Nehemiah · Chapter 10

V. 1. Sealed-Both in their own names, and in the name of all the rest. It may seem strange that Ezra doth not appear among them. But that might be because he was prevented, by some sickness, or other extraordinary impediment. It is true, we meet with Ezra after this, at the dedication of the wall of Jerusalem, Nehemiah 12:36, and therefore he was then freed from this impediment, whatsoever it was.

Verse 1. Now those that sealed] Four classes here seal. Nehemiah first, as their governor. And after him, secondly, The priests, Nehemiah 10:2-8. Thirdly, The Levites, Nehemiah 10:9-13. Fourthly, The chiefs of the people, Nehemiah 10:14-27.

It is strange that, among all these, we hear nothing of Ezra, nor of the high priest Eliashib. Nor are any of the prophets mentioned, though there must have been some of them at Jerusalem at this time.

The whole of this chapter, the two first verses excepted, is wanting in the Arabic; the word Pashur of the third verse is retained; and the rest of the chapter is summed up in these words, and the rest of their assembly.

Verse 1. Now those that sealed — Both in their own names, and in the name of all the rest. It may seem strange that Ezra doth not appear among them. But that might be because he was prevented by some sickness, or other extraordinary impediment. It is true we meet with Ezra after this, at the dedication of the wall of Jerusalem, (Nehemiah 12:36,) and therefore he was then freed from this impediment, whatsoever it was. It appears from hence, that the government of the Jews was an aristocracy, or a government in which the nobles were the rulers. This mode of administration continued till the time of the Asmodæan princes, and from thence, by a natural translation, passed into an absolute monarchy, or rather tyranny.

Verse 1. Those that sealed were the governor, the priests, the levites, and the chiefs or princes of the people. The more distinguished men of these several orders, with the full sanction of all their brethren, subscribed this solemn covenant, and the nation ratified it with an oath, and with a curse on all who should violate the covenant and the oath.

1. Now those that sealed were, Nehemiah — Literally, And upon the sealed instruments were Nehemiah, etc. It was important that the heads of houses or families, and chief representatives of the nation, should sign the document. First came the name of the governor, the Tirshatha. See note on Ezra 2:63. Next is the name Zidkijah, perhaps the secretary to the governor, (compare Ezra 4:9, 17,) or else some other high official. Then follow (verses 2-8) twenty-one names of priests, seventeen Levites, (verses 9-13,) and forty-four of the chief of the people, (verses 14-27.)

2. Seraiah is called in Nehemiah 11:11, “the ruler of the house of God,” and Keil supposes he signed the document in place of the high priest. Azariah is probably a clerical error, or corruption of Ezra. Compare the list in Nehemiah 12:1-7.

Verse 8. These were the priests — That is, the chief of them; for there are but twenty-one of them named here.

Verse 14. The chief of the people — It would have been tedious to make all the people subscribe and seal the writing, therefore the chiefs and princes of each family signed and sealed it in the name of the rest; and they seem to have subscribed in the name of him from whom the family was derived.

14. Parosh, Pahath-moab, Elam — These and other names in this list are identical with names found in the list of those who returned from the captivity nearly a hundred years before. Ezra ii; Nehemiah 7. Thus in many houses ancestral names were perpetuated in the children. But we are not to suppose that the persons named in this list were identical with those of the same names in the older list of Ezra 2.

Verse 28. And the rest of the people] All had, in one or other of the classes which sealed, their representatives; and by their sealing they considered themselves bound.

Verse 28. And the rest of the people, &c. — Those that did not subscribe and seal, because there were too many, yet gave their consent to what the fore-named persons did. And not only the men, but their wives and their children, who were arrived at years of discretion, engaged themselves to abide by what their brethren the nobles had done. And all that had separated themselves — All those of the heathen who had abjured idolatry and joined themselves to the worship of the Jews.

OATH OF THE PEOPLE TO KEEP THE LAW, 28-31.

28. The rest of the people — Those represented by the heads of the nation who had sealed the covenant. While their chiefs sealed the covenant the people bound themselves, by a most solemn oath, to observe all that the covenant contemplated — to observe all the law.

