and the bars thereof." This detail signifies that the repair work was not superficial but comprehensive, ensuring complete security and enduring functionality, a commitment to excellence that reflects a deeper spiritual dedication. Third, Practicality and Necessity are underscored by the functions of the gates mentioned; even the less glamorous but essential tasks, like maintaining routes for waste disposal, received diligent attention, demonstrating that all aspects of communal life are worthy of careful stewardship. Finally, the overarching theme of Restoration and Security is evident, as the rebuilding of these critical access points and defenses was foundational to the physical and spiritual renewal of Jerusalem, symbolizing renewed strength, protection, and the re-establishment of a functioning society under God's watchful care, much like the promise of security found in Psalm 127:1.
Exposition and Analysis
Key Word Analysis
This primitive root means "to fasten upon; hence, to seize, be strong (figuratively, courageous, causatively strengthen, cure, help, repair, fortify), obstinate; to bind, restrain, conquer." In Nehemiah 3:13, it signifies more than mere mending; it implies making strong, fortifying, and establishing the Valley Gate and the wall section, reflecting a robust and lasting restoration.
This primitive root means "to build (literally and figuratively); (begin to) build(-er), obtain children, make, repair, set (up), [idiom] surely." Here, it denotes the act of constructing or reconstructing the physical structures of the gate and wall, emphasizing the foundational work involved in their restoration.
This word refers to "a bolt." In the context of the gate, "bars" signify the heavy wooden or metal beams used to secure the doors, providing substantial reinforcement against external threats. Their mention highlights the thoroughness of the security measures implemented by the builders.
Verse Breakdown
"The valley gate repaired Hanun, and the inhabitants of Zanoah;"
This initial clause precisely identifies the specific section of the wall and the primary individuals and community entrusted with its reconstruction. Hanun is likely a prominent figure, possibly a leader or head of a family, who collaborated with the collective effort of the people from Zanoah, a town located southwest of Jerusalem. This highlights the principle of shared leadership and collective action essential for accomplishing a large-scale, challenging task. Their assignment to the Valley Gate underscores its strategic importance as an access point to the city.
"they built it, and set up the doors thereof, the locks thereof, and the bars thereof,"
This phrase provides critical detail about the thoroughness and completeness of the repair work. "They built it" signifies the structural reconstruction of the gate itself. The subsequent, meticulous mention of "doors," "locks," and "bars" indicates that the work was far from superficial. It ensured the gate was fully functional and robustly secured, equipped with all necessary mechanisms to control entry and provide formidable defense against potential threats. This attention to every detail reflects a profound commitment to lasting quality, security, and the well-being of the city.
"and a thousand cubits on the wall unto the dung gate."
This final clause specifies the extensive length of the wall section for which Hanun and the inhabitants of Zanoah were responsible, connecting the Valley Gate to the Dung Gate. A "cubit" was an ancient unit of length, approximately 18 inches (45 cm), meaning "a thousand cubits" was roughly 1,500 feet (450 meters). This substantial distance underscores the magnitude of their contribution and the significant portion of the city's perimeter for which they were accountable, demonstrating the immense scale of the overall rebuilding project and the substantial effort required from each contributing group.
Literary Devices
Nehemiah 3:13, consistent with the entire chapter, prominently employs Enumeration and Detailing. The precise listing of individuals, groups, and the specific sections of the wall and gates they repaired creates a comprehensive and almost architectural record, emphasizing the highly organized and collaborative nature of the project. The meticulous mention of "doors thereof, the locks thereof, and the bars thereof" is a form of Merism, where two or more complementary parts (the opening mechanisms and the securing mechanisms) represent the complete functionality and security of the gate. The gates themselves, such as the Valley Gate and Dung Gate, function as Metonymy, where the part stands for the whole; their repair symbolizes the overall restoration and renewed strength of Jerusalem as a secure and functioning city. The specific measurement of "a thousand cubits" provides concrete Imagery and a tangible sense of the scale of the work, grounding the narrative in reality and highlighting the immense physical effort and dedication involved.
Theological and Thematic Connections
Nehemiah 3:13 offers profound theological insights into the nature of communal work, divine providence, and the indispensable importance of every contribution in God's kingdom. The physical rebuilding of Jerusalem's walls serves as a powerful metaphor for spiritual restoration and the ongoing construction of God's people. Just as each family and group was assigned a specific section of the wall, so too does God call every believer to contribute their unique gifts, talents, and efforts to the building up of His Church and the advancement of His divine purposes. The diligent and thorough work on even the "Dung Gate" reminds us that no task in God's service is insignificant or beneath us; every act of obedience, however humble or seemingly mundane, contributes to the overall strength, purity, and security of the spiritual community. This commitment to detail, from the grand structures to the essential but less glamorous functions, reflects a holistic understanding of stewardship and a deep dedication to God's glory in all aspects of life.
