Nehemiah 3:5

KJV

And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their Lord.

KJV (with Strong's)

And next unto them {H3027} the Tekoites {H8621} repaired {H2388}; but their nobles {H117} put {H935} not their necks {H6677} to the work {H5656} of their Lord {H113}.

Complete Jewish Bible

Next to them the men from T'koa made repairs; but their nobles would not put their shoulders to the work of their Lord.

Berean Standard Bible

Next to him, the Tekoites made repairs, but their nobles did not put their shoulders to the work under their supervisors.

American Standard Version

And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their lord.

Commentary

### SUMMARY
Nehemiah 3:5 details a specific contribution to the rebuilding of Jerusalem's walls by the community of Tekoa, highlighting their diligent participation. However, it sharply contrasts this communal effort with the refusal of their "nobles" or prominent citizens to actively engage in the physical labor, describing their unwillingness to "put their necks to the work of their Lord." This verse serves as a poignant commentary on leadership, responsibility, and the spiritual commitment required for God's divinely ordained tasks, revealing a failure of those in privilege to humble themselves and serve.

### CONTEXT
* **Literary Context:** Nehemiah chapter 3 provides a meticulous, almost architectural, record of the reconstruction of Jerusalem's walls after the Babylonian exile. It lists the various groups, families, and individuals who participated in rebuilding specific sections of the wall, often noting their location, family lineage, or profession. This chapter is a testament to the collective effort and organized division of labor under Nehemiah's inspired leadership, following the initial assessment of the damage in [Nehemiah 2](/nehemiah/2 "Nehemiah 2 - Nehemiah Inspects Jerusalem's Walls"). Verse 5 is one entry in this detailed roster, specifically mentioning the Tekoites. The chapter's structure emphasizes the unity and shared responsibility, making the exception noted in this verse all the more striking and significant within the broader narrative of restoration and dedication.
* **Historical & Cultural Context:** The rebuilding of Jerusalem's walls was a monumental undertaking for the returning exiles, crucial for both the physical security and the spiritual identity of the Jewish community. Without walls, Jerusalem was vulnerable to attack and lacked the dignity of a proper city, hindering the re-establishment of a vibrant community life centered on the Temple. The period was fraught with external opposition from neighboring peoples like Sanballat, Tobiah, and Geshem, who actively sought to undermine the work, as vividly depicted in [Nehemiah 4](/nehemiah/4 "Nehemiah 4 - Opposition to the Rebuilding"). In ancient Near Eastern societies, communal labor, especially for vital infrastructure, was common. "Nobles" or "magnates" (אדירים, _addirīm_) typically held positions of power, wealth, and social prestige. While they might fund projects, direct labor, or offer political support, direct physical labor was often seen as beneath their status. This cultural expectation makes the Tekoite nobles' refusal, especially in a divinely mandated project, a significant act of defiance or apathy.
* **Key Themes:** Nehemiah 3:5 contributes significantly to several key themes woven throughout the book of Nehemiah. Firstly, it underscores the theme of **Shared Responsibility and Collective Action**, demonstrating that the success of God's work often hinges on the unified efforts of His people, from all walks of life, as seen in the diverse groups mentioned throughout [Nehemiah 3](/nehemiah/3 "Nehemiah 3 - The Rebuilding of the Wall"). Secondly, it highlights the critical theme of **Leadership and Example**. Nehemiah himself was a hands-on leader, actively participating and inspiring others, as shown in [Nehemiah 2:18](/nehemiah/2-18 "Nehemiah 2:18 - Nehemiah's Call to Rebuild"). The nobles' refusal serves as a negative example, contrasting sharply with the ideal of servant leadership. Finally, the verse speaks to **Commitment to God's Work**. The wall's reconstruction was not merely a civic project but a divinely ordained task, referred to as "the work of their Lord." The nobles' reluctance was, therefore, a spiritual failing—a refusal to commit to God's call, perhaps stemming from pride, comfort, or a lack of spiritual resolve, which is a recurring challenge in the spiritual journey of God's people.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Nobles (Hebrew, _addirēhem_):** This term refers to the "mighty ones," "magnates," or "princes" of Tekoa. It denotes individuals of high social standing, wealth, and influence within their community. In the context of ancient societies, such individuals often commanded respect and were expected to lead, whether through financial contribution, organizational oversight, or setting a moral example. Their refusal to participate physically is therefore a significant dereliction of duty, not just as citizens, but as leaders within a community engaged in a divinely sanctioned task.
* **Put not their necks (Hebrew, _lo' hevi'u tsawwārêhem_):** This is a powerful and vivid idiom. Literally meaning "they did not bring their necks," it evokes the image of draft animals refusing to place their necks into a yoke for plowing or pulling a cart. The yoke symbolizes submission to labor, burden-bearing, and humble service. Thus, the idiom signifies a stubborn refusal to submit to the demands of the task, to humble oneself, or to bear the burden of physical labor. It suggests an unwillingness to stoop to what they might have considered demeaning work, especially for those of their elevated status.
* **Work of their Lord (Hebrew, _mele'khet 'adonêhem_):** The phrase "their Lord" (אדניהם, _adonêhem_) here refers to God. This elevates the wall-building project from a mere civic or national endeavor to a sacred, divinely commissioned task. The work was not simply for Nehemiah or for the city of Jerusalem, but ultimately for the sovereign God. Therefore, the nobles' refusal was not just a social slight or a practical failure, but a spiritual act of disobedience or apathy toward God Himself. It underscores the spiritual significance of even seemingly mundane tasks when undertaken in obedience to divine command.

