Text -- Nehemiah 12:35 (NET)

12:35 some of the priests with trumpets, Zechariah son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Micaiah, the son of Zaccur, the son of Asaph,

Commentary -- Word/Phrase Notes (per phrase)

TSK: Neh 12:35

with trumpets : Num 10:2-10; Jos 6:4; 2Ch 5:12, 2Ch 13:12

Zechariah : Neh 11:17; 1Ch 6:39-43, 1Ch 25:2, 1Ch 26:10, 1Ch 26:11

Commentary -- Word/Phrase Notes (per Verse)

Haydock: Neh 12:35

Esdras, mentioned [in] ver. 33, was the chief personage, at the head of this company. (Haydock)

Gill: Neh 12:35

And certain of the priests' sons with trumpets,.... To blow with on this occasion; for these the priests sounded: namely:

Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph; not the Levite, but a priest of this name.

Commentary -- Verse Notes / Footnotes

NET Notes: Neh 12:35

¹ tn Heb “some of the sons of the priests.”

Commentary -- Verse Range Notes

TSK Synopsis: Neh 12:1-47

1 The priests and the Levites which came up with Zerubbabel.

10 The succession of high priests.

22 Certain chief Levites.

27 The solemnity of the dedication of the walls.

44 The offices of priests and Levites appointed in the temple. We have in this chapter a record of little more than the names of a great many priests and Levites, that were eminent in their day among the returned Jews. It is good to know what our godly ance

MHCC: Neh 12:27-43

All our cities, all our houses, must have holiness to the Lord written upon them. The believer should undertake nothing which he does not dedicate to the Lord. We are concerned to cleanse our hands, and purify our hearts, when any work for God is to pass through them. Those that would be employed to sanctify others, must sanctify themselves, and set themselves apart for God. To those who are sanctified, all their creature-comforts and enjoyments are made holy. The people greatly rejoiced. All that share in public mercies, ought to join in public thanksgivings.

Matthew Henry: Neh 12:27-43

We have read of the building of the wall of Jerusalem with a great deal of fear and trembling; we have here an account of the dedicating of it with a great deal of joy and triumph. Those that sow in tears shall thus reap.

I. We must enquire what was the meaning of this dedication of the wall; we will suppose it to include the dedication of the city too ( continens pro contentothe thing containing for the thing contained ), and therefore it was not done till the city was pretty well replenished, Neh 11:1. It was a solemn thanksgiving to God for his great mercy to them in the perfecting of this undertaking, of which they were the more sensible because of the difficulty and opposition they had met with in it. 2. They hereby devoted the city in a peculiar manner to God and to his honour, and took possession of it for him and in his name. All our cities, all our houses, must have holiness to the Lord written upon them; but this city was (so as never any other was) a holy city, the city of the great King (Psa 48:2 and Mat 5:35): it had been so ever since God chose it to put his name there, and as such, it being now refitted, it was afresh dedicated to God by the builders and inhabitants, in token of their acknowledgment that they were his tenants, and their desire that it might still be is and that the property of it might never be altered. Whatever is done for their safety, ease, and comfort, must be designed for God's honour and glory. 3. They hereby put the city and its walls under the divine protection, owning that unless the Lord kept the city the walls were built in vain. When this city was in possession of the Jebusites, they committed the guardianship of it to their gods, though they were blind and lame ones, 2Sa 5:6. With much more reason do the people of God commit it to his keeping who is all-wise and almighty. The superstitious founders of cities had an eye to the lucky position of the heavens (see Mr. Gregory's works, p. 29, etc.); but these pious founders had an eye to God only, to his providence, and not to fortune.

