A study of the book of Nehemiah 

#11 The Shout Heard ’Round the World Nehemiah 11–12

Theologians remind us that God made the first garden (Gen. 1-2), but rebellious man built the first city (4:16-17), and the two have been in conflict ever since. In the ancient world, cities were places of wealth and power. In modern times, in spite of their magnificence, too often our cities are bankrupt institutions famous for pollution, poverty, and crime.

How to finance and manage the great cities is a vexing problem to government leaders around the world. “We will neglect our cities to our peril,” John F. Kennedy said, “for in neglecting them we neglect the nation.”

Nehemiah followed the same philosophy. He knew that the nation of Israel could never be strong as long as Jerusalem was weak. But Jerusalem could not be strong unless the people were willing to sacrifice. Nehemiah calls on the people to present three sacrifices to the Lord for the sake of their city, sacrifices that God still calls His people to give for the sake of the church He is building in this world.

We must give ourselves to God (Neh. 11:1-12:26)

(Nehemiah 11)  "Now the leaders of the people settled in Jerusalem, and the rest of the people cast lots to bring one out of every ten to live in Jerusalem, the holy city, while the remaining nine were to stay in their own towns. {2} The people commended all the men who volunteered to live in Jerusalem. {3} These are the provincial leaders who settled in Jerusalem (now some Israelites, priests, Levites, temple servants and descendants of Solomon's servants lived in the towns of Judah, each on his own property in the various towns, {4} while other people from both Judah and Benjamin lived in Jerusalem): From the descendants of Judah: Athaiah son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, a descendant of Perez; {5} and Maaseiah son of Baruch, the son of Col-Hozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, a descendant of Shelah. {6} The descendants of Perez who lived in Jerusalem totaled 468 able men. {7} From the descendants of Benjamin: Sallu son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jeshaiah, {8} and his followers, Gabbai and Sallai--928 men. {9} Joel son of Zicri was their chief officer, and Judah son of Hassenuah was over the Second District of the city. {10} From the priests: Jedaiah; the son of Joiarib; Jakin; {11} Seraiah son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, supervisor in the house of God, {12} and their associates, who carried on work for the temple--822 men; Adaiah son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malkijah, {13} and his associates, who were heads of families--242 men; Amashsai son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer, {14} and his associates, who were able men--128. Their chief officer was Zabdiel son of Haggedolim. {15} From the Levites: Shemaiah son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni; {16} Shabbethai and Jozabad, two of the heads of the Levites, who had charge of the outside work of the house of God; {17} Mattaniah son of Mica, the son of Zabdi, the son of Asaph, the director who led in thanksgiving and prayer; Bakbukiah, second among his associates; and Abda son of Shammua, the son of Galal, the son of Jeduthun. {18} The Levites in the holy city totaled 284. {19} The gatekeepers: Akkub, Talmon and their associates, who kept watch at the gates--172 men. {20} The rest of the Israelites, with the priests and Levites, were in all the towns of Judah, each on his ancestral property. {21} The temple servants lived on the hill of Ophel, and Ziha and Gishpa were in charge of them. {22} The chief officer of the Levites in Jerusalem was Uzzi son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Mica. Uzzi was one of Asaph's descendants, who were the singers responsible for the service of the house of God. {23} The singers were under the king's orders, which regulated their daily activity. {24} Pethahiah son of Meshezabel, one of the descendants of Zerah son of Judah, was the king's agent in all affairs relating to the people. {25} As for the villages with their fields, some of the people of Judah lived in Kiriath Arba and its surrounding settlements, in Dibon and its settlements, in Jekabzeel and its villages, {26} in Jeshua, in Moladah, in Beth Pelet, {27} in Hazar Shual, in Beersheba and its settlements, {28} in Ziklag, in Meconah and its settlements, {29} in En Rimmon, in Zorah, in Jarmuth, {30} Zanoah, Adullam and their villages, in Lachish and its fields, and in Azekah and its settlements. So they were living all the way from Beersheba to the Valley of Hinnom. {31} The descendants of the Benjamites from Geba lived in Micmash, Aija, Bethel and its settlements, {32} in Anathoth, Nob and Ananiah, {33} in Hazor, Ramah and Gittaim, {34} in Hadid, Zeboim and Neballat, {35} in Lod and Ono, and in the Valley of the Craftsmen. {36} Some of the divisions of the Levites of Judah settled in Benjamin."