#### Verse Breakdown
* **"And next unto them the Tekoites repaired;":** This clause establishes the participation of the Tekoite community in the rebuilding effort. It highlights the widespread and collective nature of the work, emphasizing that many different groups contributed. The Tekoites, known for their diligence (as they also repaired another section in [Nehemiah 3:27](/nehemiah/3-27 "Nehemiah 3:27 - The Tekoites Repair Another Section")), were an active part of this communal endeavor, demonstrating a commendable commitment to the restoration of Jerusalem.
* **"but their nobles":** This conjunction "but" introduces a sharp contrast, drawing immediate attention to an exception within the otherwise diligent Tekoite community. The focus shifts specifically to the "nobles," the influential and prominent members of Tekoa. This highlights a division within the community's commitment, setting the stage for the revelation of their uncooperative stance.
* **"put not their necks":** This phrase directly describes the nobles' refusal to engage in the physical labor. As an idiom, it powerfully conveys their unwillingness to humble themselves, to bear the burden, or to submit to the demands of the work. It implies a sense of resistance, perhaps rooted in pride, a sense of entitlement, or a disdain for manual labor, especially for those of their social standing.
* **"to the work of their Lord.":** This final phrase clarifies the nature and ultimate recipient of the work. By identifying the task as "the work of their Lord" (God), the verse imbues the physical labor with profound spiritual significance. The nobles' refusal is thus framed not merely as a practical oversight or social snobbery, but as a direct spiritual failure—a lack of commitment or obedience to the divine will and purpose.

#### Literary Devices
Nehemiah 3:5 masterfully employs several literary devices to convey its powerful message. The most prominent is **Contrast**, which is central to the verse's impact. It starkly juxtaposes the diligent participation of the general Tekoite community with the conspicuous refusal of their "nobles." This contrast serves to highlight the commendable effort of the common people while simultaneously condemning the apathy or pride of those in leadership. Furthermore, the phrase "put not their necks to the work" functions as a potent **Idiom** or **Metaphor**. This vivid imagery, drawing from the familiar agricultural practice of yoking animals, powerfully communicates the nobles' stubborn unwillingness to submit to labor or humble themselves for the task. It is a visual and visceral representation of their resistance. Finally, there is an element of **Synecdoche** or **Metonymy** in the use of "necks" to represent the nobles' entire being or willingness to serve. Their refusal to "put their necks" signifies a comprehensive lack of commitment and a failure of their whole person to engage in the divinely appointed work.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 3:5 offers profound theological insights into the nature of service, leadership, and communal responsibility in God's kingdom. It underscores that God's work often requires the collective effort of all His people, regardless of social status or perceived importance. True spiritual nobility is not found in privilege or exemption from humble service, but in willing participation and submission to God's call. The nobles' refusal serves as a cautionary tale against pride, apathy, and the spiritual danger of allowing status or comfort to hinder one's commitment to divine purposes. It reminds us that every task undertaken for God, no matter how seemingly mundane, carries profound spiritual significance and demands a humble, willing heart.