II. We must observe with what solemnity it was performed, under the direction of Neh 1:1-11. The Levites from all parts of the country were summoned to attend. The city must be dedicated to God, and therefore his ministers must be employed in the dedicating of it, and the surrender must pass through their hands. When those solemn feasts were over (ch. 8 and 9) they went home to their respective posts, to mind their cures in the country; but now their presence and assistance were again called for. 2. Pursuant to this summons, there was a general rendezvous of all the Levites, Neh 12:28, Neh 12:29. Observe in what method they proceeded. (1.) They purified themselves, Neh 12:30. We are concerned to cleanse our hands, and purify our hearts, when any work for God is to pass through them. They purified themselves and then the people. Those that would be instrumental to sanctify others must sanctify themselves, and set themselves apart for God, with purity of mind and sincerity of intention. Then they purified the gates and the wall. Then may we expect comfort when we are prepared to receive it. To the pure all things are pure (Tit 1:15); and, to those who are sanctified, houses and tables, and all their creature comforts and enjoyments, are sanctified, 1Ti 4:4, 1Ti 4:5. This purification was performed, it is probable, by sprinkling the water of purifying (or of separation, as it is called, Num 19:9) on themselves and the people, the walls and the gates - a type of the blood of Christ, with which our consciences being purged from dead works, we become fit to serve the living God (Heb 9:14) and to be his care. (2.) The princes, priests, and Levites, walked round upon the wall in two companies, with musical instruments, to signify the dedication of it all to God, the whole circuit of it (Neh 12:36); so that it is likely they sung psalms as they went along, to the praise and glory of God. This procession is here largely described. They had a rendezvous at one certain lace, where they divided themselves into two companies. Half of the princes, with several priests and Levites, went on the right hand, Ezra leading their van, Neh 12:36. The other half of the princes and priests, who gave thanks likewise, went to the left hand, Nehemiah bringing up the rear, Neh 12:38. At length both companies met in the temple, where they joined their thanksgivings, Neh 12:40. The crowd of people, it is likely, walked on the ground, some within the wall and others without, one end of this ceremony being to affect them with the mercy they were giving thanks for, and to perpetuate the remembrance of it among them. Processions, for such purposes, have their use. (3.) The people greatly rejoiced, Neh 12:43. While the princes, priests, and Levites, testified their joy and thankfulness by great sacrifices, sound of trumpet, musical instruments, and songs of praise, the common people testified theirs by loud shouts, which were heard afar off, further than the more harmonious sound of their songs and music: and these shouts, coming from a sincere and hearty joy, are here taken notice of; for God overlooks not, but graciously accepts, the honest zealous services of mean people, though there is in them little of art and they are far from being fine. It is observed that the women and children rejoiced; and their hosannas were not despised, but recorded to their praise. All that share in public mercies ought to join in public thanksgivings. The reason given is that God had made them rejoice with great joy. He had given them both matter for joy and hearts to rejoice; his providence had made them safe and easy, and then his grace made them cheerful and thankful. The baffled opposition of their enemies, no doubt, added to their joy and mixed triumph with it. Great mercies call for the most solemn returns of praise, in the courts of the Lord's house, in the midst of thee, O Jerusalem!

Keil-Delitzsch: Neh 12:27-43

The dedication of the wall of Jerusalem. - The measures proposed forincreasing the numbers of the inhabitants of Jerusalem having now beenexecuted (Neh 7:5 and Neh 11:1.), the restored wall of circumvallation wassolemnly dedicated. Neh 12:27-29 treat of the preparations for this solemnity.

Neh 12:27

At the dedication (i.e., at the time of, בּ denoting nearness oftime) they sought the Levites out of all their places, to bring them toJerusalem to keep the dedication. Only a portion of the Levites dwelt inJerusalem (Neh 11:15-18); the rest dwelt in places in the neighbourhood,as is more expressly stated in Neh 12:28 and Neh 12:29. ושׂמחה , to keepthe dedication and joy, is not suitable, chiefly on account of the following וּבתודות , and with songs of praise. We must either read בּשׂמחה , dedication with joy (comp. Ezr 6:16), or expunge,with the lxx and Vulgate, the ו before בּתודות . בּ must berepeated before מצלתּים from the preceding words. On thesubject, comp. 1Ch 13:8; 1Ch 15:16, and elsewhere.

Neh 12:28-29

And the sons of the singers, i.e., the members of the threeLevitical companies of singers (comp. Neh 12:25 and Neh 11:17), gatheredthemselves together, both out of the Jordan valley round about Jerusalem,and the villages (or fields, חצרים , comp. Lev 25:31) ofNetophathi, and from Beth-gilgal, etc. הכּכּר does not mean thedistrict round Jerusalem, the immediate neighbourhood of the city(Bertheau). For, according to established usage, הכּכּר is used todesignate the Jordan valley (see rem. on Neh 3:22); and ירוּשׁלים סביבות is here added to limit the כּכּר , - the wholeextent of the valley of the Jordan from the Dead Sea to the Sea of Galileenot being intended, but only its southern portion in the neighbourhood ofJericho, where it widens considerably westward, and which might be saidto be round about Jerusalem. The villages of Netophathi (comp. 1Ch 9:16) are the villages or fields in the vicinity of Netopha, i.e., probably themodern village of Beit Nettif, about thirteen miles south-west ofJerusalem: comp. Rob. Palestine ; Tobler, dritte Wand . p. 117, etc.; and V. de Velde, Mem . p. 336. Bertheau regards Beth-gilgal as the present Jiljilia,also called Gilgal, situate somewhat to the west of the road from Jerusalemto Nablous (Sichem), about seventeen miles north of the former town. This view, is, however, questionable, Jiljilia being apparently too distantto be reckoned among the סביבות of Jerusalem. "And from thefields of Geba and Azmaveth."With respect to Geba, see rem. on Neh 11:31. The situation of Azmaveth is unknown; see rem. on Ezr 2:24. For the singers had built them villages in the neighbourhood ofJerusalem, and dwelt, therefore, not in the before-named towns, but invillages near them.