(Nehemiah 12:1-26)  "These were the priests and Levites who returned with Zerubbabel son of Shealtiel and with Jeshua: Seraiah, Jeremiah, Ezra, {2} Amariah, Malluch, Hattush, {3} Shecaniah, Rehum, Meremoth, {4} Iddo, Ginnethon, Abijah, {5} Mijamin, Moadiah, Bilgah, {6} Shemaiah, Joiarib, Jedaiah, {7} Sallu, Amok, Hilkiah and Jedaiah. These were the leaders of the priests and their associates in the days of Jeshua. {8} The Levites were Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and also Mattaniah, who, together with his associates, was in charge of the songs of thanksgiving. {9} Bakbukiah and Unni, their associates, stood opposite them in the services. {10} Jeshua was the father of Joiakim, Joiakim the father of Eliashib, Eliashib the father of Joiada, {11} Joiada the father of Jonathan, and Jonathan the father of Jaddua. {12} In the days of Joiakim, these were the heads of the priestly families: of Seraiah's family, Meraiah; of Jeremiah's, Hananiah; {13} of Ezra's, Meshullam; of Amariah's, Jehohanan; {14} of Malluch's, Jonathan; of Shecaniah's, Joseph; {15} of Harim's, Adna; of Meremoth's, Helkai; {16} of Iddo's, Zechariah; of Ginnethon's, Meshullam; {17} of Abijah's, Zicri; of Miniamin's and of Moadiah's, Piltai; {18} of Bilgah's, Shammua; of Shemaiah's, Jehonathan; {19} of Joiarib's, Mattenai; of Jedaiah's, Uzzi; {20} of Sallu's, Kallai; of Amok's, Eber; {21} of Hilkiah's, Hashabiah; of Jedaiah's, Nethanel. {22} The family heads of the Levites in the days of Eliashib, Joiada, Johanan and Jaddua, as well as those of the priests, were recorded in the reign of Darius the Persian. {23} The family heads among the descendants of Levi up to the time of Johanan son of Eliashib were recorded in the book of the annals. {24} And the leaders of the Levites were Hashabiah, Sherebiah, Jeshua son of Kadmiel, and their associates, who stood opposite them to give praise and thanksgiving, one section responding to the other, as prescribed by David the man of God. {25} Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon and Akkub were gatekeepers who guarded the storerooms at the gates. {26} They served in the days of Joiakim son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor and of Ezra the priest and scribe."

Now that the walls and gates of Jerusalem were restored, it was important that the Jews inhabit their capital city and make the population grow. For one thing, people were needed to protect the city; for they never knew when the enemy might decide to attack. It may have been safer for the people to live in the small outlying villages that were no threat to the Gentile society, but somebody had to take the risk and move into the big city.

Also, if the people really loved God and their holy city, they would want to live there, if only as a witness to the skeptical Gentiles around them. After all, why rebuild the city if you don’t plan to live there? But most of all, God had brought the remnant back home because He had a special job for them to do; and to abandon the restored city was to obstruct the working out of God’s will through Israel.

In other words, God needed people—live bodies—in the holy city. The Jews were asked to heed a call not unlike the one Paul wrote in Romans 12:1: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service” (nkjv).

Never underestimate the importance of simply being physically present in the place where God wants you. You may not be asked to perform some dramatic ministry, but simply being there is a ministry. The men, women, and children who helped to populate the city of Jerusalem were serving God, their nation, and future generations by their step of faith.

Some of these citizens volunteered willingly while others had to be “drafted” (Neh. 11:1-2). The people had promised to tithe their produce (10:37-38), so Nehemiah decided to tithe the people; and 10 percent were chosen by lot to move from the villages into Jerusalem. Since there were few residents in the city and since the housing situation was bad (7:4), it isn’t surprising that many of the Jews were unwilling to move. We wonder what would happen in the average local church if 10 percent of the congregation were asked to relocate in order to strengthen and extend the work of the Lord!

We have grown accustomed to Nehemiah’s practice of listing the names of the people involved in his projects. In chapter 3, he told us who the people were who worked on the wall and what part of the wall they repaired. Chapter 7 lists the names of the people who returned with Zerubbabel, and chapter 8 records the names of the leaders involved in the “Bible conference” at the Water Gate. Chapter 10 contains the names of eighty-four men who set their seals to the dedication covenant. In listing these names, Nehemiah was giving evidence of his sincere appreciation for each individual who assisted in the work. It also reminds us that our Father sees and records what His children do as they serve Him. Even if others don’t recognize or appreciate your ministry, you can be sure that God knows all about it and will reward you accordingly.

The people of Judah and Benjamin who lived in Jerusalem are listed first (11:4-9). These two tribes composed the kingdom of Judah after the nation divided (1 Kings 11–12). “Valiant men” (Neh. 11:6) or “mighty men” (v. 14) can mean “brave fighting men” or “wealthy men of substance,” such as Boaz (Ruth 2:1).

