Nehemiah 3:21
Next to him, Meremoth son of Uriah, the son of Hakkoz, repaired another section, from the doorway of the house of Eliashib to the end of the house.
Next to him
This phrase indicates the collaborative effort in the rebuilding of Jerusalem's walls. The Hebrew word "יַד" (yad) often translated as "next to" or "beside," emphasizes the unity and cooperation among the Israelites. It reflects the communal spirit and shared responsibility in the restoration work, a theme that resonates throughout the book of Nehemiah. This cooperation is a model for the Church today, highlighting the importance of working together in unity for a common purpose.

Meremoth son of Uriah, the son of Hakkoz
Meremoth is mentioned here as a significant contributor to the rebuilding efforts. His lineage, "son of Uriah, the son of Hakkoz," is important as it establishes his identity and credibility. The name "Meremoth" means "elevations" or "heights," which could symbolize his elevated status or dedication to God's work. The mention of his ancestry underscores the importance of family heritage and faithfulness across generations, a reminder of the legacy of faith that believers are called to uphold.

repaired another section
The Hebrew word for "repaired" is "חָזַק" (chazaq), meaning to strengthen or make firm. This word is used frequently in Nehemiah 3, highlighting the physical and spiritual strengthening of Jerusalem. The phrase "another section" indicates that Meremoth was not only involved in one part of the work but took on additional responsibility. This reflects a willingness to go beyond the minimum, an attitude of going the extra mile in service to God, which is a call to believers to be diligent and wholehearted in their service.

from the doorway of the house of Eliashib
Eliashib was the high priest, and his house's mention signifies the importance of the spiritual leadership in the community. The "doorway" symbolizes entry and access, perhaps indicating the need to protect and fortify the spiritual leadership and the temple. This can be seen as a metaphor for safeguarding the spiritual integrity and leadership within the Church, ensuring that those who lead are supported and protected.

to the end of the house of Eliashib
This phrase marks the extent of the work done by Meremoth. The "end" signifies completion and thoroughness, suggesting that the work was done with care and attention to detail. It serves as a reminder of the importance of finishing the tasks God sets before us, not leaving things half-done, but seeing them through to completion. This reflects the biblical principle of perseverance and faithfulness in fulfilling God's calling.

Persons / Places / Events
1. Meremoth
A priestly figure involved in the rebuilding of Jerusalem's walls. His dedication to the work is highlighted by his participation in multiple sections of the wall.

2. Uriah
The father of Meremoth, indicating a lineage of priestly service and commitment to God's work.

3. Hakkoz
The grandfather of Meremoth, further emphasizing the generational dedication to the priestly duties and the rebuilding efforts.

4. Eliashib
The high priest at the time, whose house is a reference point for the construction work. His involvement signifies the spiritual leadership in the physical restoration of Jerusalem.

5. Jerusalem's Wall
The focus of the rebuilding efforts, symbolizing the restoration of the community and the protection of God's people.
Teaching Points
Generational Faithfulness
The involvement of Meremoth, Uriah, and Hakkoz underscores the importance of passing down faith and commitment to God's work through generations.

Leadership in Restoration
Eliashib's role as high priest in the rebuilding process highlights the need for spiritual leaders to be actively involved in both spiritual and physical restoration efforts.

Community Involvement
The collective effort in rebuilding the wall serves as a model for community involvement in church and community projects, emphasizing unity and shared purpose.

Diligence in Service
Meremoth's repeated involvement in the repairs demonstrates the value of diligence and perseverance in serving God and His people.

Symbolism of Restoration
The rebuilding of Jerusalem's wall symbolizes spiritual renewal and protection, reminding believers of the importance of maintaining spiritual defenses through prayer and community.
Bible Study Questions
1. How does the example of Meremoth and his family encourage us to cultivate a legacy of faithfulness in our own families?

2. In what ways can spiritual leaders today take an active role in both the spiritual and physical restoration of their communities, similar to Eliashib?

3. How can we as a church community work together to rebuild and strengthen our "walls" of faith and fellowship?

4. What are some practical ways we can demonstrate diligence and perseverance in our service to God, as seen in Meremoth's repeated efforts?

5. How does the rebuilding of Jerusalem's wall in Nehemiah 3:21 inspire us to focus on spiritual renewal and protection in our personal lives and communities?
Connections to Other Scriptures
Ezra 8:33
Meremoth is mentioned as a priest involved in weighing the silver and gold, showing his trustworthiness and dedication to God's service.

Nehemiah 12:39
Eliashib is mentioned in the context of the dedication of the wall, highlighting the continuity of leadership and commitment to God's work.

1 Chronicles 24:10
Hakkoz is listed among the priestly divisions, indicating the established priestly lineage involved in the temple service.
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
Completion, Door, Doorway, Eliashib, Eli'ashib, Eliashib's, Entrance, Hakkoz, Koz, Measure, Meremoth, Mer'emoth, Opening, Piece, Portion, Repaired, Section, Strengthened, Uriah, Uri'ah, Urijah, Working
Dictionary of Bible Themes
Nehemiah 3:20

     5840   eagerness
     8370   zeal

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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