Nehemiah 3:17
Next to him, the Levites made repairs under Rehum son of Bani, and next to him, Hashabiah, ruler of a half-district of Keilah, made repairs for his district.
Next to him, the Levites made repairs
The Levites were members of the tribe of Levi, set apart for religious duties and service in the temple. Their involvement in the physical labor of rebuilding the wall highlights the communal effort and spiritual significance of the task. This reflects the principle that all members of the community, regardless of their usual roles, are called to participate in God's work. The Levites' participation underscores the unity and dedication required to accomplish God's purposes.

under Rehum son of Bani
Rehum, identified as the son of Bani, suggests a lineage that may have been known for its leadership or service. The mention of his father's name indicates the importance of family heritage and reputation in Jewish culture. This detail also emphasizes the personal commitment of individuals and families to the collective mission of rebuilding Jerusalem's walls, a task that was both a physical and spiritual restoration.

and next to him, Hashabiah
Hashabiah is another leader involved in the reconstruction efforts. His name, meaning "Yahweh has considered," reflects the faith and hope placed in God's providence. The mention of multiple leaders working side by side illustrates the collaborative nature of the project, where diverse groups and individuals come together for a common goal.

ruler of a half-district of Keilah
Keilah was a town in the lowlands of Judah, known from earlier biblical accounts, such as David's rescue of the city from the Philistines (1 Samuel 23). The reference to a "half-district" suggests administrative divisions within the region, indicating organized governance. Hashabiah's role as a ruler signifies the involvement of local leaders in the broader national effort, highlighting the importance of regional cooperation in achieving the restoration of Jerusalem.

made repairs for his district
The phrase indicates a sense of responsibility and stewardship over one's own area. It reflects the biblical principle of being faithful in one's own sphere of influence (Luke 16:10). The focus on repairing one's district underscores the idea that collective success is built on individual contributions. This mirrors the Christian teaching that each believer has a role in building up the body of Christ, as seen in passages like Ephesians 4:16.

Persons / Places / Events
1. Rehum son of Bani
A Levite involved in the rebuilding of Jerusalem's wall. The Levites were a tribe set apart for religious duties, emphasizing the spiritual significance of the work.

2. Hashabiah
A leader responsible for part of the reconstruction. His role as a ruler of half the district of Keilah highlights the cooperation between religious and civic leaders.

3. Levites
Members of the tribe of Levi, traditionally responsible for temple duties. Their involvement in the wall's repair signifies the spiritual dedication to the task.

4. Keilah
A district in Judah. The mention of its ruler participating in the repairs underscores the communal effort in rebuilding Jerusalem.

5. The Wall of Jerusalem
The central focus of Nehemiah's mission, representing both physical protection and spiritual renewal for the people of Israel.
Teaching Points
Unity in Purpose
The rebuilding of the wall required cooperation among diverse groups. In the church, unity in purpose strengthens our mission and witness.

Spiritual and Civic Responsibility
The involvement of both Levites and civic leaders like Hashabiah shows the importance of integrating faith with everyday responsibilities.

Commitment to God's Work
The dedication of the workers, including those with religious duties, emphasizes the importance of committing to God's work in all areas of life.

Leadership and Service
Leaders like Hashabiah demonstrate that true leadership involves active participation and service, not just oversight.

Community Involvement
The collective effort in rebuilding the wall serves as a model for community involvement in church and local projects.
Bible Study Questions
1. How does the cooperation between the Levites and civic leaders in Nehemiah 3:17 inspire us to work together in our communities today?

2. In what ways can we integrate our faith with our civic responsibilities, as seen in the roles of Rehum and Hashabiah?

3. What lessons can we learn from the unity and dedication of the workers in Nehemiah 3 for our church or community projects?

4. How can leaders in the church and community demonstrate servant leadership, as exemplified by Hashabiah?

5. Reflect on a time when you participated in a community or church project. How did the experience of working together with others impact your faith and relationships?
Connections to Other Scriptures
Ezra 6:14
This verse highlights the cooperation between religious leaders and civic authorities in rebuilding the temple, similar to the collaboration seen in Nehemiah 3:17.

1 Chronicles 23:4
Describes the duties of the Levites, providing context for their involvement in the wall's repair as part of their service to God.