The priests, Levites, and temple workers are named next (Neh. 11:10-24). God had set aside special cities for them (Josh. 21), so they could have legitimately lived outside Jerusalem; but they chose to be with the people as they served God in the temple. Like Jeremiah, they chose to remain with God’s people, even though it might have been safer and more comfortable elsewhere (Jer. 40:1-6).

A variety of people were needed for the temple ministry that was so important to the Jewish nation. The priests officiated at the altar, and the Levites assisted them. Some supervised the maintenance of the building (Neh. 11:16) while others ministered with prayer and praise (vv. 17, 22); and both were important. There were nearly 300 men appointed to guard the temple (v. 19). Since the tithes and offerings were stored in the temple, it was important that the building be protected. It took many people, with many skills, to maintain the ministry in Jerusalem.

God uses many people with different gifts and skills to get His work done in this world. The important thing is that we give our bodies to the Lord so that He can use us as His tools to accomplish His work. Each person is important and each task is significant. Note that Nehemiah lists other temple ministers in 12:1-26.

In verse 23, Nehemiah states that the king of Persia helped support the ministry at the temple. Since the king wanted the Jewish people to pray for him and his family, he shared in the temple expenses (Ezra 6:8-10; 7:20-24). In our modern democracies, where there is a separation of church and state, this kind of support would be questioned. But the province of Judah was one small part of a great empire, ruled by an all-powerful king; and the king did for the Jews what he did for all the other provinces. Christians today are commanded to pray for civil leaders (1 Tim. 2:1-2; see Jer. 29:7), and this should be done daily and on each Lord’s Day when the church assembles to worship.

Pethahiah (Neh. 12:24) was the “king’s agent” who represented the Jews at court. People involved in government are God’s ministers (Rom. 13:1-7), whether they realize it or not; and if they are faithful, they are serving the Lord just as much as the priests and Levites in the temple.

In Nehemiah 12:25-36, Nehemiah names the villages where the Jews were living, some of which were quite a distance from Jerusalem. When the exiles returned to the land from Babylon, they would naturally want to settle in their native towns and villages. They would still be under the authority of Nehemiah and expected to be loyal to the king of Persia. This loyalty to their native cities was what helped make it difficult for Nehemiah to get people to reside in Jerusalem. While it is good to cultivate local loyalties, we must remember that there are larger obligations that must also be considered. The work of the Lord is bigger than any one person’s ministry or the ministry of any one assembly.

We must give our praise to God (Neh. 12:27-42)

(Nehemiah 12:27-42)  "At the dedication of the wall of Jerusalem, the Levites were sought out from where they lived and were brought to Jerusalem to celebrate joyfully the dedication with songs of thanksgiving and with the music of cymbals, harps and lyres. {28} The singers also were brought together from the region around Jerusalem--from the villages of the Netophathites, {29} from Beth Gilgal, and from the area of Geba and Azmaveth, for the singers had built villages for themselves around Jerusalem. {30} When the priests and Levites had purified themselves ceremonially, they purified the people, the gates and the wall. {31} I had the leaders of Judah go up on top of the wall. I also assigned two large choirs to give thanks. One was to proceed on top of the wall to the right, toward the Dung Gate. {32} Hoshaiah and half the leaders of Judah followed them, {33} along with Azariah, Ezra, Meshullam, {34} Judah, Benjamin, Shemaiah, Jeremiah, {35} as well as some priests with trumpets, and also Zechariah son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Micaiah, the son of Zaccur, the son of Asaph, {36} and his associates--Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah and Hanani--with musical instruments prescribed by David the man of God. Ezra the scribe led the procession. {37} At the Fountain Gate they continued directly up the steps of the City of David on the ascent to the wall and passed above the house of David to the Water Gate on the east. {38} The second choir proceeded in the opposite direction. I followed them on top of the wall, together with half the people--past the Tower of the Ovens to the Broad Wall, {39} over the Gate of Ephraim, the Jeshanah Gate, the Fish Gate, the Tower of Hananel and the Tower of the Hundred, as far as the Sheep Gate. At the Gate of the Guard they stopped. {40} The two choirs that gave thanks then took their places in the house of God; so did I, together with half the officials, {41} as well as the priests--Eliakim, Maaseiah, Miniamin, Micaiah, Elioenai, Zechariah and Hananiah with their trumpets-- {42} and also Maaseiah, Shemaiah, Eleazar, Uzzi, Jehohanan, Malkijah, Elam and Ezer. The choirs sang under the direction of Jezrahiah."

The Jews were accustomed to having workers and watchers on the walls of Jerusalem, but now Nehemiah and Ezra assigned people to be worshipers on the walls. They conducted a dedication service with such enthusiasm that their shouts and songs were heard “even afar off” (v. 43).

