Nehemiah · Chapter 12

V. 1. Priests-The chief of the priests, the heads of those twenty four courses which David appointed by divine direction, 1 Chronicles 24:1-19. And whereas there were twenty four, and here but twenty-two, and ver. 12, &c. only twenty, the reason of this difference may be, because two of the twenty four courses were extinct in Babylon, and two of the persons here named, ver. 2,5, Hattush, and Maadiah, may be omitted in the account of the posterity of these, ver. 12, &c. because they had no posterity. Ezra-Either this was another Ezra, or if it were the same mentioned Ezra 7:1, he lived to a great age; which may well be supposed, considering his great sobriety, and his great piety to which God promised long life, and withal the special providence of God continuing him so long in such a season, wherein the church of God did greatly need his help and counsel.

Verse 1. Now these are the priests] Not the whole, but the chief of them, as we are informed, Nehemiah 12:7, 22-24. The Septuagint omit ver. 3, except the word Shechaniah; as also verses 12:4-6, 9, 37-41. The Arabic omits the first twenty-six verses, and 12:29. Mention is made of Ezra in this verse; and he is generally allowed to be that Ezra whose book the reader has already passed over, and who came to Jerusalem in the time of Cyrus, with Zerubbabel. If this were the same, he must have been at this time upward of a hundred years of age: and this case is not improbable, as an especial providence might preserve such a very useful man beyond the ordinary age of men. See what has been said on the case of Nehemiah, See Clarke “Ne 1:1”.

Verse 1. Now these are the priests — The chief of the priests; the heads of those twenty-four courses which David appointed by divine direction, 1 Chronicles 24. And whereas there were twenty-four, and here but twenty-two, and verse 12, &c., only twenty, the reason of this difference may be because two of the twenty-four courses were extinct in Babylon, and two of the persons here named, (verse, 2-5,) Hattush and Maadiah, may be omitted in the account of the posterity of these, (verse 12, &c.,) because they had no posterity. Ezra — Either this was another Ezra, or, if it were the same mentioned Ezra 7., he lived to a great age; which may well be supposed, considering his great sobriety, and his great piety, to which God promised long life, and withal the special providence of God continuing him so long in such a season, wherein the church of God did greatly need his help and counsel.

Verse 2. Malluch — In the repetition of this and some other names hereafter, verse 14, &c., there are some small variations, which are very frequent in the Hebrew language.

Verse 7. The chief of the priests] They were twenty-four orders or courses in number, all subordinate to each other; as established by David, 1 Chronicles 24:18. And these orders or courses were continued till the destruction of Jerusalem by the Romans. See Calmet.

Verse 7. These were the chief of the priests — The heads of the courses of the priests instituted by David, which were restored after their return from captivity, though as yet they were not so many as they had been before: see Ezra 6:18. And of their brethren — That is, of the priests, who were their brethren; in the days of Jeshua — Who was the high-priest at the return from captivity.

V. 8. Moreover, &c.-He was to see, that the psalms of thanksgiving were continually sung in the temple, in due time and manner.

Verse 8. Over the thanksgiving] The principal singers: See Clarke on “Ne 11:17”.

Verses 8, 9. Moreover the Levites, which were over the thanksgiving — Appointed to see that the psalms of thanksgiving were continually sung in the temple, in due time and manner. Also, their brethren were over against them in the watches — That is, in the places where they were appointed to stand, and wait, and perform their office, which was to keep the guard of the gates, while the others sung.

Verses 8, 9. Moreover the Levites, which were over the thanksgiving — Appointed to see that the psalms of thanksgiving were continually sung in the temple, in due time and manner. Also, their brethren were over against them in the watches — That is, in the places where they were appointed to stand, and wait, and perform their office, which was to keep the guard of the gates, while the others sung.

V. 10. Jeshua-Here follows a catalogue of the Jewish high-priests; which was the more necessary, because their times were now to be measured, not by the years of their kings as formerly, but by their high-priests.

Verses 10, 11. And Jeshua begat Joiakim — In these two verses is an account of the succession of the high-priests, from the return of the captivity till the time when they began to bear the greatest sway in the Jewish nation. For the Jaddua mentioned at the end of verse 11, is commonly thought to be that Jaddus, the high-priest, who went to meet Alexander the Great in his pontifical habit, as he came from the conquest of Tyre and Gaza, and procured great privileges for the Jewish nation. This catalogue of their high-priests was the more necessary, because their times were now to be measured, not by the years of their kings, as formerly, but by their high-priests.

Verses 10, 11. And Jeshua begat Joiakim — In these two verses is an account of the succession of the high-priests, from the return of the captivity till the time when they began to bear the greatest sway in the Jewish nation. For the Jaddua mentioned at the end of verse 11, is commonly thought to be that Jaddus, the high-priest, who went to meet Alexander the Great in his pontifical habit, as he came from the conquest of Tyre and Gaza, and procured great privileges for the Jewish nation. This catalogue of their high-priests was the more necessary, because their times were now to be measured, not by the years of their kings, as formerly, but by their high-priests.