V. 29. Their nobles-The commonality agreed with the nobles in this good work, great men never look so great, as when they encourage religion and are examples of it: and they would by that, as much as any thing, make an interest in the most valuable of their inferiors, who would cleave to them closer than they can imagine. Observe their nobles are called their brethren; for in the things of God, rich and poor, high and low meet together. They cleave-They ratified what the others had done in their names, declaring their assent to it.

Verse 29. They clave to their brethren] Though they did not sign this instrument, yet they bound themselves under a solemn oath that they would fulfil the conditions of the covenant, and walk according to the law of Moses.

Verse 29. They clave to their brethren, their nobles — The commonalty owned and ratified what the nobles had done in their names, declaring their assent to it by their words, or by lifting up of their hands, as the manner was. Great men never look so great as when they encourage religion, and are examples of it: and they would by that, as much as any thing, make an interest in the most valuable of their inferiors, who would cleave to them closer than they can imagine. Observe, their nobles are called their brethren; for in the things of God, rich and poor, high and low, meet together. And entered into a curse, and into an oath — That is, an oath under an execration. They obliged themselves by an oath to walk in God’s law, with an imprecation upon themselves, if they violated it; wishing, probably, that all the curses written in the law might fall upon them, if they did not observe it in all things.

29. Entered into a curse, and into an oath — Bound themselves by publicly uttered vows, and invoked upon themselves the curse of God should they prove unfaithful to their oaths.

Verse 30. Not give our daughters] Make no affinity with the people of the land.

Verse 30. And that we would not give our daughters — Namely, in marriage. Having sworn obedience to God’s laws in the general, they now specify some particular instances, wherein they had lately transgressed, or were most prone to transgress. In our covenants with God, we should engage particularly against those sins that we have been most frequently overtaken in and injured by.

OATH OF THE PEOPLE TO KEEP THE LAW, 28-31.

28. The rest of the people — Those represented by the heads of the nation who had sealed the covenant. While their chiefs sealed the covenant the people bound themselves, by a most solemn oath, to observe all that the covenant contemplated — to observe all the law.

V. 31. People of the land-The Heathens. On the sabbath-They that covenant to keep all the commandments of God, must particularly covenant to keep the sabbath holy. For the profanation of this is a sure inlet to all manner of profaneness.

Verse 31. Bring ware] We will most solemnly keep the Sabbath. Leave the seventh year-We will let the land have its Sabbath, and rest every seventh year. See on Exodus 23:10, 11.

Verse 31. And if the people of the land — The heathen; bring ware or victuals on the sabbath day to sell, we would not buy it — They not only would not sell goods themselves for gain on that day, but they would not encourage the heathen to sell by buying of them, no, not victuals, under pretence of necessity, but would buy in their provisions for their families the day before. They that covenant to keep all the commandments of God, must particularly covenant to keep the sabbath holy. For the profanation of this is a sure inlet to all manner of profaneness. Or on the holy day — That is, on days of rest from labour, such as the passover, the first and seventh day of unleavened bread, Exodus 12:16, the feast of trumpets, Leviticus 23. 25, and others. And that we would leave the seventh year — Let the land rest from ploughing or tilling in that year, and leave the fruit of it, which grew of itself, for the poor, as the law required. See the margin. And the exaction of every debt — Would remit, in that year, the debts owed by the poor. The Hebrew dy lk acm, masse cal jad, is literally, the burden of every hand. Debts may be so called, because they are commonly contracted or confirmed by a bill, declaration, or promise, given under the debtor’s hand. Or the meaning is, as in Isaiah 58:6, that they engage to undo the heavy burdens, to let the oppressed go free, and to break off every yoke.

31. We would not buy… on the sabbath — Such breaking of the Sabbath had prevailed among them before this. Or on the holy day — The day of any of the great religious festivals, on which the law forbade all servile work. Numbers 29:1:7, 12. Seventh year — See the law in Exodus 23:11; Leviticus 25:4. Exaction of every debt — Literally, the debt of every hand. “So called either because the debtor promised to pay by giving his right hand, or because the hand is the instrument and emblem of deposit, trust. Some editions read here avm, burden, which is less well.” — Gesenius. See the law in Deuteronomy 15:1, 2.

