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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 3:23 provides a precise, yet profound, snapshot of the widespread and deeply personal involvement in the monumental task of rebuilding Jerusalem's walls after the Babylonian exile. This verse meticulously records the contributions of Benjamin and Hashub, who repaired a section "over against their house," followed by Azariah, son of Maaseiah and Ananiah, who worked "by his house." Far from being a mere list, this entry underscores the communal spirit, diligent organization, and profound sense of personal ownership that characterized the restoration efforts, transforming a daunting national project into a series of intimately connected, individual acts of faith and labor.
Context
Literary Context
Nehemiah 3 is a unique and meticulously detailed register of the individuals, families, and guilds who participated in the reconstruction of Jerusalem's city walls. Following Nehemiah's initial survey of the broken-down fortifications in Nehemiah 2, this chapter systematically outlines the repair work, moving section by section around the entire circuit of the wall. It begins with the Sheep Gate in Nehemiah 3:1 and proceeds clockwise, detailing who worked on each segment. Verse 23 falls within the latter part of this circuit, likely describing repairs on the eastern or southern side of the city, near the houses of the individuals named, emphasizing the localized and highly organized nature of the project. The repetitive "after him" or "next to him" structure throughout the chapter, including in this verse, highlights the continuous and collaborative flow of the work, demonstrating a coordinated effort to restore the city's defenses.
Historical & Cultural Context
The rebuilding of Jerusalem's walls occurred in the mid-5th century BCE, during the Persian Empire's reign, approximately 90 years after the first wave of exiles returned from Babylon. The city, though re-inhabited, remained vulnerable and disrespected due to its broken walls and gates, a symbol of its subjugation and lack of sovereignty. The cultural context emphasizes communal identity and responsibility; in ancient Near Eastern societies, the security and honor of the city were paramount, directly reflecting on its inhabitants. Nehemiah's arrival, sanctioned by King Artaxerxes, provided the necessary political authority and resources, but the actual labor depended on the collective will and physical effort of the returning Jewish community. The phrase "over against their house" reflects a practical and culturally relevant assignment strategy, where individuals were responsible for the defense of their immediate surroundings, fostering a deep personal stake in the project and ensuring that the most vulnerable areas were protected by those with the greatest personal incentive.
Key Themes
Nehemiah 3:23 vividly illustrates several key themes prevalent throughout the book of Nehemiah and the broader post-exilic narrative. First, Shared Responsibility is paramount; the monumental task of rebuilding was not left to a select few but was a collective endeavor, with every individual and family contributing their part, as seen in the extensive list of names. This verse, like many others, underscores that great accomplishments are the fruit of combined efforts, echoing the principle found in Nehemiah 4:6. Second, Personal Ownership is highlighted by the recurring motif of individuals repairing sections "over against their house" or "by his house" (Nehemiah 3:10, Nehemiah 3:28). This proximity likely fueled greater diligence, pride, and a personal investment in the quality and speed of their work, as they were literally building for their own security and the protection of their families and property. Third, the Systematic Restoration is evident in the meticulous detailing of each builder and their assigned section, demonstrating Nehemiah's organized and efficient approach, transforming a chaotic ruin into a structured rebuilding project. Finally, the physical act of rebuilding was a profound expression of Faith in Action, a tangible demonstration of the exiles' commitment to God's promises and their identity as His people in the land He had given them, driven by a divine purpose that enabled them to "have a mind to work" (Nehemiah 4:6).
Exposition and Analysis
Key Word Analysis
This verb (H2388) is a primitive root meaning "to fasten upon; hence, to seize, be strong (figuratively, courageous, causatively strengthen, cure, help, repair, fortify), obstinate." In the context of Nehemiah, it consistently denotes the act of strengthening or restoring the damaged walls and gates. It implies not just superficial mending but a robust, enduring reconstruction, reflecting the dedication and effort put into making the city secure and functional once more. The use of this verb highlights the active, physical labor involved in the restoration, signifying a determined and thorough effort.
This noun (H1004) is defined as "probably from בָּנָה abbreviated; a house (in the greatest variation of applications, especially family, etc.)." While literally referring to a physical dwelling, "house" in biblical Hebrew can also signify a household, family, lineage, or even a dynasty. In Nehemiah 3:23, "their house" and "his house" primarily refer to the physical residences of Benjamin, Hashub, and Azariah. However, by extension, it also implies their family's security and well-being, reinforcing the deeply personal stake each individual had in the communal project. They were not just building a wall; they were securing their homes and their future.