V. 12. Priests-As their fathers were priests in the days of Joshua, so in the days of Joiakim the son of Joshua, the sons of those persons executed the priesthood in their father’s steads, some of their fathers probably being yet living, and many of them dead.

Verse 12. In the days of Joiakim were priests — As the writer had mentioned those who were the chief of the priests in the days of Jeshua, so now he mentions the sons of every one of them who officiated in the days of Joiakim the son of Jeshua, either as assistants to their fathers, or succeeding them when they were dead. He begins with the three named in this verse, and so proceeds in order to give an account of the rest, which reaches to verse 22.

V. 22. Darius-Darius Noehus; and so this Jaddua might be father to him who was in the days of Darius Codomanus, and of Alexander the Great.

Verse 22. Jaddua] This was probably the high priest who went in his pontifical robes, accompanied by his brethren, to meet Alexander the Great, when he was advancing towards Jerusalem, with the purpose to destroy it, after having conquered Tyre and Gaza. Alexander was so struck with the appearance of the priest, that he forbore all hostilities against Jerusalem, prostrated himself before Jaddua, worshipped the Lord at the temple, and granted many privileges to the Jews. See Josephus, ANT. lib. xi., c. 3, and Prideaux’s Connections, lib. 7, p. 695. To the reign of Darius the Persian.] Calmet maintains that this must have been Darius Codomanus, who was defeated by Alexander the Great: but Archbishop Usher understands it of Darius Nothus, in whose reign he thinks Jaddua was born, who was high priest under Darius Codomanus.

Verse 22. Also the priests, to the reign of Darius the Persians — “This verse,” observes Dr. Dodd, after Le Clerc, “wherein mention is made of Darius Codomanus, and the high-priest Jaddua, affords us proof that Nehemiah did not put the finishing hand to this book. For Nehemiah, to be able to speak of Darius, must have lived, according to Huet, at least one hundred and thirty-one years, and at that age have written or enlarged his book, which is not probable. We may therefore conclude, that the book of Nehemiah could not have been published, such as it is, till the reign of Darius Codomanus at least; and since one chapter of the book of Nehemiah has been put into that of Ezra, we may very probably suppose that it did not appear in its present form till about the same time. So that these two books have been collected from the memoirs of three different authors, to which have been added several things for the illustration of the history.” Le Clerc, and Houbigant’s note on the place.

22. The Levites… to the reign of Darius the Persian — The grammatical connexion of the parts of this verse it is difficult to determine. The whole verse seems to be the heading or superscription of a list of names, and, indeed, the whole passage (verses 22-26) has a fragmentary aspect, like disconnected parts of some more extensive document. It is evident from this verse that a register of the chief fathers of the priests and Levites was kept until the reign of Darius. But who was this Darius the Persian? According to Josephus, (Ant., 11:8, 4, 5,) Jaddua was the name of the high-priest who was contemporary with Alexander the Great, the conqueror of Darius Codomannus. This Darius was the last king of Persia, and must have reigned so long after the time of Nehemiah, that if the Jaddua of this verse was his contemporary, this passage must have been written later than the age of the supposed author of this book. There are three methods of obviating these difficulties: 1.) This verse may have been inserted by a later hand. Into a passage so aphoristic as this, such an interpolation might have easily crept. This supposition is favoured by the insertion of “and” before the name of Johanan, as if that name had originally ended the list; and also by the mention, in the next verse, of Chronicles that were continued to “the days of Johanan.” 2.) The Jaddua of this verse may have been a different person from the one mentioned by Josephus as contemporary with Alexander. 3.) Most interpreters identify this Darius the Persian with Darius Nothus, who, after a few months of anarchy in the royal family, succeeded his father, Artaxerxes Longimanus, and reigned nineteen years. Nehemiah might easily have been living in his day, and the Jaddua of Josephus might have been then a young man. For, according to Nehemiah 13:28, Joiada had in Nehemiah’s time a son who was married, and, therefore, the oldest son. Johanan might have begotten Jaddua some years before this. Accordingly in bringing down these registers to his own time, Nehemiah recorded the name of Jaddua as then living and prospectively high priest, though not yet in office. If these representatives of four successive generations in the high priest’s family were all living at one time, we may see a reason for thus recording their names even though one or more of them had not yet entered upon his office. One of the sons of the high priest had married Sanballat’s daughter, and erected a false worship on Mount Gerizim; and such a pollution in the priesthood may have shaken the faith of many a pious Jew. But it would restore confidence to note the remarkable providence of God in preserving at such a time four generations of high priests to look each other in the face at once.

Verse 23. The book of the chronicles] This is not the book of Chronicles which we have now, no such list being found in it; but some other book or register, which is lost.

Verses 23-25. Written in the book of the Chronicles — That is, in the public annals or registers, in which the genealogies of the several families were recorded by the Jews with great exactness, as all persons agree. Ward over against ward — Or, by turns, one coming in when another went out, to attend in their courses, which are called wards. At the thresholds of the gates — To wit, of the temple, where the holy things were laid up, their watching-place being close by the thresholds of the gates.