Verse 32. Charge ourselves yearly with the third part of a shekel] According to the law, every one above twenty years of age was to give half a shekel to the sanctuary, which was called a ransom for their souls. See Exodus 30:11-16. But why is one third of a shekel now promised instead of the half shekel, which the law required? To this question no better answer can be given than this: the general poverty of the people, occasioned by their wars, overthrows, heavy tributes, &c., in the land of their captivity: and now on their return, having little property, it was impossible for them to give more; and we know, from the terms of the law in this case, that the poor and the rich were obliged to give alike, because it was a ransom for their souls; and the souls of the poor and the rich were of like value, and stood equally in need of redemption; for all were equally fallen, and all had come equally short of the glory of God. Though only a third part of a shekel was given at this time, and probably for the reason above assigned, yet when the people got into a state of greater prosperity, the half shekel was resumed: for it is clear that this sum was paid in the time of our Lord, though not to the temple, but to the Roman government. Hence when those who collected this as a tribute came to our Lord, it was for the didracma, didrachma, which was half a shekel; and the coin with which our Lord paid for himself and Peter was a stater, which contained exactly two half shekels. See Matthew 17:24-27.

Verse 32. To charge ourselves — Every particular person among us; yearly with a third part of a shekel — About ten-pence of our money; for the service of the house of our God — To provide the show-bread for the table, two lambs for the daily offerings, four for the sabbaths, and more costly sacrifices for other festivals, occasional sin-offerings, and meat offerings, and drink-offerings for them all, the charge of which was great and constant. Formerly these things had been provided from the treasures of the temple, (1 Chronicles 26:20,) and when these failed, from the king’s treasures: but now, both these failing, provision is here properly made for them another way.

Ver. 32. The third part of a shekel. The ransom of their souls, to be paid by the rich and the poor alike, for the souls of all are of equal value in the sight of God. The law required half a shekel, Exodus 30:15; but owing to the poverty of the people, the third part of a shekel was now accepted, but only for a time. The half shekel was afterwards paid, and this was the sum demanded of our Lord. Matthew 17:24.

PROVISION FOR THE TEMPLE SERVICE, 32-39.

Having entered into a solemn covenant to keep the law, it was necessary that the people make provision for the support and regular observance of the holy service at the house of God. Such arrangements were accordingly made without delay.

32. We made ordinances — Laws, rules, regulations. Nehemiah writes in the name of the whole community. The third part of a shekel — About eighteen cents, the silver shekel being valued at fifty-three cents. This was according to the law which ordained that half a shekel should be annually paid for the support of the holy service by every man twenty years old and upwards. See Exodus 30:13-16. In view of the poverty of the people, it was now lowered to one third of a shekel, but later it was raised again to a half shekel. Matthew 17:24.

33. The showbread — Which was to be prepared of fine flour, and set in two rows in the holy place of the house of God. See Leviticus 24:5-9. The continual meat offering, and… burnt offering — Two lambs a day, one in the morning, and the other at evening. Numbers 28:3-8. Of the sabbaths — The burnt offering prescribed for every sabbath. See Numbers 28:9, 10. Of the new moons — See Numbers 28:11-14. The set feasts — The passover, the feasts of trumpets, and the feast of tabernacles. Numbers 28:16-29, 39. For the holy things — The holy or consecrated gifts, such as oxen and sheep, which were to be used in sacrifice, (compare 2 Chronicles 29:33,) and also other offerings that might be used in the holy services. For the sin offerings — Especially on the great day of atonement. Leviticus 16:29-34; 23:27-32. All the work — All the divine service. They provided for all that was necessary to insure the regular performance of the temple service according to the law. When Ezra first went up from Babylon to Jerusalem, Artaxerxes decreed that provision for the house of God should be made from the royal treasure-house, (Ezra 7:20-23;) but it is probable that this arrangement had ceased, and the service of the temple had become much neglected. Hence Nehemiah’s reforms.