Reflection and Application
Nehemiah 3:13 challenges contemporary believers to deeply consider their active role in the ongoing work of God's kingdom today. Just as Hanun and the inhabitants of Zanoah took personal ownership of their assigned section of the wall, we are called to identify and diligently engage with the specific tasks, responsibilities, and spheres of influence God has entrusted to us, whether within our families, local churches, workplaces, or broader communities. The emphasis on "doors, locks, and bars" serves as a powerful reminder that our work for God should be characterized by thoroughness, excellence, and a commitment to security—not merely superficial effort. This principle applies not only to physical tasks but also to our spiritual disciplines, relational commitments, and the steadfast safeguarding of biblical truth. We are to build and protect, ensuring that our spiritual lives and communal efforts are robust, resilient, and well-secured against the myriad challenges and deceptions of the world. Furthermore, the inclusion of the "Dung Gate" reminds us to value and faithfully perform all contributions, even those that may seem less glamorous, visible, or prestigious. Every part of the body of Christ is essential, and every task, when undertaken with a heart devoted to God's glory, contributes significantly to the flourishing, purity, and security of the whole community.
Questions for Reflection
FAQ
What was the significance of the Valley Gate and Dung Gate in ancient Jerusalem?
The Valley Gate, likely situated on the western or southwestern side of Jerusalem, was a critical access point to the city, leading into the Hinnom Valley. Its repair was vital for controlling movement and providing defense from that direction, especially given the valley's strategic importance. The Dung Gate, probably located on the southern side near the Kidron Valley, was the city's primary outlet for waste disposal, including refuse and ashes. While seemingly mundane, its function was absolutely essential for urban hygiene, public health, and the overall cleanliness of the city. The diligent repair of both gates, regardless of their differing functions, underscored the comprehensive nature of the rebuilding project, addressing both strategic defense and the practical, daily needs of city life, thereby ensuring Jerusalem's full functionality and security as a thriving urban center. The strategic importance of gates in ancient cities is highlighted throughout scripture, often serving as places of judgment, commerce, and public assembly, as seen in Deuteronomy 21:19.
Why is the detail of "doors, locks, and bars" important in this verse?
The specific mention of "doors thereof, the locks thereof, and the bars thereof" is crucial because it emphasizes the thoroughness, completeness, and uncompromising quality of the repair work undertaken by Hanun and the inhabitants of Zanoah. It signifies that the builders were not content with merely rebuilding the physical structure of the gate; they ensured it was fully functional and robustly secured. Doors provided essential control over entry and exit, while locks and heavy bars offered formidable protection against intruders and potential threats. This meticulous attention to detail highlights a profound commitment to excellence, security, and lasting functionality, reflecting a deep dedication to the city's safety, well-being, and future resilience. It serves as a practical example of the biblical principle found in Colossians 3:23, which exhorts believers to "whatever you do, work heartily, as for the Lord and not for men."
What does "a thousand cubits on the wall unto the dung gate" tell us about the work?
This specific measurement provides a precise indication of the substantial length of the wall section that Hanun and the inhabitants of Zanoah were responsible for repairing. A cubit was an ancient unit of length, typically ranging from 18 to 21 inches (approximately 45-53 cm). Therefore, a thousand cubits would translate to roughly 1,500 to 1,750 feet (450-530 meters). This significant distance demonstrates that their contribution was not a small, isolated task but a major undertaking, covering a considerable portion of the city's perimeter. It underscores the immense scale of the overall rebuilding project and the significant effort, resources, and dedication contributed by each group involved, highlighting the highly collaborative and distributed nature of the work required to restore Jerusalem's vital defenses. The collective effort for such a large and challenging project is a powerful testament to unity and shared purpose, as beautifully described in Psalm 133:1.
Christ-Centered Fulfillment
The physical rebuilding of Jerusalem's walls in Nehemiah 3:13, with its profound emphasis on communal effort, diligent work, and securing the city, finds its ultimate and glorious fulfillment in Christ and the spiritual reality of His eternal kingdom. Just as the ancient Israelites labored tirelessly to restore the physical security of their earthly city, Christ came to establish and secure the spiritual city of God, the Church, which is His body. He is the ultimate "gate" through whom we enter into salvation, eternal life, and abundant grace, as He powerfully declares in John 10:9. The meticulous work on the "doors, locks, and bars" foreshadows the complete, perfect, and everlasting security offered in Christ; through His atoning sacrifice on the cross, He has secured our eternal dwelling and provided an unshakeable foundation and an impregnable defense against the relentless forces of sin, death, and the evil one. This security far surpasses any physical wall or fortification, offering an eternal redemption as described in Hebrews 9:11-14. Furthermore, the collaborative effort of diverse groups working together in Nehemiah 3 profoundly anticipates the New Testament Church, where believers from every tribe, tongue, and nation are "built together to become a dwelling in which God lives by his Spirit" (Ephesians 2:20-22). In the New Jerusalem, the ultimate fulfillment of God's grand restoration, there will be no need for walls or gates to be shut, for the radiant glory of God and the Lamb will be its light and its security, and evil will have no access or dominion (Revelation 21:22-27). Christ's finished work on the cross is the ultimate restoration, providing eternal security and a perfected community that the diligent, yet temporary, work in Nehemiah 3:13 could only point towards.