23. The sons of Levi — This expression comprehends both priests and Levites, and is therefore more general than the term the Levites, which is used in distinction from the priests. The book of the Chronicles — Not our present book of “Chronicles,” but the public annals of the Jewish nation, from which all these registers were probably derived. Until the days of Johanan — The preceding verse mentions registers kept until the reign of Darius the Persian, a date apparently later than the time of Johanan; and this favours the opinion of some that the mention of Darius and Jaddua is a later interpolation. But if this Persian king were Darius Nothus, then his reign and the days of Johanan were contemporaneous, and Nehemiah himself may have written these words.

Verses 23-25. Written in the book of the Chronicles — That is, in the public annals or registers, in which the genealogies of the several families were recorded by the Jews with great exactness, as all persons agree. Ward over against ward — Or, by turns, one coming in when another went out, to attend in their courses, which are called wards. At the thresholds of the gates — To wit, of the temple, where the holy things were laid up, their watching-place being close by the thresholds of the gates.

24. The commandment of David — See 1 Chronicles 16:4; 23:30. Ward over against ward — One company of singers opposite another company, so as to worship antiphonally. See note on Ezra 3:11.

Verse 25. The thresholds of the gates.] Some understand this of a sort of porticoes at the gates, and are puzzled about it, because they find no mention of porticoes elsewhere: but why may we not suppose these to resemble our watch-boxes or some temporary moveable shelters for those who took care of the gates? That there must have been some such conveniences, common sense dictates.

Verses 23-25. Written in the book of the Chronicles — That is, in the public annals or registers, in which the genealogies of the several families were recorded by the Jews with great exactness, as all persons agree. Ward over against ward — Or, by turns, one coming in when another went out, to attend in their courses, which are called wards. At the thresholds of the gates — To wit, of the temple, where the holy things were laid up, their watching-place being close by the thresholds of the gates.

25. The thresholds of the gates — Rather, treasuries, or store chambers of the gates; chambers located near the gates, and used for the storing of temple goods. Comp. 1 Chronicles 26:15, note.

V. 27. The wall-Of the city itself, which is here dedicated to God, and to his honour and service, not only upon a general account, by which we ought to devote ourselves, and all that is ours, to God; but upon a more special ground, because this was a place which God himself had chosen, and sanctified by his temple and gracious presence, and therefore did of right belong to him; whence it is often called the holy city. And they restored it to God by this dedication, withal imploring the presence, and favour, and blessing of to this city by solemn prayers, and praises, and sacrifices, wherewith this dedication was accompanied. Places-To which they were now retired after that great and general assembly, chap. 8, 9, &

10. Nehemiah 8:1 &c.

Verse 27. At the dedication of the wall] They sent for the Levites from all quarters, that this dedication might be as solemn and majestic as possible; and it is likely that this was done as soon as convenient after the walls were finished. The dedication seems to have consisted in processions of the most eminent persons around the walls, and thanksgivings to God, who had enabled them to bring the work to so happy a conclusion: and no doubt to all this were added a particular consecration of the city to God, and the most earnest invocation that he would take it under his guardian care, and defend it and its inhabitants against all their enemies. The ancients consecrated their cities to the gods, and the very walls were considered as sacred. Ovid gives us an account of the ceremonies used in laying the foundations of the walls of the city of Rome, by Romulus. After having consulted together who should give name to the city, and have the direction of the wall by which it was necessary to surround it, they agreed to let the case be decided by the flight of birds. One brother went to the top of the Mons Palatinus, the other to that of Mount Aventine. Romulus saw twelve birds, Remus saw but six; the former, therefore, according to agreement, took the command. The poet thus describes the ceremonies used on the occasion:—

Apta dies legitur, qua mœnia signet aratro;

Sacra Palis suberant; inde movetur opus.

Fossa fit ad solidum: fruges jaciuntur in ima.

Et de vicino terra petita solo.

Fossa repletur humo, plenæque imponitur ara;

Et novus accenso finditur igne focus.

Inde, premens stivam, designat mœnia sulco;

Alba jugum niveo cum bove vacca tulit.

Vox tuit haec regis; Condenti Jupiter urbem,

Et genitor Mavors, Vestaque mater ades:

Quosque pium est adhibere deos, advertite cuncti:

Auspicibus vobis hoc mihi surgat opus.

Longa sit huic ætas, dominæque potentia terræ:

Sitque sub hac oriens occiduusque dies!

Ille precabatur.

OVID, Fast. lib. iv., ver. 819.

“A proper day is chosen in which he may mark out the walls with the plough: the festival of Pales was at hand when the work was begun. A ditch is dug down to the solid clay, into which they cast the fruits of the season; and bring earth from the neighbouring ground, with which they fill up the trench; and on it build an altar, by whose flames the newly made hearth is cleft asunder. Then Romulus, seizing the plough, which a white heifer yoked with a snowy bull drew along, marked out the walls with a furrow. And thus spoke the king: ‘O Jupiter, and Father Mars, with Matron Vesta, prosper me in founding this city! And all ye gods, approach, whomsoever it is right to invoke! Under your auspices may the work arise; may it endure for countless ages, and be the mistress of the world; and may the East and the West be under its control!’ Thus he prayed.”

The above is a literal version, and the account is not a little curious.