Philippians 2:3-4
Encourages believers to work together selflessly, reflecting the unity and cooperation seen among the workers in Nehemiah 3.
A Godly AncestryT. C. Finlayson.Nehemiah 3:1-32
A Suggestive Church RecordHomiletic CommentaryNehemiah 3:1-32
Associated LabourScientific IllustrationsNehemiah 3:1-32
At WorkT. Rowson.Nehemiah 3:1-32
Church WorkR.A. Redford Nehemiah 3:1-32
Honourable MentionT. C. Finlayson.Nehemiah 3:1-32
Individual LaboursA. G. Griffith.Nehemiah 3:1-32
Life's MasonryHomiletic CommentaryNehemiah 3:1-32
Merchant WorkersJ. M. Randall.Nehemiah 3:1-32
Ministers Should be LeadersJ. M. Randall.Nehemiah 3:1-32
System and Detail in WorkHomiletic CommentaryNehemiah 3:1-32
The Builders At WorkW. P. Lockhart.Nehemiah 3:1-32
The Building of the WallW. P. Lockhart.Nehemiah 3:1-32
The Repairer of the BreachW. Ritchie.Nehemiah 3:1-32
People
Ananiah, Azariah, Azbuk, Baana, Bani, Baruch, Bavai, Benjamin, Berechiah, Besodeiah, Binnui, Colhozeh, David, Eliashib, Ezer, Gibeon, Hakkoz, Hallohesh, Halohesh, Hananiah, Hanun, Harhaiah, Harim, Harumaph, Hashabiah, Hashabniah, Hashub, Hassenaah, Hasshub, Hattush, Henadad, Hur, Immer, Imri, Jadon, Jedaiah, Jehoiada, Jeshua, Joiada, Koz, Levites, Maaseiah, Malchiah, Malchijah, Melatiah, Meremoth, Meshezabeel, Meshullam, Nehemiah, Pahathmoab, Palal, Parosh, Paseah, Pedaiah, Rechab, Rehum, Rephaiah, Shallum, Shallun, Shecaniah, Shechaniah, Shelah, Shelemiah, Shemaiah, Tekoites, Uriah, Urijah, Uzai, Uzziel, Zabbai, Zaccai, Zaccur, Zadok, Zalaph, Zur
Places
Beth-haccherem, Beth-zur, Beyond the River, Broad Wall, Dung Gate, East Gate, Fish Gate, Fountain Gate, Gate of Yeshanah, Gibeon, Horse Gate, Jericho, Jerusalem, Keilah, Mizpah, Muster Gate, Ophel, Pool of Shelah, Sheep Gate, Tower of Hananel, Tower of the Hundred, Tower of the Ovens, Valley Gate, Water Gate, Zanoah
Topics
Bani, Beside, Carried, Chief, District, Division, Half, Hashabiah, Hashabi'ah, Keilah, Kei'lah, Levites, Official, Rehum, Repaired, Repairs, Ruler, Strengthened, Working
Dictionary of Bible Themes
Nehemiah 3:16-17

     8288   joy, of Israel

Library
'Over against his House'
'The priests repaired every one over against his house.'--NEH. iii. 28. The condition of our great cities has lately been forced upon public attention, and all kinds of men have been offering their panaceas. I am not about to enter upon that discussion, but I am glad to seize the opportunity of saying one or two things which I think very much need to be said to individual Christian people about their duty in the matter. 'Every man over against his house' is the principle I desire to commend to you
Alexander Maclaren—Expositions of Holy Scripture

The Broad Wall
"The broad wall."--Nehemiah 3:8. IT SEEMS that around Jerusalem of old, in the time of her splendor, there was a broad wall, which was her defence and her glory. Jerusalem is a type of the Church of God. It is always well when we can see clearly, distinctly, and plainly, that around the Church to which we belong there runs a broad wall. This idea of a broad wall around the Church suggests three things: separation, security, and enjoyment. Let us examine each of these in its turn. I. First, the SEPARATION
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 57: 1911

Divers Matters.
I. Beth-cerem, Nehemiah 3:14. "The stones, as well of the altar, as of the ascent to the altar, were from the valley of Beth-cerem, which they digged out beneath the barren land. And thence they are wont to bring whole stones, upon which the working iron came not." The fathers of the traditions, treating concerning the blood of women's terms, reckon up five colours of it; among which that, "which is like the water of the earth, out of the valley of Beth-cerem."--Where the Gloss writes thus, "Beth-cerem
John Lightfoot—From the Talmud and Hebraica

Some Buildings in Acra. Bezeiha. Millo.
Mount Sion did not thrust itself so far eastward as mount Acra: and hence it is, that mount Moriah is said, by Josephus, to be "situate over-against Acra," rather than over-against the Upper City: for, describing Acra thus, which we produced before, "There is another hill, called Acra, which bears the Lower City upon it, steep on both sides": in the next words he subjoins this, "Over-against this was a third hill," speaking of Moriah. The same author thus describes the burning of the Lower City:
John Lightfoot—From the Talmud and Hebraica

The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north
John Lightfoot—From the Talmud and Hebraica

Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but
John Lightfoot—From the Talmud and Hebraica

Ezra-Nehemiah
Some of the most complicated problems in Hebrew history as well as in the literary criticism of the Old Testament gather about the books of Ezra and Nehemiah. Apart from these books, all that we know of the origin and early history of Judaism is inferential. They are our only historical sources for that period; and if in them we have, as we seem to have, authentic memoirs, fragmentary though they be, written by the two men who, more than any other, gave permanent shape and direction to Judaism, then
John Edgar McFadyen—Introduction to the Old Testament

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