Neh 12:30

The dedication began with the purification of the people, thegates, and the wall, by the priests and Levites, after they had purifiedthemselves. This was probably done, judging from the analogy of 2Ch 29:20, by the offering of sin-offerings and burnt-offerings, according tosome special ritual unknown to us, as sacrifices of purification anddedication. This was followed by the central-point of the solemnity, aprocession of two bands of singers upon the wall (Neh 12:31-42).

Neh 12:31-34

Nehemiah brought up the princes of Judah upon the wall,and appointed two great companies of those who gave thanks, and twoprocessions. These went each upon the wall in different directions, andstopped opposite each other at the house of God. The princes of Judahare the princes of the whole community, - Judah being used in the sense of יהוּדים , Neh 4:2. לחומה מעל , upwards tothe wall, so that they stood upon the wall. העמיד , to place, i.e.,to cause to take up a position, so that those assembled formed twocompanies or processions. תודה , acknowledgement, praise,thanks, and then thankofferings, accompanied by the singing of psalms andthanksgivings. Hence is derived the meaning: companies of those who gavethanks, in Neh 12:31, Neh 12:38, Neh 12:40. ותהלכת , et processiones , solemnprocessions, is added more closely to define תודה . The company of those who gave thanks consisted of a number of Leviticalsingers, behind whom walked the princes of the people, the priests, andLevites. At the head of one procession went Ezra the scribe (Neh 12:36), withone half of the nobles; at the head of the second, Nehemiah with the otherhalf (Neh 12:38). The one company and procession went to the right upon thewall. Before ליּמין we must supply, "one band went"( הולכת האחת התּודה ), as is evident partly from the context of thepresent verse, partly from Neh 12:38. These words were probably omitted by aclerical error caused by the similarity of תּהלכת to הולכת . Thus the first procession went to the right, i.e., in a southerly direction,upon the wall towards the dung-gate (see rem. on Neh 3:14); the second, Neh 12:38, went over against the first ( למאל ), i.e., in an opposite direction,and therefore northwards, past the tower of the furnaces, etc. The starting-point of both companies and processions is not expresslystated, but may be easily inferred from the points mentioned, and can havebeen none other than the valley-gate, the present Jaffa gate (see rem. onNeh 2:13). Before a further description of the route taken by the firstcompany, the individuals composing the procession which followed it areenumerated in Neh 12:32-36. After them, i.e., after the first company of themthat gave thanks, went Hoshaiah and half of the princes of Judah. Hoshaiah was probably the chief of the one half of these princes. Theseven names in Neh 12:33 and Neh 12:34 are undoubtedly the names of the princes,and the ו before עזריה is explicative: even, namely. Bertheau'sremark, "After the princes came the orders of priests, Azariah,"etc., isincorrect. It is true that of these seven names, five occur as names ofpriests, and heads of priestly houses, viz.: Azariah, Neh 10:2; Neh 12:1;Meshullam, Neh 10:7; Shemaiah, Neh 10:8 and Neh 12:6; and Jeremiah, Neh 12:1. But even if these individuals were heads of priestly orders, their names donot here stand for their orders. Still less do Judah and Benjamin denote thehalf of the laity of Judah and Benjamin, as Bertheau supposes, and thenceinfers that first after the princes came two or three orders of priests, thenhalf of the laity of Judah and Benjamin, and then two more orders ofpriests. Neh 12:38, which is said to give rise to this view, by no meansconfirms it. It is true that in this verse העם חצי ,besides Nehemiah, are stated to have followed the company of those whogave thanks; but that העם in this verse is not used to designatethe people as such, but is only a general expression for the individualsfollowing the company of singers, is placed beyond doubt by Neh 12:40, where העם is replaced by הסּגנים חצי ; while,beside the half of the rulers, with Nehemiah, only priests with trumpetsand Levites with stringed instruments (Neh 12:41) are enumerated as composingthe second procession. Since, then, the priests with trumpets and Levites with musicalinstruments are mentioned in the first procession (Neh 12:35 and Neh 12:36), thenames enumerated in Neh 12:33 and Neh 12:34 can be only those of the one half of the סגנים of the people, i.e., the one half of the princes of Judah. The princes of Judah, i.e., of the Jewish community, consisted not only oflaymen, but included also the princes, i.e., heads of priestly and Leviticalorders; and hence priestly and Levitical princes might also be among theseven whose names are given in Neh 12:33 and Neh 12:34. A strict severance,moreover, between lay and priestly princes cannot be made by the namesalone; for these five names, which may designate priestly orders, pertain inother passages to laymen, viz.: Azariah, in Neh 3:23; Ezra, as of the tribeof Judah, 1Ch 4:17; Meshullam, Neh 3:4; Neh 10:21, and elsewhere;Shemaiah, Ezr 6:13; Ezr 10:31; 1Ch 3:22; 1Ch 4:37 (of Judah), 1Ch 5:4 (aReubenite), and other passages (this name being very usual; comp. Simonis Onomast . p. 546); Jeremiah, 1Ch 5:24 (a Manassite), Neh 12:4 (aBenjamite), Neh 12:10 (a Gadite). Even the name Judah is met with among thepriests (Neh 12:36), and among the Levites, Neh 12:8, comp. also Neh 11:9, and thatof Benjamin, Neh 3:23 and Ezr 10:32. In the present verses, the two names arenot those of tribes, but of individuals, nomina duorum principum (R. Sal.).

