Nehemiah 3:5

Neh 3:5 And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their Lord.

Ver. 5. The Tekoites repaired] The common sort of them; for the nobles refused. The lesser fishes bite best; the poor are gospelized, Mat 11:5, destined to the diadem, Jas 2:5.

But their nobles put not their necks] So haughty they were and high minded, they thought it a business below their greatness; somewhat of that profane earl of Westmoreland’s mind, who said that he had no need to pray to God, for he had tenants enough to pray for him. "Not many mighty, not many noble," saith the apostle, 1Co 1:26; well if any. The lion and eagle were not for sacrifice, as the lamb and dove were. Yet the old nobility of Israel were forward with their staves of honour, and are therefore famous, Num 21:18.

To the work of the Lord] Though they knew him to be Lord of lords, who are all his vassals and underlings; and, by special relation, their Lord, so avouched by these his holy day servants; yet so stiffnecked were they, that they would not stoop to his service; but cried out, as the Popish clergy do, Domine, nos sumus exempti, we may not work, we will not contribute.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Neh 3:5. Next unto them the Tekoites repaired — The inhabitants of the city of Tekoa, in the tribe of Judah. But their nobles put not their necks to the work — Would not submit to it, would not further it, either through pride, or sloth, or covetousness, or secret compliance with the enemies of the Jews. Of their Lord — Of God, whom they owned for their Lord, whose work this was, because it had proceeded thus far by his singular providence; and because it was done for the defence of the city, and people, and temple of God. And therefore they are branded to all posterity. Let not nobles think any thing beneath them, by which they may benefit their country. What is their nobility good for, but that it places them in a higher and larger sphere of usefulness?

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3:5 The leaders of Tekoa might have been influenced by Geshem (2:19), who controlled the area south of Tekoa.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The rich and mighty would not obey them which were appointed officers in this work, neither would they help thereunto.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(5) The Tekoites.—This verse is remarkable, as introducing men of Tekoah, not mentioned among Zerubbabel’s Returned, who furnish the solitary instance of internal opposition to the building; and as terming the common work “the work of the Lord.” The ordinary people of the place, however, did double duty. (See Neh_3:27.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. the Tekoites] Tekoa was a town about 10 miles due S. of Jerusalem on the edge of the ‘Wilderness.’ It is well known as the home of the prophet Amos (Amo_1:1; Amo_7:14), and as the dwelling-place of ‘the wise woman’ of 2Sa_14:2. The absence of the name of Tekoa from the list of towns in Ezra 2. is remarkable. Perhaps the Jews in Zerubbabel’s time could not extend so far south. Here the mention of the Tekoites implies that the town was now occupied by Jews, or that old dwellers in Tekoa still formed a distinct community (cf. Neh_3:2) in Jerusalem. Their ardour in restoring the walls of Jerusalem receives further confirmation from Neh_3:27.

but their nobles] ‘Nobles’ (addirim = LXX. ἀδωρὶμ, Vulg. optimates), the same word is thus rendered in Neh_10:29; 2Ch_23:20; it differs from that used in Neh_2:16, Neh_4:14, Neh_5:7, Neh_6:17, Neh_7:5, Neh_13:17.

put not their necks] The metaphor is taken from the ox ploughing with its neck in the yoke, cf. Jer_27:12.

the work of their Lord] R.V. of their lord. Marg. ‘Or lords or Lord’. There are here three alternative renderings. (1) A.V. ‘of their Lord.’ The somewhat unusual phrase ‘the work of their Lord’ (Adonai) instead of ‘the work of the Lord (Jehovah),’ or ‘the work of their God,’ has been defended on the ground that it carries out the metaphor of the clause. This is the traditional Jewish interpretation. But the word is not common in these books as a Divine name (see note on Neh_1:11), and the use of the pronoun ‘their’ makes the interpretation improbable (Vulg. in opere Domini sui). The use of this title for God in plain narrative is most improbable.