Verse 34. Cast the lots-for the wood-offering] There does not appear to have been any wood-offering under the law. It was the business of the Nethinim to procure this; and hence they were called hewers of wood and drawers of water to the congregation. But it is very likely that after the captivity few Nethinim were found; for as such, who were the descendants of the Gibeonites, were considered only as slaves among the Israelites, they would doubtless find it as much, if not more, their interest to abide in the land of their captivity, than to return with their former masters. As there was not enough of such persons to provide wood for the fires of the temple, the people now cast lots, not who should furnish the wood, but what class or district should furnish it at a particular time of the year, so that there might be a constant supply. One district furnished it for one whole year, or for the first month or year; another, for the second month or year; and so on. Now the lot was to determine which district should bring the supply on the first month or year; which on the second; and so on. When the wood was brought, it was delivered to the Levites: they cut, prepared, and stacked it; and when wanted, delivered it to the priests, whose business it was to lay it upon the altar. Perhaps this providing of the wood was done only once a year by one district, the next year by another district, and so on: and this bringing the wood to the temple at last became a great day; and was constituted into a feast, called by Josephus xuloforia, the carrying of the wood.-See Deuteronomy Bell. Jud. lib. ii., cap. xvii., sec. 6, p. 194. This feast is not mentioned in the sacred writings: then there was no need for such an institution, as the Nethinim were sufficiently numerous.

Verse 34. And we cast lots among the priests, &c. They now determined, by casting lots, how much wood every one should bring in, for his share, to maintain the fire continually upon the altar to burn the sacrifices; and in what order it should be brought; and at what times of the year.

34. Cast the lots — See note on Joshua 13:6. The wood offering — Large quantities of wood were necessary to the continual burnt offerings, and some provision must have been made for it from the first. The law (Leviticus 6:12) said, “The fire upon the altar shall be burning in it; it shall not be put out; and the priest shall burn wood on it every mornings,” etc.; but we find in the law no specific precept for providing wood for the altar. Josephus (Wars of the Jews, 2:17, 6) mentions “the festival of Xylophory, (xuloforiwn, wood-bearing,) upon which the custom was for every one to bring wood for the altar, that there might never be a want of fuel for that fire which was to be always burning.” At times appointed year by year — Probably several days each year were set apart for this purpose, for Bertheau’s opinion, that there was but one day in the year for bringing wood, has no support. Keil thinks that “the order was settled for several years, and not that all the different houses contributed in each year.” The Mishna, as quoted by Lightfoot, (Hor. Hebrews, on Matthew 1:1,) says: “The seasons for wood-carrying by the priests and people were nine. The first of Nisan, for the sons of Erach, the son of Judah; the twentieth of Tammuz, for the sons of David, the son of Judah; the fifth of Ab, for the sons of Parosh, the son of Judah; the seventh of the same month for the sons of Jonadab, the son of Rechab; the tenth of the same for Sennaah, the son of Benjamin,” etc.

Verse 35. And to bring in the first-fruits — That is, they took an oath to do it; for this is to be understood, and not that they cast lots about it, as they did about the wood-offering mentioned in the foregoing verse. All the particulars of the first-fruits are exactly and distinctly mentioned, that none might pretend ignorance when they withheld any part of the priests’ dues, which, at that time especially, the people were very prone to do, through poverty, or covetousness, or profaneness, and that the priests’ rights might be firmly assured to them. Thus encouragement was given to the priests to mind their duty, and care was taken that they should be under no temptation to neglect it, in order to make the necessary provision for their families. Then the work of the house of God is likely to go on, when those who serve at the altar live comfortably upon the altar.

35. To bring the firstfruits — Compare marginal references. The true Israelite sought to dedicate the first and best of all things to his God.

Verse 36. Also the first-born] See this law, and the reasons of it, Exodus 13:1-13. As by this law the Lord had a right to all the firstborn, instead of these he was pleased to take the tribe of Levi for the whole; and thus the Levites served at the tabernacle and temple, instead of the first-born of all the tribes.

36. The firstborn of our sons — To be redeemed, according to the law of Numbers 18:15, 16. As it is written in the law — Compare, for all these items, the marginal references.