The people had been dedicated (chaps. 8-10); now it was time to dedicate the work that the people had done. This is the correct order, for what good are dedicated walls and gates without dedicated people? Note that the emphasis was on joyful praise on the part of all the people. Singing is mentioned eight times in this chapter, thanksgiving six times, rejoicing seven times, and musical instruments three times.

The order for the dedication service was unique. The leaders and singers were divided into two groups, with Ezra leading one group and Nehemiah (following the choir) directing the second group. The processions started probably from the Valley Gate on the west wall, marching in opposite directions. Ezra’s company (12:31-37) went south on the walls to the Dung Gate, then to the Fountain Gate and the Water Gate on the east wall of the city. Nehemiah’s company went north (vv. 38-39) past the Old Gate, the Ephraim Gate, the Fish Gate, the Sheep Gate, and the Muster Gate (“gate of the guard”). Both groups met at the temple area where the service climaxed with sacrifices offered to the Lord.

Why did Ezra and Nehemiah organize this kind of a dedication service? Why not just meet at the temple area, let the Levites sing and offer sacrifices to the Lord, and send everybody home?

To begin with, it was the walls and gates that were being dedicated; and it was only right that the people see and touch them. I recall sharing in a service of dedication for a church educational building; but the service was held in the church sanctuary, not in the educational building. At some point in that service, we should have left the sanctuary and marched through the new building singing praises to God. As I ministered the Word, I felt as though I were performing a wedding for an absentee bride and groom!

But there is another reason for this unique service: The people were bearing witness to the watching world that God had done the work, and He alone should be glorified. The enemy had said that the walls would be so weak that a fox could knock them down (4:3), but here were the people marching on the walls! What a testimony to the unbelieving Gentiles of the power of God and the reality of faith. It was another opportunity to prove to them that “this work was wrought by our God” (6:16).

By marching on the walls, the people had an opportunity to see the results of their labors and realize anew that the work had not been done by one person. True, Nehemiah had been their leader, and they needed him; but “the people had a mind to work” (4:6). Various people and families had labored on different parts of the wall (chap. 3), but nobody “owned” the part he or she had worked on. The wall belonged to God.

You can expect serious problems after a church building program if individuals or groups in the church start claiming “territorial rights.” I heard about one Sunday School class that actually sued the church when they were asked to vacate their classroom and locate elsewhere in the building. No matter how much work or money we have put into a building program, this does not earn us the right to claim and control some area of the building. It all belongs to God and must be used for His glory. As the Jews marched around the walls, they were symbolically saying just that. “Yes, we all had part in the work and a place to serve, but now we are giving it all to the Lord that He alone might be glorified!”

Let me suggest another reason for this march around the walls: It was a symbolic act by which they “stepped out by faith” to claim God’s blessing. In that day, to walk on a piece of property meant to claim it as your own. God said to Abraham, “Arise, walk through the land … for I will give it unto thee” (Gen. 13:17); and He said to Joshua, “Every place that the sole of your foot shall tread upon, that have I given unto you” (Josh. 1:3). This joyful march around the walls was their way of saying, “We claim from our God all that He has for us, just as our forebearers claimed this land by faith!”

Too often, a church dedication service marks the end and not the beginning of ministry as the congregation breathes a sigh of relief and settles down to business as usual. Vance Havner once described his impressions of a dedication service at which he had spoken: “The church people thought the new building was a milestone, but it looked to me like it was a millstone!” If we lose our forward vision and stop launching out by faith, then what God has accomplished will indeed become a millstone that will burden and break us.

But the most important thing about this dedication service was not the march around the walls. It was the expression of joyful praise that came from the choirs and the people. “By Him [Christ] therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to His name” (Heb. 13:15). “I will praise the name of God with a song, and will magnify Him with thanksgiving. This also shall please the Lord better than an ox or bullock that hath horns and hoofs” (Ps. 69:30-31).

The people offered their praise thankfully (Neh. 12:24, 27, 31, 38, 46), joyfully (vv. 27, 43-44), and loudly (vv. 42-43), accompanied by various instruments (vv. 27, 35-36). It was not a time for muted meditative worship. It was a time for “pulling out all the stops” and praising the Lord enthusiastically.

This special service of dedication would have been a failure were it not for a man who had been dead for over 500 years. That man was King David. It was David who had organized the priests and Levites (v. 24; 1 Chron. 24:7-19) and written many of the songs for the temple (Neh. 12:46). He had also devised musical instruments for use in worship (v. 36; 2 Chron. 29:26-27). David had served his generation faithfully (Acts 13:36), but in doing so, he had also served every generation that followed! In fact, it was David who captured the Jebusite city of Jerusalem and made it his capital, the City of David (2 Sam. 5:6-10). It was also David who had provided the blueprints and much of the wealth for the building of the temple (1 Chron. 28:11-19). “He who does the will of God abides forever” (1 John 2:17, nkjv).