This preposition (H681) is derived from a root meaning "to join," and is defined as "a side; (as a preposition) near." Its use in "by his house" signifies direct proximity and immediate adjacency. This detail is crucial in Nehemiah 3, emphasizing the practical and efficient assignment strategy where individuals worked on the section of the wall closest to their own property. This close proximity fostered a heightened sense of personal responsibility and diligence, as the integrity of the wall segment directly impacted the safety and security of their own dwelling.
Verse Breakdown
"After him repaired Benjamin and Hashub"
This clause indicates a continuation of the work from the previous section, highlighting the collaborative and sequential nature of the rebuilding effort. "Benjamin and Hashub" are presented as a pair, suggesting either a joint effort or perhaps two individuals working consecutively on the same segment. Their names, though not prominent elsewhere in biblical history, represent the ordinary people who formed the backbone of this monumental undertaking, emphasizing that the work was accomplished by many, not just a few leaders. This phrase underscores the seamless transition of labor, with each group picking up where the previous one left off.
"over against their house"
This phrase is key to understanding the personal investment and practical organization of the work. It signifies that Benjamin and Hashub were responsible for the section of the wall directly adjacent to or opposite their own dwellings. This strategic assignment ensured that individuals had a vested interest in the quality and speed of their work, as their own safety and property were directly tied to the strength of that particular segment of the wall. This localized responsibility fostered a deep sense of ownership and accountability.
"After him repaired Azariah the son of Maaseiah the son of Ananiah"
This clause introduces another individual, Azariah, whose lineage is specified down to his grandfather. The detailed genealogy, though seemingly minor, underscores the specific identity and accountability of each worker. Like Benjamin and Hashub, Azariah's contribution is noted as a continuation of the work, further illustrating the systematic progression around the wall. The specificity of his name and lineage lends historical authenticity and emphasizes the individual responsibility within the larger communal project, highlighting the importance of each person's unique contribution.
"by his house"
This phrase mirrors the previous one, reiterating the principle of personal ownership and proximity-based assignment. Azariah, too, was responsible for the section of the wall closest to his own residence. The repetition of this motif throughout Nehemiah 3 highlights a deliberate and effective strategy employed by Nehemiah to motivate and organize the vast workforce, ensuring that each segment of the wall received dedicated attention from those with the most immediate stake in its integrity. This approach maximized efficiency and quality by aligning personal interest with the communal good.
Literary Devices
Nehemiah 3:23, as part of the broader chapter, employs several significant literary devices. The most prominent is Catalog or List, as the entire chapter functions as a detailed register of individuals and their contributions, giving a comprehensive account of the rebuilding efforts. This catalog serves to emphasize the sheer scale of participation and the collaborative nature of the project. Within this larger list, Repetition is a key feature, particularly the recurring phrase "after him" or "next to him," which creates a sense of continuous, methodical progress around the wall's circuit. This anaphoric structure emphasizes the sequential nature of the work and the collective effort, illustrating an organized and unbroken chain of labor. Furthermore, the repeated phrase "over against their house" or "by his house" serves as a powerful Emphasis, highlighting the principle of personal ownership and localized responsibility. This emphasis transforms what could be a dry list of names into a vibrant testament to individual dedication and the practical wisdom behind the work assignments. Finally, there's a subtle use of Metonymy, where "house" not only refers to the physical dwelling but also implicitly represents the family and the security of the household, linking the physical act of building to the deeper well-being and future of the community.
Theological and Thematic Connections
Nehemiah 3:23, with its emphasis on individual contribution "by his house," offers profound theological insights into the nature of God's work and the role of His people. It illustrates that God often accomplishes His grand purposes through the faithful, diligent efforts of ordinary individuals, each contributing in their specific sphere of influence. This communal yet personalized labor reflects the biblical principle of co-laboring with God and with one another, where every part is essential for the flourishing of the whole. The commitment to build "by his house" can be seen as a metaphor for stewardship—taking responsibility for the spiritual and physical well-being of one's immediate environment, family, and community. It teaches that true spiritual and communal strength is built not just by grand initiatives from leaders, but by the cumulative effect of countless small, faithful acts performed by individuals who take personal ownership of their part in God's kingdom work. This dedication ensures both the integrity of the individual's contribution and the overall success of the collective endeavor, mirroring how the Church, as the body of Christ, is built up through the diverse and interconnected contributions of its members.