Verses 37, 38. That the Levites might have the tithes in all the cities of our tillage — That is, the tithes of all the fruits of the ground belonging to our several cities. And the priest, the son of Aaron, shall be with the Levites — As the people gave the tithe of their land to the Levites, so the Levites gave a tithe of their tithes to the priests. And it is here ordered, that when the people brought them to the Levites, one of the priests should be present to inspect them, and to see that they tithed the tithes, that is, set apart the tenth of the tithes they had received for the priests, which were brought to the chambers of the house of God, wherein they were deposited for their use.

37. The firstfruits of our dough — The “wave loaves” described in Leviticus 23:17. The tithes — For these were holy to Jehovah. Leviticus 27:30.

Verse 38. Tithe of the tithes] The tithes of all the produce of the fields were brought to the Levites; out of these a tenth part was given to the priests. This is what is called the tithe of the tithes. The law for this is found, Numbers 18:26.

Verses 37, 38. That the Levites might have the tithes in all the cities of our tillage — That is, the tithes of all the fruits of the ground belonging to our several cities. And the priest, the son of Aaron, shall be with the Levites — As the people gave the tithe of their land to the Levites, so the Levites gave a tithe of their tithes to the priests. And it is here ordered, that when the people brought them to the Levites, one of the priests should be present to inspect them, and to see that they tithed the tithes, that is, set apart the tenth of the tithes they had received for the priests, which were brought to the chambers of the house of God, wherein they were deposited for their use.

Ver. 38. The tithe of the tithes. The levites received the tithes of the land, out of which they paid a tithe or tenth to the priests. Numbers 18:26.

38. The priest… shall be with the Levites — To superintend the tithing, and see that the tithe of the tithes was duly placed in the treasury of the temple for the priests, the sons of Aaron. See the law in Numbers 18:26-28. The chambers — Hezekiah had prepared chambers in which to store tithes in the first temple, (2 Chronicles 31:11, 12,) and similar ones were again provided after the exile.

Verse 39. We will not forsake the house of our God.] Here was a glorious resolution; and had they been faithful to it, they had been a great and good people to the present day. But what is implied in, We will not forsake the house of our God? I answer:-

I. The Church of God is the house of God; there he has his constant dwelling-place.

II. True believers are his family in this house; and this family consists of, 1. Fathers and mothers; 2. Young persons; 3. Little children; And 4. Servants.

III. The ministers of the word of God are the officers and overseers of this house and family.

IV. The worship of God is the grand employment of this family. V. The ordinances of God are the food of the members of this family; or the means of their spiritual support.

VI. Those who do not forsake the house of their God are those, 1. Who continue in the faith; 2. Who grow in grace; 3. Who labour in the vineyard;

4. Who bring forth fruit; 5. Who conscientiously attend all the ordinances; and 6. Who take care that the offerings of the house of God shall be duly made, providing for those who labour in the word and doctrine. READER, 1. Art thou of this house? 2. Art thou in this house? 3. To what part of the family dost thou belong? 4. Art thou still an infant in this house?

5. Dost thou attend the ordinances of this house? 6. Hast thou forsaken this house? These questions are of great importance; answer them as in the sight of God.

NEHEMIAH

Verse 39. The offering of the corn, of the new wine, and the oil — See the margin. Unto the chambers where are the vessels, &c. — Where holy things were kept, and where God’s ministers attended, for whose use they were designed, and they were brought thither at the charge of those who offered them. And we will not forsake the house of our God — We do here solemnly declare and engage ourselves, that we will take care, from time to time, that the house and service of God be not neglected or forsaken, for want of necessary provisions to support it. Though they paid great taxes to the kings of Persia, and had much hardship put upon them, they would not make that an excuse for not paying their tithes; but would render to God the things that were his, as well as to Cesar the things that were his. We must do what we can in works of piety and charity, notwithstanding the taxes we pay to the government; and cheerfully perform our duty to God amidst our burdens, which will be the surest way to ease and liberty in God’s due time.

39. We will not forsake the house — By failure to provide wood, and offerings, and tithes, according to the law. This covenant also bound the priests and Levites to their proper work of seeing that the temple service was constantly attended to, and that no man left his post of duty. We find in Nehemiah 13:10, 11, that this covenant was soon after broken. Backsliding followed reform.