It was not only the “professional musicians” who expressed praise to God, for the women and children also joined in the singing (Neh. 12:43). They had heard the Word at the Water Gate (8:2), so it was only right that they now express their worship; for learning the Word and worshiping the Lord must go together (Col. 3:12). We must never permit the accomplished ministry of worship leaders to take the place of our own spontaneous celebration of the Lord’s goodness. Otherwise, we will become spectators instead of participants; and spectators miss most of the blessing.

So great was the people’s praise that “the joy of Jerusalem was heard even afar off” (Neh. 12:43). This was now the third time in Israel’s history that their shouting was “heard afar off.” The soldiers shouted when the ark of the covenant came into their camp (1 Sam. 4:5), but that eventually led to shameful defeat. When the temple foundation was laid nearly a century before, the workers shouted for joy; but their joy was mingled with sorrow (Ezra 3:8-13). The shout from Jerusalem during this dedication service was unalloyed joy, to the glory of the Lord; and because of this record in the Word of God, that shout has been heard around the world!

We must give our gifts to God (Neh. 12:44-47)

The people had covenanted with God to support the temple ministry (10:32-39), and they kept their promises. Some of the Levites were appointed to supervise the collecting of the produce and the storing of it in the temple. Keep in mind that these tithes and offerings represented the support of the temple workers so that they could serve the Lord.

The people brought their tithes and offerings, not only because it was the commandment of God, but also because they were “pleased with the ministering priests and Levites” (12:44, niv). The ministers at the temple were exemplary both in their personal purity and in their obedience to God’s Word (vv. 30, 45). They conducted the worship, not according to their own ideas, but in obedience to the directions given by David and Solomon. When believers have a godly ministry that exalts the Lord and obeys the Word, they are only too glad to bring their tithes and offerings to support it. A worldly ministry that seeks only to fulfill its own ambitions does not deserve the support of God’s people.

The result of this joyful service of dedication was a plentiful supply of produce to sustain the work of the ministry. The people gave “not grudgingly or of necessity” but joyfully and gratefully (2 Cor. 9:7). Missionary leader J. Hudson Taylor used to say, “When God’s work is done in God’s way for God’s glory, it will not lack God’s support.”

Our material gifts are really spiritual sacrifices to the Lord, if they are given in the right spirit. The Apostle Paul called the gifts from the Philippian church “an odor of a sweet smell, a sacrifice acceptable, well pleasing to God” (Phil. 4:18). Jesus accepted Mary’s gift of precious ointment as an act of worship, and Hebrews 13:16 reminds us that doing good and sharing are sacrifices that please the Lord.

But before we can bring our material gifts to the Lord, we must first give ourselves to Him. Paul commended the churches of Macedonia because they “first gave themselves to the Lord” (2 Cor. 8:5, nkjv), before they shared in the missionary offering he was receiving for the needy believers in Jerusalem. Our gifts cannot be a substitute for ourselves.

It was a high and holy day in Jerusalem, a happy day because the work had been completed and God had been glorified in a wonderful way. Did the blessing last? No, it didn’t; and we will find out why in the next study.

Nehemiah 11

Nehemiah 11:1, 2. The rulers, voluntary men, and every tenth man chosen by lot, dwell at Jerusalem.

Verse 1. the rulers … dwelt at Jerusalem—That city being the metropolis of the country, it was right and proper that the seat of government should be there. But the exigency of the times required that special measures should be taken to insure the residence of an adequate population for the custody of the buildings and the defense of the city. From the annoyances of restless and malignant enemies, who tried every means to demolish the rising fortifications, there was some danger attending a settlement in Jerusalem. Hence the greater part of the returned exiles, in order to earn as well as secure the rewards of their duty, preferred to remain in the country or the provincial towns. To remedy this state of things, it was resolved to select every tenth man of the tribes of Judah and Benjamin by lot, to become a permanent inhabitant of the capital. The necessity of such an expedient commended it to the general approval. It was the more readily submitted to because the lot was resorted to on all the most critical conjunctures of the Jewish history, and regarded by the people as a divine decision (Proverbs 18:18). This awakened strongly the national spirit; and patriotic volunteers came forward readily to meet the wishes of the authorities, a service which, implying great self-denial as well as courage, was reckoned in the circumstances of so much importance as entitled them to the public gratitude. No wonder that the conduct of these volunteers drew forth the tribute of public admiration; for they sacrificed their personal safety and comfort for the interests of the community because Jerusalem was at that time a place against which the enemies of the Jews were directing a thousand plots. Therefore, residence in it at such a juncture was attended with expense and various annoyances from which a country life was entirely free.

Nehemiah 11:3-36. Their names.