(2) R.V. marg. ‘their lords,’ namely, the leaders of the Jews; but this would not be at all a suitable word to describe the relation of the ‘nobles’ of a town to the ‘rulers’ of Jerusalem.

(3) ‘their lord.’ This rendering of the R.V. seems the most natural, and is best understood to mean a reference to Nehemiah himself (cf. Ezr_10:3). He was ‘the lord’ of the Jews, appointed by the king, and ‘the nobles’ of the Jewish towns as well as of Jerusalem owed him service and assistance in his great work.

The hostility of Sanballat, Tobiah, and Geshem to Nehemiah would make itself felt on the towns upon the borders of the neighbouring races. The nobles of ‘Tekoa,’ which lay on the outskirts of the wilderness, may very possibly have sympathised with the Arabian chiefs represented by Geshem, or have had intimate relations with the outlying peoples.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And next unto them the Tekoites repaired,.... The inhabitants of Tekoa, a city in the tribe of Judah; see Amo 1:1

but their nobles put not their necks to the work of their Lord; either of Nehemiah, as some, or rather of the lord and prince appointed over their families, as Aben Ezra, to whom they would not be subject; though it seems best, with Jarchi, to understand it of the Lord their God, by whose command this work was begun; but they refused to give any assistance to it with their purses or presence, but withdrew from it, as refractory oxen withdraw their necks from the yoke. This is observed to their disgrace, when the common people of their city were ready to work, and did.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Tekoites - See 2Sa 14:2 note.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

i.e. Did not submit to it, would not further it, either through pride, or sloth and carelessness, or covetousness, or secret compliance with the enemies of the Jews.

To the work of their Lord; either,

1. Of Nehemiah, who was their lord and governor, and had given a general command for the carrying on of this work. Or,

2. Of God, whom they owned for their Lord, whose work this was, partly because it had proceeded thus far by God’s singular providence and blessing; and partly because it was done for the defence of the city, and people, and temple of God. And therefore they are branded to all posterity for the neglect of so great and pious a work.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Tekoites — Men whose ancestral city and present homes were Tekoah, twelve miles south of Jerusalem. See on 2Sa_14:2.

Their nobles — The high born and wealthy among them.

Put not their necks to the work — They seem to have thought themselves too good for such work, and this their conduct is mentioned to their shame.

Of their Lord — Some understand this of Jehovah, others of Nehemiah. The suffix (their) favours the latter, though we incline to think the former is the writer’s meaning.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Tekoites are the people of Tekoah, whence came the "wise woman" whom Joab sent to incline David to fetch home Absalom. (2Ki_14:2, 2Ki_14:3) It was a small place, and does not appear, either in the catalogue of those who returned with Zerubbabel, (Ezr_2:20-35 Neh_7:25-38) or in the census list of Nehemiah. (Neh_11:25-35) Their nobles put not their necks to the work. This imputation of blame has been thought out of harmony with the general narrative contained in the chapter, and various emendations have been proposed to remove the so-called difficulty. But it has really first to be shown that a difficulty exists. Surely it would have been more strange if there had been no opposition to Nehemiah"s wishes no withdrawal from the work, than if there were the amount of opposition that is recorded. And supposing opposition to be made, why should Nehemiah not notice it? In music, the force and value of harmonious notes is brought out by an occasional discord. A desire to do honour to those who deserved it would be quite compatible with a determination to brand with disgrace the undeserving. And the contrast would enhance the value of the praise. Thus, there is no reason for disturbing the existing text, nor for questioning its plain meaning. The upper classes at Tekoah, the adirim or "exalted, withdrew from the work, like oxen withdrawing their necks from the yoke, and stood aloof, leaving it to the common people to engage in it, or not, as they pleased. The common people were perhaps moved to the greater zeal by the defection of their natural leaders. They were among those who accomplished a double task, repairing a second portion of the wall (ver. 27) after having finished their first.