Verse 27. At the dedication of the wall — Of the city itself, which is here dedicated to God, and to his honour and service, not only upon a general account, by which we ought to devote ourselves, and all that is ours, to God; but upon a more special ground, because this was a place which God himself had chosen, and sanctified by his temple and gracious presence, and which therefore did of right belong to him, whence it is often called the holy city. And they restored it to God by this dedication, withal imploring the presence, and favour, and blessing of God to this city, by solemn prayers, and praises, and sacrifices, wherewith this dedication was accompanied. They sought the Levites out of their places — To which they were now retired, after that great and general assembly, Nehemiah 8:9, 10.

DEDICATION OF THE WALL OF JERUSALEM, 27-43.

All the details and genealogical lists from chapter vii up to this point were, in some sense, preparatory to the dedication of the walls of the holy city. Upon the completion of the walls the Jews’ enemies were humiliated, and devised crafty measures to put Nehemiah in fear. Nehemiah 6:15-19. Thereupon Nehemiah at once proceeded to organize and consolidate the new community, and to thoroughly provide for their civil and religious interests. He carefully collected the genealogical registers, assembled the whole nation for public instruction in the law, made all needful provision for the temple service, and for a large increase of the inhabitants of Jerusalem. Thus Nehemiah and Ezra were like another Moses and Aaron to lead, organize, and instruct their nation after its deliverance from the second “house of bondage.” The dedication of the restored walls of their capital followed most fittingly after the nation had become thoroughly organized and consolidated, and the priestly and Levitical houses had learned their proper places and work.

The date of the dedication of the wall is quite uncertain. The close connexion of this account with Nehemiah’s later reforms, (ver. 44, and Nehemiah 13:1,) seems to place it after Nehemiah’s absence in Persia. And it is very possible that for reasons now unknown this dedication of the wall was hindered, or postponed, till after Nehemiah returned from Persia.

27. They sought the Levites — Having been duly registered and organized for service, the Levites dwelling in the various cities of Judah outside of Jerusalem could easily be summoned to keep the dedication. Only a part of the Levites dwelt in Jerusalem, Nehemiah 11:15-18. The rest had their places assigned them in the province. Cymbals, psalteries — See on 1 Samuel 10:5, and 2 Samuel 6:5.

28. The plain country — The ciccar, (rkkh.) The word is always elsewhere applied to the Jordan valley, but the additional phrase round about Jerusalem has led most interpreters to understand here the country immediately around Jerusalem. Keil, however, with good reason, adheres to the established usage of the word. Villages of Netophathi — Towns in the vicinity of Netopha, a village apparently in the neighbourhood of Bethlehem, (comp. Nehemiah 7:26; 1 Chronicles 2:54,) but not yet with certainty identified. Some suggest its identity with Beit Nettif, about fifteen miles southwest of Jerusalem.

Verse 29. From the house of Gilgal, and out of the fields of Geba and Azmaveth] Or, from Beth-Gilgal; a village erected in the place where the Israelites encamped after they had, under the direction of Joshua, passed over Jordan.

Verses 29, 30. The singers had built them villages, &c. — That they might be near at hand for the service of God and of his house. The priests and the Levites purified themselves — By sprinkling the water of purification upon them, by which the tabernacle and sacred utensils were purified; (Numbers 8:7;) by solemn prayers and sacrifices; and especially by keeping themselves from all impurity. And purified the people — By sprinkling, it is probable, the same water upon them, and by prayers and sacrifices.

29. House of Gilgal — Or Beth-gilgal; probably the modern Jiljilia, about half way between Jerusalem and Shechem. Geba — See on Joshua 18:24. The site of Azmaveth is unknown. The singers had builded them villages — That is, new villages or towns, in the immediate vicinity of those just named.

V. 30. Purified themselves-They that would be instrumental to sanctify others, must sanctify themselves, and set themselves apart for God, with purity of mind and sincerity of intention.

Verse 30. The priests and the Levites purified themselves] This consisted in washings, abstinence from wine, and other matters, which, on all other occasions, were lawful. And as to the purifying of the gates and the walls, nothing was requisite but to remove all filth from the former, and all rubbish that might have been laid against the latter.

Verses 29, 30. The singers had built them villages, &c. — That they might be near at hand for the service of God and of his house. The priests and the Levites purified themselves — By sprinkling the water of purification upon them, by which the tabernacle and sacred utensils were purified; (Numbers 8:7;) by solemn prayers and sacrifices; and especially by keeping themselves from all impurity. And purified the people — By sprinkling, it is probable, the same water upon them, and by prayers and sacrifices.

30. Purified themselves… people… gates… wall — This was probably done by the sprinkling of water, (Numbers 19:18,) and the offering of sacrifices. Compare 2 Chronicles 29:21.

V. 31. Princes-And half of the people with them. The wall-For the wall was broad and strong, and so ordered that men might conveniently walk upon it. Right hand-Towards the south and east.

Verse 31. Then I brought up the princes] Perhaps this verse should be read thus: “Then I caused the princes of Judah to go upon the wall, and appointed two great choirs, [to sing praises,] and two processions, one on the right hand, &c.