Verse 3. the chief of the province—that is, Judea. Nehemiah speaks of it, as it then was, a small appendix of the Persian empire.

in the cities of Judah dwelt every one in his possession in their cities—The returned exiles, who had come from Babylon, repaired generally, and by a natural impulse, to the lands and cities throughout the country which had been anciently assigned them.

Israel—This general name, which designated the descendants of Jacob before the unhappy division of the two kingdoms under Rehoboam, was restored after the captivity, the Israelites being then united with the Jews, and all traces of their former separation being obliterated. Although the majority of the returned exiles belonged to the tribes of Judah and Benjamin, they are here called Israel because a large number out of all the tribes were now intermingled, and these were principally the occupiers of the rural villages, while none but those of Judah and Benjamin resided in Jerusalem.

the Levites—These took possession of the cities allotted to them according as they had opportunity.

the Nethinims—A certain order of men, either Gibeonites or persons joined with them, who were devoted to the service of God.

Verse 4. at Jerusalem dwelt certain of the children of Judah—The discrepancy that is apparent between this [Nehemiah 11:4-36] and the list formerly given in 1 Chronicles 9:1-9, arose not only from the Jewish and Oriental practice of changing or modifying the names of persons from a change of circumstances, but from the alterations that must have been produced in the course of time. The catalogue in Chronicles contains those who came with the first detachment of returned exiles, while the list in this passage probably included also those who returned with Ezra and Nehemiah; or it was most probably made out afterwards, when several had died, or some, who had been inserted as going on the journey, remained, and others came in their stead.

Verse 9. overseer—that is, “captain” or “chief.”

Verse 11. the ruler of the house of God—assistant of the high priest (Numbers 3:32; 1 Chronicles 9:11; 2 Chronicles 19:11).

Verse 16. the oversight of the outward business of the house of God—that is, those things which were done outside, or in the country, such as the collecting of the provisions (1 Chronicles 26:29).

Verse 17. the principal to begin the thanksgiving in prayer—that is, the leader of the choir which chanted the public praise at the time of the morning and evening sacrifice. That service was always accompanied by some appropriate psalm, the sacred music being selected and guided by the person named.

Verse 22. the sons of Asaph, the singers were over the business of the house of God—They were selected to take charge of providing those things which were required for the interior of the temple and its service, while to others was committed the care of the “outward business of the house of God” (Nehemiah 11:16). This duty was very properly assigned to the sons of Asaph; for, though they were Levites, they did not repair in rotation to Jerusalem, as the other ministers of religion. Being permanent residents, and employed in duties which were comparatively light and easy, they were very competent to undertake this charge.

Verse 23. it was the king’s commandment—It was the will of the Persian monarch in issuing his edict that the temple service should be revived in all its religious fullness and solemnity. As this special provision for the singers is said to have been by the king’s commandment, the order was probably given at the request or suggestion of Ezra or Nehemiah.

Verse 24. Pethahiah … was at the king’s hand in all matters concerning the people—This person was entrusted with judicial power, either for the interest, or by the appointment, of the Persian monarch, and his duty consisted either in adjusting cases of civil dispute, or in regulating fiscal concerns.

Verse 25. some of the children of Judah dwelt at Kirjath-arba—The whole region in which the villages here mentioned were situated had been completely devastated by the Chaldean invasion; and, therefore, it must be assumed, that these villages had been rebuilt before “the children dwelt in them.”

Verse 36. And of the Levites were divisions in Judah, and in Benjamin—Rather, there were divisions for the Levites; that is, those who were not resident in Jerusalem were distributed in settlements throughout the provinces of Judah and Benjamin.

Nehemiah 12

Nehemiah 12:1-9. Priests and Levites who came up with Zerubbabel.

Verse 1. these are the priests—according to Nehemiah 12:7, “the chief of the priests,” the heads of the twenty-four courses into which the priesthood was divided (1 Chronicles 24:1-20). Only four of the courses returned from the captivity (Nehemiah 7:39-42; Ezra 2:36-39). But these were divided by Zerubbabel, or Jeshua, into the original number of twenty-four. Twenty-two only are enumerated here, and no more than twenty in Nehemiah 12:12-21. The discrepancy is due to the extremely probable circumstance that two of the twenty-four courses had become extinct in Babylon; for none belonging to them are reported as having returned (Nehemiah 12:2-5). Hattush and Maadiah may be omitted in the account of those persons’ families (Nehemiah 12:12), for these had no sons.

Shealtiel—or Salathiel.

Ezra—This was most likely a different person from the pious and patriotic leader. If he were the same person, he would now have reached a very patriarchal age—and this longevity would doubtless be due to his eminent piety and temperance, which are greatly conducive to the prolongation of life, but, above all, to the special blessing of God, who had preserved and strengthened him for the accomplishment of the important work he was called upon to undertake in that critical period of the Church’s history.