* [Philippians 2:3-8](/philippians/2-3 "Philippians 2:3-8 - Christ's Humility and Example")
* [Matthew 20:25-28](/matthew/20-25 "Matthew 20:25-28 - Jesus Teaches Servant Leadership")
* [James 2:14-17](/james/2-14 "James 2:14-17 - Faith Without Works Is Dead")

### REFLECTION AND APPLICATION
Nehemiah 3:5 presents a timeless challenge to believers today, particularly those in positions of influence or leadership within the church or community. It compels us to examine our own hearts: are we truly "putting our necks" to the work of the Lord, or are we allowing pride, comfort, or a sense of entitlement to exempt us from humble, often unseen, service? God's kingdom advances through the diligent, collective effort of all its members, from the most prominent to the least. This verse reminds us that genuine faith is active and sacrificial, calling us to participate wholeheartedly in the building up of His church and the spread of His gospel, even when it requires personal cost, humility, or physical exertion. Leaders, especially, are called to model servant-hearted engagement, inspiring others not just by word, but by active participation and shared burden-bearing.

#### Questions for Reflection
* **In what areas of God's work might I be reluctant to "put my neck," perhaps due to pride, comfort, or a perceived sense of status?**
* **How does my personal commitment to humble service compare with the example of the Tekoite nobles, and with the example of Christ?**
* **If I am in a position of leadership, how am I modeling active participation and shared burden-bearing for those I lead?**
* **What specific "work of the Lord" is God calling me to engage in more fully, even if it seems menial or requires personal sacrifice?**

### FAQ

**What does "put not their necks to the work of their Lord" truly mean in this context?**

Answer: This powerful idiom means that the nobles of Tekoa refused to humble themselves and engage in the physical, laborious task of rebuilding the wall. It's an image drawn from yoking animals for plowing or pulling; to "put one's neck to the work" means to submit to the burden, to exert oneself, and to participate actively in the labor. Their refusal signifies a lack of willingness to contribute physically, perhaps due to pride, a sense of superiority, or a disdain for manual labor, especially given their elevated social status. Crucially, because the work was "of their Lord" (God), their refusal was not just a social slight but a spiritual failure to commit to a divinely ordained task.

### CHRIST-CENTERED FULFILLMENT
Nehemiah 3:5, with its stark contrast between diligent service and the refusal of the nobles, finds its ultimate fulfillment and counterpoint in the person and work of Jesus Christ. Unlike the Tekoite nobles who refused to "put their necks to the work," Jesus, though infinitely exalted, willingly "emptied himself, by taking the form of a servant" and "humbled himself by becoming obedient to the point of death, even death on a cross" ([Philippians 2:7-8](/philippians/2-7 "Philippians 2:7-8 - Christ's Humility and Obedience")). He did not consider His divine status a reason to avoid the most arduous and humiliating "work of His Lord" – the work of redemption. Jesus actively engaged in the Father's will, declaring, "My food is to do the will of him who sent me and to accomplish his work" ([John 4:34](/john/4-34 "John 4:34 - Jesus' Mission")). He invites us to take His "yoke" upon us, promising that His yoke is "easy" and His burden "light" ([Matthew 11:28-30](/matthew/11-28 "Matthew 11:28-30 - Jesus' Invitation to Rest")), a direct contrast to the heavy, self-imposed burdens of those who refuse to serve. The spiritual temple, the Church, is now being built, not with physical stones, but with living stones, with Christ as the cornerstone ([1 Peter 2:4-5](/1_peter/2-4 "1 Peter 2:4-5 - Living Stones and the Spiritual House")). Every believer is called to contribute, empowered by the Spirit, to this ongoing "work of their Lord," following the supreme example of the One who came not to be served, but to serve, and to give his life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.