The following seems to have been the order of the procession: he divided the priests, the Levites, the magistrates, and the people into two companies; each company to go round one half of the wall. They began at the dung gate, one party going to the right and the other to the left, till they met at the great space opposite to the temple, where they all offered many sacrifices to God, and rejoiced with exceeding great joy; shouting so that the noise was heard a great way off.

Verses 31-33. Then I brought up the princes — And half of the people with them, as it is expressed afterward, verse 38. Upon the wall — For the wall was broad and strong, and so built that men might conveniently walk upon it, as at this day it is in many cities. Whereof one went on the right hand — Toward the south and east. Azariah and Ezra — Not the scribe, as is evident from verse 36, but another Ezra.

31. The princes of Judah are here, as usual, the political chiefs or representatives of the new community. It was important for all these, as well as for Nehemiah himself, to appear in the great processions which were so prominent a part of the ceremonies of the day. Two great companies of them that gave thanks — Or, two great choirs. One of these was to go, as a body of musicians, before each of the great processions. One went on the right… toward the dung gate — The two processions seem to have started near the valley gate, (Nehemiah 2:13,) and this one going southward, passed round the southwestern corner of the city, near which was the dung gate. See on Nehemiah 2:13; and Plan, page 444.

Verses 31-33. Then I brought up the princes — And half of the people with them, as it is expressed afterward, verse 38. Upon the wall — For the wall was broad and strong, and so built that men might conveniently walk upon it, as at this day it is in many cities. Whereof one went on the right hand — Toward the south and east. Azariah and Ezra — Not the scribe, as is evident from verse 36, but another Ezra.

32-34. Hoshaiah was probably a leading chief among these princes of Judah. Keil maintains that all the names in verses 33 and 34 are the names of princes; while others hold that they are names of priests, being identical with priestly names occurring elsewhere in this book. This latter argument, however, is not conclusive, for princes might have names identical with certain priests, and the special designation of “priests’ sons” in verse 35 seems rather to confirm the view of Keil. Ezra, here, is not the distinguished priest and scribe who is mentioned in verse 36; and Judah and Benjamin are not the names of the tribes, but of individuals among the princes. The name Judah occurs again in verse 36 among the priests’ sons.

Verses 31-33. Then I brought up the princes — And half of the people with them, as it is expressed afterward, verse 38. Upon the wall — For the wall was broad and strong, and so built that men might conveniently walk upon it, as at this day it is in many cities. Whereof one went on the right hand — Toward the south and east. Azariah and Ezra — Not the scribe, as is evident from verse 36, but another Ezra.

32-34. Hoshaiah was probably a leading chief among these princes of Judah. Keil maintains that all the names in verses 33 and 34 are the names of princes; while others hold that they are names of priests, being identical with priestly names occurring elsewhere in this book. This latter argument, however, is not conclusive, for princes might have names identical with certain priests, and the special designation of “priests’ sons” in verse 35 seems rather to confirm the view of Keil. Ezra, here, is not the distinguished priest and scribe who is mentioned in verse 36; and Judah and Benjamin are not the names of the tribes, but of individuals among the princes. The name Judah occurs again in verse 36 among the priests’ sons.

32-34. Hoshaiah was probably a leading chief among these princes of Judah. Keil maintains that all the names in verses 33 and 34 are the names of princes; while others hold that they are names of priests, being identical with priestly names occurring elsewhere in this book. This latter argument, however, is not conclusive, for princes might have names identical with certain priests, and the special designation of “priests’ sons” in verse 35 seems rather to confirm the view of Keil. Ezra, here, is not the distinguished priest and scribe who is mentioned in verse 36; and Judah and Benjamin are not the names of the tribes, but of individuals among the princes. The name Judah occurs again in verse 36 among the priests’ sons.

DEDICATION OF THE WALL OF JERUSALEM, 27-43.

All the details and genealogical lists from chapter vii up to this point were, in some sense, preparatory to the dedication of the walls of the holy city. Upon the completion of the walls the Jews’ enemies were humiliated, and devised crafty measures to put Nehemiah in fear. Nehemiah 6:15-19. Thereupon Nehemiah at once proceeded to organize and consolidate the new community, and to thoroughly provide for their civil and religious interests. He carefully collected the genealogical registers, assembled the whole nation for public instruction in the law, made all needful provision for the temple service, and for a large increase of the inhabitants of Jerusalem. Thus Nehemiah and Ezra were like another Moses and Aaron to lead, organize, and instruct their nation after its deliverance from the second “house of bondage.” The dedication of the restored walls of their capital followed most fittingly after the nation had become thoroughly organized and consolidated, and the priestly and Levitical houses had learned their proper places and work.

The date of the dedication of the wall is quite uncertain. The close connexion of this account with Nehemiah’s later reforms, (ver. 44, and Nehemiah 13:1,) seems to place it after Nehemiah’s absence in Persia. And it is very possible that for reasons now unknown this dedication of the wall was hindered, or postponed, till after Nehemiah returned from Persia.