Verse 4. Abijah—one of the ancestors of John the Baptist (Luke 1:5).

Verse 9. their brethren, were over against them in the watches—that is, according to some, their stations—the places where they stood when officiating—“ward over against ward” (Nehemiah 12:24); or, according to others, in alternate watches, in course of rotation.

Nehemiah 12:10-47. Succession of the High Priests.

Verse 10. Jeshua begat Joiakim, etc.—This enumeration was of great importance, not only as establishing their individual purity of descent, but because the chronology of the Jews was henceforth to be reckoned, not as formerly by the reigns of their kings, but by the successions of their high priests.

Verse 11. Jaddua—It is an opinion entertained by many commentators that this person was the high priest whose dignified appearance, solemn manner, and splendid costume overawed and interested so strongly the proud mind of Alexander the Great; and if he were not this person (as some object that this Jaddua was not in office till a considerable period after the death of Nehemiah), it might probably be his father, called by the same name.

Verse 12. in the days of Joiakim were priests, the chief of the fathers—As there had been priests in the days of Jeshua, so in the time of Joiakim, the son and successor of Jeshua, the sons of those persons filled the priestly office in the place of their fathers, some of whom were still alive, though many were dead.

Verse 23. The sons of Levi … were written in the book of the chronicles—that is, the public registers in which the genealogies were kept with great regularity and exactness.

Verses 27-43. at the dedication of the wall of Jerusalem—This ceremony of consecrating the wall and gates of the city was an act of piety on the part of Nehemiah, not merely to thank God in a general way for having been enabled to bring the building to a happy completion, but especially because that city was the place which He had chosen. It also contained the temple which was hallowed by the manifestation of His presence, and anew set apart to His service. It was on these accounts that Jerusalem was called “the holy city,” and by this public and solemn act of religious observance, after a long period of neglect and desecration, it was, as it were, restored to its rightful proprietor. The dedication consisted in a solemn ceremonial, in which the leading authorities, accompanied by the Levitical singers, summoned from all parts of the country, and by a vast concourse of people, marched in imposing procession round the city walls, and, pausing at intervals to engage in united praises, prayer, and sacrifices, supplicated the continued presence, favor, and blessing on “the holy city.” “The assembly convened near Jaffa Gate, where the procession commences. Then (Nehemiah 12:31) I brought up the princes of Judah upon the wall (near the Valley Gate), and appointed two great companies of them that gave thanks, whereof one went on the right hand upon the wall towards the dung gate (through Bethzo). And after them went Hoshaiah, and half of the princes of Judah. And (Nehemiah 12:37) at the fountain gate, which was over against them, they (descending by the Tower of Siloam on the interior, and then reascending) went up by the stairs of the city of David, at the going up of the wall, above the house of David, even unto the water gate eastward (by the staircase of the rampart, having descended to dedicate the fountain structures). And the other company of them that gave thanks went over against them (both parties having started from the junction of the first and second walls), and I after them, and the half of the people upon the wall, from beyond the tower of the furnaces even unto the broad wall (beyond the corner gate). And from above the gate of Ephraim, and above the old gate (and the gate of Benjamin), and above the fish gate, and the tower of Hananeel, and the tower of Meah, even unto the sheep gate; and they stood still in the prison gate (or high gate, at the east end of the bridge). So stood the two companies of them that gave thanks in the house of God, and I, and half of the rulers with me (having thus performed the circuit of the investing walls), and arrived in the courts of the temple” [Barclay, City of the Great King].

Verse 43. the joy of Jerusalem was heard even afar off—The events of the day, viewed in connection with the now repaired and beautified state of the city, raised the popular feeling to the highest pitch of enthusiasm, and the fame of their rejoicings was spread far and near.

Verse 44. portions of the law—that is, “prescribed by the law.”

for Judah rejoiced for the priests and … Levites that waited—The cause of this general satisfaction was either the full restoration of the temple service and the reorganized provision for the permanent support of the ministry, or it was the pious character and eminent gifts of the guardians of religion.

Verse 45. the singers and the porters kept … the ward of the purification—that is, took care that no unclean person was allowed to enter within the precincts of the sacred building. This was the official duty of the porters (2 Chronicles 23:19), with whom, owing to the pressure of circumstances, it was deemed expedient that the singers should be associated as assistants.

Verse 47. all Israel … sanctified holy things unto the Levites,—etc. The people, selecting the tithes and first-fruits, devoted them to the use of the Levites, to whom they belonged by appointment of the law. The Levites acted in the same way with the tithes due from them to the priests. Thus all classes of the people displayed a conscientious fidelity in paying the dues to the temple and the servants of God who were appointed to minister in it.