Indifference in high places.

"But their nobles put not their necks to the work of their Lord. Nehemiah, or other human ruler, is supposed by some to be meant by "their Lord." Better, as our translators evidently understood it, "God." The word translated "work" means the work of a servant==" service.

I THE WORK OF THE CHURCH IS THE LORD"S SERVICE. All work is to be so regarded, and cannot be done rightly otherwise. But the work of the Church is emphatically the service of God; whether the directly spiritual (evangelisation, instruction of Christians and their children), or the provision and maintenance of whatever is needful for it (ministers, teachers, buildings, etc.), or charitable aid to the poor.

1. God has redeemed and constituted his Church for these very ends. "Ye are not your own, for ye are bought with a price," etc. (1Co_6:20)

2. He has committed the work to his people.

3. He has given them directions for its fulfilment.

4. Hence loyalty to him requires them to do it. And only those who have faith and love towards him can do it truly and acceptably. We may judge of any work by this test: Can it be described as "the service of the Lord"? Much which goes by that name is misnamed, either because it is not of his appointment, or is not done in the spirit of love and obedience to him.

II This service CALLS FOR STRENUOUS EXERTION. Like that of draught-oxen "putting their necks" to their work. The Christian"s work is worthy of earnest effort, and cannot be well done without it. His "Lord" has a right to expect it.

III SOME WHO PROFESS TO BE SERVANTS OF GOD DECLINE THIS PART OF HIS SERVICE. Even amid general enthusiasm they remain unmoved.

1. The causes of their refusal. May be a total want of the piety they profess; or the dominance of indifference, selfishness, indolence, or pride (towards God, or those who would be their fellow-labourers).

2. Its guilt. To refuse to take part in a common work is

(1) injustice to others, who have thus an undue burden east upon them; and

(2) rebellion against God.

3. Its consequences. Loss of great honour and blessing, now and hereafter. Punishment for unfaithfulness. (Mat_25:26-30)

IV SUCH NEGLECT IS OFTEN FOUND AMONGST THOSE WHO SHOULD BE LEADERS OF OTHERS. "The nobles." The higher and richer classes have special gifts for the service of the Lord; but also special temptations to neglect it, from their position, education, habits of luxury and self-indulgence, sense of superiority, etc.; and too often they succumb to such temptations. They are reminded here that, however exalted they may be above their fellow-men, God is "their Lord," their Owner and Master, and has a right to their service equally with that of their social inferiors. The example of these should stimulate them. And great as their earthly dignity may be, it is not comparable to the honour of being humble and devoted servants of God.

V PIOUS ZEAL AND LABOUR ON THE PART OF THE COMMON PEOPLE IS THE MORE COMMENDABLE WHEN THEY ARE DEPRIVED OF THE CO-OPERATION OF THEIR NATURAL LEADERS. "The Tekoites," instead of imitating their nobles, repaired two lengths of the wall (see ver. 27). The middle and lower classes not unfrequently outstrip in godly and benevolent works the great of the earth, and make up in a measure for their indifference. It is not well, however, to waste time in reflecting upon others. Let each consider whether he is taking his own part in works of piety and charity, according to the measure of his ability and opportunities. "Every one of us shall give account of himself to God."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Their nobles - Did not submit to it, would not further it, either through sloth or covetousness, or secret compliance with the enemies of the Jews. Of their Lord - Of God, whom they owned for their Lord, whose work this was, because it had proceeded thus far by his singular providence: and because it was done for the defense of the city, and people, and temple of God. And therefore they are branded to all posterity. Let not nobles think any thing beneath them, by which they may benefit their country. What is their nobility good for, but that it places them in an higher and larger sphere of usefulness?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

the Tekoites They were called this because of their place, which was Tekoa.

but their mighty men the wealthy men of Tekoa.

did not bring their neck They did not assist in the service of the Holy One, blessed be He, to build the wall of the city.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.