27. They sought the Levites — Having been duly registered and organized for service, the Levites dwelling in the various cities of Judah outside of Jerusalem could easily be summoned to keep the dedication. Only a part of the Levites dwelt in Jerusalem, Nehemiah 11:15-18. The rest had their places assigned them in the province. Cymbals, psalteries — See on 1 Samuel 10:5, and 2 Samuel 6:5.

36. The musical instruments of David — Such instruments as David invented, and introduced into the sacred service. Comp. 1 Chronicles 15:16; 23:5; 2 Chronicles 29:26.

Verses 37, 38. By the stairs of the city of David — By which they went up to the hill of Zion and the city of David. The other company that gave thanks went over against them — Namely, on the other side of the city, northward and eastward. Even unto the broad wall — Which they had made thicker and stronger than the rest of the wall, for some special reason.

37. At the fountain gate — Near the pool or fountain of Siloam. Nehemiah 3:15. Which was over against them — Rather, and before them, (µdgn,) referring not to the position of the gate but to the advance of the procession. The word is here used as in Joshua 6:5, 20, in the sense of straight forwards. The procession passed by the fountain-gate, and straight forwards they went up by the stairs of the city of David. These stairs were situated somewhere on the eastern slope of Zion. Nehemiah 3:15. At the going up of the wall — Or, in the ascent to the wall. The exact meaning is difficult to determine. The reference may be to some ascent by which the procession moved up to the wall, or went up upon it; or to some rise of ground over which the wall itself was built. Bertheau thinks it was an ascent by which the procession mounted upon the wall, having descended from it at some previous point. Above the house of David — The probable meaning is, opposite to the building or place where David once had his royal dwelling. Unto the water gate — Somewhere in the vicinity of the bridge over the Tyropoeon, which connected mounts Zion and Moriah. Nehemiah 3:26. It opened upon a broad street in which the people gathered to hear the law read. Nehemiah 8:1. In this broad place, perhaps, both processions united, and marched together to the house of God. Verse 40.

Verse 38. The broad wall] What part this was, we know not: it might have been a place designed for a public promenade, or a parade for assembling the troops or guard of the temple.

Verses 37, 38. By the stairs of the city of David — By which they went up to the hill of Zion and the city of David. The other company that gave thanks went over against them — Namely, on the other side of the city, northward and eastward. Even unto the broad wall — Which they had made thicker and stronger than the rest of the wall, for some special reason.

38. The other… went over against — That is, on the opposite side of the city. As the first company went to the right, (verse 31,) these went to the left, following the wall around, until both processions met near the water gate. Tower of the furnaces… broad wall — See notes on Nehemiah 3:8, 11.

V. 39. Stood still-Waiting, as also their brethren did, that they might go together in due order into God’s house, there to perfect the solemnity.

Verses 39, 40. They stood still in the prison-gate — Waiting, as also their brethren did, that they might go together in due order into God’s house, there to perfect the solemnity. So stood the two companies, &c. — That is, they met together at the temple, and gave thanks in the courts of it. And I and the half of the rulers with me — And Ezra and the other half with him, as appears by comparing this with verses 35, 36. The order wherein they marched in this pompous manner round about the city seems a little obscure; but the sense of the whole description is this: that they being met together in the same place, half of the rulers went upon the wall on the right hand, accompanied with several priests and Levites, and Ezra the scribe at the head of them, verse 36; and the other half took the left hand, and walked upon the wall in the same order, accompanied with Nehemiah, who brought up the rear of them, verse 38. And, at length, both parts of this chorus met in the temple, and there they stood still and completed their praises and thanksgivings, and offered sacrifices, as mentioned verse 43.

39. Gate of Ephraim — In the northern wall, opening out in the direction of Ephraim’s territory. See on 2 Kings 14:13. Old gate… sheep gate — See Plan, page 444, and notes on Nehemiah 3:1, 3, 6. Stood still in the prison gate — Came to a halt at that point. The position of the prison gate is uncertain, but was probably near the southwestern corner of the temple area, and not far from the water gate, where the other procession halted. See on verse 37.

Verses 39, 40. They stood still in the prison-gate — Waiting, as also their brethren did, that they might go together in due order into God’s house, there to perfect the solemnity. So stood the two companies, &c. — That is, they met together at the temple, and gave thanks in the courts of it. And I and the half of the rulers with me — And Ezra and the other half with him, as appears by comparing this with verses 35, 36. The order wherein they marched in this pompous manner round about the city seems a little obscure; but the sense of the whole description is this: that they being met together in the same place, half of the rulers went upon the wall on the right hand, accompanied with several priests and Levites, and Ezra the scribe at the head of them, verse 36; and the other half took the left hand, and walked upon the wall in the same order, accompanied with Nehemiah, who brought up the rear of them, verse 38. And, at length, both parts of this chorus met in the temple, and there they stood still and completed their praises and thanksgivings, and offered sacrifices, as mentioned verse 43.

40. So stood — Rather, and they stood. The two processions probably united in the street before the water gate, or else in the temple area, and at once proceeded into the courts of the temple, where they stood and worshipped together.

DEDICATION OF THE WALL OF JERUSALEM, 27-43.