Reflection and Application
Nehemiah 3:23 transcends its historical context to offer timeless lessons for contemporary believers and communities. It calls us to consider our own sphere of influence—our "house"—and how we are contributing to the building up of God's kingdom today. In an age where it's easy to delegate responsibility or feel overwhelmed by the magnitude of global needs, this verse reminds us that significant change often begins with faithful engagement in our immediate surroundings. Whether it's our family, our local church, our neighborhood, or our workplace, we are called to identify the "broken walls" and apply ourselves with diligence and personal ownership. This isn't about grand gestures, but about consistent, everyday faithfulness in the areas God has placed us. Just as each brick contributed to the restoration of Jerusalem, every individual effort, no matter how small it seems, builds towards a greater purpose. This collective effort, where each part supports the whole, is vital for any thriving endeavor, much like the body of Christ building itself up in love. Our personal commitment to our "section" directly impacts the strength and security of the entire spiritual edifice, fostering both individual growth and communal flourishing.
Questions for Reflection
FAQ
Why is Nehemiah 3 so detailed with names and specific sections of the wall?
Nehemiah 3 is meticulously detailed for several crucial reasons. Firstly, it serves as a historical record, authenticating the immense effort and collective participation involved in rebuilding Jerusalem's walls. This level of detail validates the account and highlights the widespread nature of the project. Secondly, it underscores the principle of accountability and shared responsibility; by naming each individual or group and their assigned section, Nehemiah emphasizes that every person's contribution was vital and recognized. This detailed listing also likely served as a morale booster, demonstrating that everyone, from priests to goldsmiths to ordinary citizens, had a significant role. Finally, the systematic nature of the list illustrates Nehemiah's brilliant organizational strategy, ensuring that the entire wall circuit was covered efficiently and thoroughly, moving from one section to the next (e.g., Nehemiah 3:1 to Nehemiah 3:32).
What is the significance of the phrase "over against their house" or "by his house" in this chapter?
The recurring phrase "over against their house" or "by his house" (found in Nehemiah 3:23 and elsewhere in the chapter, like Nehemiah 3:10) carries significant meaning. Practically, it was an efficient way to assign work, leveraging the natural incentive of self-preservation; people would be most diligent in repairing the section of the wall that directly protected their own homes and families. Theologically and symbolically, it signifies personal ownership and investment. It illustrates that great communal tasks are accomplished when individuals take responsibility for their immediate sphere of influence. This principle fosters a deep sense of commitment, as their personal security and well-being were directly linked to the strength of the wall section they were building. It transforms a large, daunting project into manageable, personally relevant segments, motivating each worker to excel.
Who were Benjamin, Hashub, and Azariah mentioned in this verse?
Benjamin, Hashub, and Azariah (son of Maaseiah, son of Ananiah) are individuals mentioned in Nehemiah 3:23 as participants in the wall rebuilding project. While their names appear in this detailed list, the Bible provides no further specific biographical information about them beyond their involvement here. They represent the vast majority of the Jewish community who, under Nehemiah's leadership, dedicated themselves to the physically demanding task of reconstruction. Their inclusion, despite their lack of broader historical prominence, emphasizes that the success of the project depended on the collective, faithful efforts of ordinary citizens, not just the famous or powerful. They are examples of the unsung heroes whose personal commitment, "by his house," contributed significantly to the restoration of Jerusalem's security and identity, demonstrating that every contribution, no matter how humble, was vital to God's larger plan.
Christ-Centered Fulfillment
While Nehemiah 3:23 speaks to the physical rebuilding of Jerusalem's walls by dedicated individuals, its principles find profound spiritual fulfillment in the person and work of Jesus Christ and the building of His Church. The broken walls of Jerusalem symbolized the vulnerability and disgrace of God's people, a condition that ultimately points to humanity's spiritual brokenness and separation from God due to sin. Jesus, the ultimate builder and restorer, did not come to repair physical walls but to establish a spiritual kingdom and reconcile humanity to God. He is the true cornerstone upon whom the entire spiritual edifice of the Church is built, a "spiritual house" composed of "living stones" (1-peter/2-4-5)—believers united in Him.
Just as the individuals in Nehemiah repaired "by his house," believers in Christ are called to build up the Church, the body of Christ, each contributing their unique gifts and efforts within their sphere of influence (Ephesians 4:12). The security that the physical wall provided for Jerusalem foreshadows the ultimate security and eternal dwelling place that Christ prepares for His people (John 14:2-3). Through His atoning sacrifice, Jesus "tore down the dividing wall of hostility" (Ephesians 2:14) that separated humanity from God and from one another, creating one new humanity reconciled through His blood. Thus, the collaborative, personal, and diligent effort seen in Nehemiah 3:23 prefigures the ongoing work of the Holy Spirit in empowering believers to build up the Church, the new Jerusalem, a spiritual city whose "builder and maker is God" (Hebrews 11:10). This spiritual rebuilding is a testament to Christ's finished work and the ongoing mission of His people.