11:1–3 Nehemiah cast lots to repopulate Jerusalem. We do not know for certain the nature of casting lots in the Bible. The most common suggestion is that stones were marked and put into a vase or urn, or into the lap or the fold of a garment. Then they would be mixed and one stone drawn out. Numerous uses for drawing lots are recorded in the Bible: (1) to determine which goat should be sacrificed on the Day of Atonement (Lev. 16:7–19); (2) to divide the land among the tribes (Num. 26:55); (3) to detect who had committed a crime (Josh. 7:14–18; Jon. 1:7); (4) to decide who should go to war (Judg. 20:9); (5) to determine who should be the first king of Israel (1 Sam. 10:20, 21); (6) who had offended God (1 Sam. 14:41, 42; (7) who would serve in the temple (1 Chr. 24:5); (8) who should burn the wood (Neh. 10:34; (9) who should replace Judas (Acts 1:26). Here in Nehemiah, lots were cast to determine God’s will. Solomon wrote, “The lot is cast into the lap, but its every decision is from the Lord” (Prov. 16:33). one out of ten: This was the proportion demanded in order to bring the population of Jerusalem to the level deemed necessary for its strength and viability.

11:4–1 Four hundred and sixty-eight men from the tribe of Judah lived in Jerusalem; nine hundred and twenty-eight men from the tribe of Benjamin also lived there. According to 1 Chr. 9:3, descendants of Ephraim and Manasseh also made their home in Jerusalem.

11:12, 13 The work of the house refers to the work of the temple—specifically, attending the sacrifices of the temple.

11:14, 15 Mighty men of valor refers to the men who guarded the city of Jerusalem.

11:16–18 The oversight of the business outside of the house of God refers to the maintenance of the temple, including repairs.

11:19 The gatekeepers were also defenders of the city.

11:20–22 the overseer of the Levites: Uzzi was a principal administrator of the temple.

11:23, 24 The king’s deputy was the representative of the people. This individual may have received and forwarded petitions and complaints to the king.

11:25–36 These verses record the residents outside Jerusalem—namely the tribes of Judah (vv. 25–30) and Benjamin (vv. 31–36). The people of Judah lived in 17 towns and their surrounding villages. The descendants of Benjamin occupied 15 sites.

11:25 Kirjath Arba is another name for Hebron.

12:1–8 The return of Zerubbabel is recorded in Ezra 1—6. Jeshua is Joshua the priest. Ezra: This is not the priest who wrote the book of the same name (Ezra 7:1).

12:9 stood across from them: The singing was conducted with two choirs standing opposite each other.

12:10, 11 The listing of the descendants of Eliashib all the way to Jaddua may indicate that someone who lived after Ezra and Nehemiah added some of these names.

12:12–21 In vv. 1–7, the names of twenty-two priests are listed. Here only twenty names are recorded. Hattush (v. 2) and Maadiah (v. 5) are not mentioned in this list.

12:22 Darius refers to Darius II (Nothus), who ruled Persia from 423 to 405 b.c.

12:23–26 The book of the chronicles was not the biblical book, but an official record of the heads of the fathers’ houses.

12:27–29 After the completion of Jerusalem’s wall (ch. 6), a revival of the people broke out (chs. 8–10). After the revival, Nehemiah took steps to repopulate the city (7:4, 5; 11:1, 2). These two factors explain why the dedication of the wall was delayed. The word “dedication” (Heb. hanukkâ) is transliterated in English as “Hanukkah.” The festival of Hanukkah developed from the experience of the Jewish people in rededicating the temple after its desecration by the Syrians and the subsequent revolt of the Maccabees in the second century b.c. The people celebrated with gladness, referring not only to their festivity but also to the worship of God. Thanksgivings, a term commonly found in the Book of Psalms (Ps. 147:7), means “public acknowledgment,” “to declare aloud, in public, to another.” This word, along with singing and instruments, suggests the use of the Psalms in musical settings with words of praise and instrumental accompaniment.

12:30–35 The method of purification is not stated, but the order is—the priests and Levites, followed by the people, the gates, and wall. Those who bore the vessels of the Lord had to be cleansed first.

12:36–42 The association of the name David with musical instruments was a reference to Israel’s glorious past.

12:43 The sacrifices offered at the dedication of the wall probably were not burnt offerings but peace offerings, in which the people shared a common meal. The dedication was an occasion for great rejoicing. Everyone, including wives and children, took part.

12:44–47 After the dedication of the wall, the people took steps to provide for the priests, Levites, singers, and gatekeepers who served in the temple. The joy of the Lord should produce service for the Lord. In this case, the people’s joy overflowed into providing for the temple. Men were appointed as custodians of the firstfruits and tithes. the days of David and Asaph: The times of the great music of Israel were never forgotten; they served as a model for the days still to come.^[1]