All the details and genealogical lists from chapter vii up to this point were, in some sense, preparatory to the dedication of the walls of the holy city. Upon the completion of the walls the Jews’ enemies were humiliated, and devised crafty measures to put Nehemiah in fear. Nehemiah 6:15-19. Thereupon Nehemiah at once proceeded to organize and consolidate the new community, and to thoroughly provide for their civil and religious interests. He carefully collected the genealogical registers, assembled the whole nation for public instruction in the law, made all needful provision for the temple service, and for a large increase of the inhabitants of Jerusalem. Thus Nehemiah and Ezra were like another Moses and Aaron to lead, organize, and instruct their nation after its deliverance from the second “house of bondage.” The dedication of the restored walls of their capital followed most fittingly after the nation had become thoroughly organized and consolidated, and the priestly and Levitical houses had learned their proper places and work.

The date of the dedication of the wall is quite uncertain. The close connexion of this account with Nehemiah’s later reforms, (ver. 44, and Nehemiah 13:1,) seems to place it after Nehemiah’s absence in Persia. And it is very possible that for reasons now unknown this dedication of the wall was hindered, or postponed, till after Nehemiah returned from Persia.

27. They sought the Levites — Having been duly registered and organized for service, the Levites dwelling in the various cities of Judah outside of Jerusalem could easily be summoned to keep the dedication. Only a part of the Levites dwelt in Jerusalem, Nehemiah 11:15-18. The rest had their places assigned them in the province. Cymbals, psalteries — See on 1 Samuel 10:5, and 2 Samuel 6:5.

DEDICATION OF THE WALL OF JERUSALEM, 27-43.

All the details and genealogical lists from chapter vii up to this point were, in some sense, preparatory to the dedication of the walls of the holy city. Upon the completion of the walls the Jews’ enemies were humiliated, and devised crafty measures to put Nehemiah in fear. Nehemiah 6:15-19. Thereupon Nehemiah at once proceeded to organize and consolidate the new community, and to thoroughly provide for their civil and religious interests. He carefully collected the genealogical registers, assembled the whole nation for public instruction in the law, made all needful provision for the temple service, and for a large increase of the inhabitants of Jerusalem. Thus Nehemiah and Ezra were like another Moses and Aaron to lead, organize, and instruct their nation after its deliverance from the second “house of bondage.” The dedication of the restored walls of their capital followed most fittingly after the nation had become thoroughly organized and consolidated, and the priestly and Levitical houses had learned their proper places and work.

The date of the dedication of the wall is quite uncertain. The close connexion of this account with Nehemiah’s later reforms, (ver. 44, and Nehemiah 13:1,) seems to place it after Nehemiah’s absence in Persia. And it is very possible that for reasons now unknown this dedication of the wall was hindered, or postponed, till after Nehemiah returned from Persia.

27. They sought the Levites — Having been duly registered and organized for service, the Levites dwelling in the various cities of Judah outside of Jerusalem could easily be summoned to keep the dedication. Only a part of the Levites dwelt in Jerusalem, Nehemiah 11:15-18. The rest had their places assigned them in the province. Cymbals, psalteries — See on 1 Samuel 10:5, and 2 Samuel 6:5.

V. 43. The children rejoiced-And their hosanna’s were not despised, but are recorded to their praise. All that share in public mercies, ought to join in public thanksgivings.

Verse 43. For God had made them rejoice with great joy — By restoring the holy city to such a secure condition, that they could praise the Lord there without disturbance or fear. And the children rejoiced — And their hosannas were not despised, but are recorded to their praise. All that share in public mercies ought to join in public thanksgivings. So that the joy of Jerusalem was heard even far off — Either their loud voices and instruments were heard at a great distance, or the fame of it was spread far and near.

43. Joy of Jerusalem — The joy of the people over their completed work, and the prospect of peace and prosperity. Their hosannas, says Wordsworth, “may be caught up and re-echoed by us, when we look forward to the time when the Church militant will have encircled the world, and have completed her mission in preaching the Gospel and in building up her walls; and when the two companies of Gentile and Jew will meet together at the heavenly Zion, and join in one song of united praise to God. Then will the saints see the jewelled walls, and the gates of pearl, and the streets of pure gold, of the heavenly Jerusalem, (Revelation 21:11-21,) and will sing hallelujahs to God and the Lamb, and dwell forever there.” SECTION THIRD.

NEHEMIAH’S LATER REFORMS. Nehemiah 12:44-13:31.

V. 44. Rejoiced-For the eminent gifts and graces which they observed in many of them: for the great benefit which they had now received by their ministry: and for the competent provision which hereby was made for them, that so they might wholly wait upon their office. The sure way for ministers to gain an interest, in the affections of their people, is to wait on their ministry, to spend their whole time, and thought, and strength therein.

Verse 44. For the offerings — Such as they had lately engaged themselves to give, or other voluntary or prescribed offerings. To gather out of the fields the portions of the law — That is, the aforesaid first-fruits and tithes, and other things, which God, by his law, appointed for them. For Judah rejoiced for the priests, &c. — For the eminent gifts and graces which they observed in many of them; for the great benefit which they had now received by their ministry; and for the competent provision which hereby was made for them, that so they might wholly wait upon their office. The sure way for ministers to gain an interest in the affections of their people is, to wait on their ministry, to spend their whole time, and thought, and strength therein.

LEVITICAL APPOINTMENTS, 44-47.

44. At that time — This seems certainly to refer to the time of the dedication of the walls of Jerusalem, and hence some have very naturally supposed that the wall was not dedicated till after the thirty-second year of Artaxerxes, when Nehemiah came the second time to Jerusalem. See introductory note before verse 27. Chambers for the treasures — Store chambers; rooms in the temple for the storing of such things as offerings… firstfruits,… tithes, which were gathered in for the support of the sacred services. It was necessary for certain responsible persons to have charge of these important chambers and their stores. Fields of the cities — The suburbs or outlying fields that were attached to the different cities of Israel. The Israelites lived not on their lands, but in cities, from which they went forth at seed-time and harvest to sow and reap. So the fields of Boaz were in the vicinity of Bethlehem, but he abode in the city. Portions of the law — That is, portions prescribed by law for the priests and Levites. See Numbers 18:20-24; Deuteronomy 18:1-8. Judah rejoiced for the priests — That is, had great joy and comfort in their ministry and service, and gave willingly for their support. That waited — Literally, the ones standing; that is, standing to minister before the Lord. Compare Deuteronomy 10:8.

V. 45. The ward-That ward, or charge, which God had prescribed to them. And in particular the charge of purification, of taking care that no unclean person or thing should enter into the house or courts of the Lord.

Verse 45. Both the singers and the porters kept the ward of their God — That ward or charge which God had prescribed them. And, in particular, the charge of purification, of taking care that no unclean person or thing should enter into the house or courts of the Lord. Or, the meaning may be, the singers sung orderly in their courses, as they were appointed, and thereby kept the ward of their God; and the porters kept the ward of the purification, that is, duly observed the orders about it, in preventing the temple from being defiled by any unclean person or thing. According to the commandment of David and of Solomon his son — Who had regulated all things belonging to the duty of these persons.

45. Kept the ward of their God — Or, kept the charge of their God; looked after all the sacred interests committed to their oversight and care. Compare Leviticus 8:35. The ward of the purification — The charge of “the purifying of all holy things.” 1 Chronicles 23:28. The rooms and vessels of the temple were to be purified, and called for the special appointment of persons for that work. According to the commandment of David — See 2 Chronicles 8:14; and comp. 1 Chronicles 25-26.

Verse 46. For in the days of David, &c. — This verse gives the reason why the Levites and the singers performed their duty so accurately; because, from the time of David, who constituted their orders and offices, there were overseers appointed, who presided over them, and were careful both to instruct them in their duty, and keep them to it.

46. For in the days of David and Asaph — So these Levitical appointments were no new invention of Nehemiah, but a restoration of a usage old as the times of David. The “and” before Asaph seems to be s clerical error. It is better to read, In the days of David Asaph was chief, etc.

V. 47. Sanctified-They set apart the first-fruits and tithes from their own share, and devoted them to the use of the Levites. And so did the Levites by the tithe of the tithes. Thus they all conscientiously paid their dues, and did not profane those things which God had sanctified, nor take them into their own common use. When what is contributed for the support of religion, is given with an eye to God, it is sanctified, and will cause the blessing to rest upon the house, and all that is therein.

Verse 47. All Israel-gave the portions of the singers] The singers and the porters were supported by the people at large; and each of these had their portions served out to them daily.

And they sanctified-unto the Levites] The things which were provided for sacred uses were delivered by the people to the Levites, and the Levites presented them to the priests.

The children of Aaron.] This may refer principally to the tithes which the people brought to the Levites; the tithe or tenth of which the Levites gave to the priests. The presenting these tithes is termed sanctifying them; that is, dedicating them to those sacred or ecclesiastical uses for which they were designed: this is a very general meaning of the word sanctify in Scripture.

NEHEMIAH

Verse 47. They sanctified holy things unto the Levites — They set apart the first-fruits and tithes from their own share, and devoted them to the use of the Levites. And so did the Levites by the tithe of tithes. Thus they all conscientiously paid their dues, and did not profane those things which God had sanctified, nor take them unto their own common use. When what is contributed for the support of religion is given with an eye to God, it is sanctified, and will cause the blessing to rest upon the house, and all that is therein.

Verse 47. They sanctified—unto the levites, and the levites sanctified— unto the children of Aaron. They dedicated and delivered not only the tithes, and the tithe of the tithes, as stated in Nehemiah 10:38; but whatever was designed for sacred uses in the temple. All these things were accounted holy or sanctified.

47. Gave the portions — The tithes and other contributions necessary for the support of the singers and porters. They sanctified holy things unto the Levites — They set apart, as things consecrated to holy uses, the portions designed for the Levites. Instead of holy things it is better simply to substitute them, referring to the portions just named. And the Levites sanctified them unto the children of Aaron — The Levites were required to give a tithe of the tithes (compare Nehemiah 10:38) to the priests, here called sons of Aaron. So of all the tithes committed to them they set apart a tenth for the priests. “Ye also shall offer a heave offering unto the Lord of all your tithes,” etc. See the law in Numbers 18:26-29.