Neh 12:35-36

The princes of the congregation were followed by certain "ofthe sons of the priests"(seven in number, to judge from Neh 12:41) withtrumpets; also by Jonathan the son of Zechariah, who, as appears fromthe subsequent ואחיו , was at the head of the Leviticalmusicians, i.e., the section of them that followed this procession. Hisbrethren, i.e., the musicians of his section, are enumerated in Neh 12:36, - eightnames being given, among which are a Shemaiah and a Judah. "With themusical instruments of David, the man of God:"comp. 2Ch 29:26; 1Ch 15:16; 1Ch 23:5; Ezr 3:10. "And Ezra the scribe before them,"viz.,before the individuals enumerated from Neh 12:32, immediately after thecompany of those who gave thanks, and before the princes, like Nehemiah,Neh 12:38.

Neh 12:37-42

After this insertion of the names of the persons whocomposed the procession, the description of the route it took is continued. From "upon the wall, towards the dung-gate (Neh 12:31), it passed on"to thefountain-gate; and נגדּם , before them (i.e., going straightforwards; comp. Jos 6:5, Jos 6:20; Amo 4:3), they went up by the stairs ofthe city of David, the ascent of the wall, up over the house of David, evenunto the water-gate eastward. These statements are not quite intelligible tous. The stairs of the city of David are undoubtedly "the stairs that leaddown from the city of David"(Neh 3:15). These lay on the eastern slopeof Zion, above the fountain-gate and the Pool of Siloam. לחומה המּעלה might be literally translated "the ascent to the wall,"as byBertheau, who takes the sense as follows: (The procession) went up uponthe wall by the ascent formed by these steps at the northern part of theeastern side of Zion. According to this, the procession would have left thewall by the stairs at the eastern declivity of Zion, to go up upon the wallagain by this ascent. There is, however, no reason for this leaving of the wall, and that whichBertheau adduces is connected with his erroneous transposition of thefountain-gate to the place of the present dung-gate. לחומה המּעלה seems to be the part of the wall which, according to Neh 3:19, layopposite the המּקצוע הנּשׁק עלת , a place onthe eastern edge of Zion, where the wall was carried over an elevation ofthe ground, and where consequently was an ascent in the wall. Certainlythis cannot be insisted upon, because the further statement דויד לבית מעל is obscure, the preposition ל מעל admitting of various interpretations, and the situation of the houseof David being uncertain. Bertheau, indeed, says: " ועד in thefollowing words corresponds with מעל before דויד לבית : a wall over the house of David is not intended; and themeaning is rather, that after they were come as far as the wall, they thenpassed over the house of David, i.e., the place called the house of David,even to the water-gate."But the separation of מעל from דויד לבית isdecidedly incorrect, ל מעל being in the preceding and followingpassages always used in combination, and forming one idea: comp. Neh 12:31(twice) and Neh 12:38 and Neh 12:39. Hence it could scarcely be taken here in Neh 12:37 ina different sense from that which it has in Neh 12:31 and Neh 12:38. Not lessobjectionable is the notion that the house of David is here put for a placecalled the house of David, on which a palace of David formerly stood, andwhere perhaps the remains of an ancient royal building might still havebeen in existence. By the house of David is meant, either the royal palacebuilt (according to Thenius) by Solomon at the north-eastern corner ofZion, opposite the temple, or some other building of David, situate southof this palace, on the east side of Zion. The former view is more probablethan the latter. We translate לבית ד מעל , past the house of David. For,though לחומה מעל must undoubtedly be sounderstood as to express that the procession went upon the wall (whichmust be conceived of as tolerably broad), yet למגדּל מעל , Neh 12:38, can scarcely mean that the procession also went up over thetower which stood near the wall. In the case of the gates, too, ל מעל cannot mean over upon; for it is inconceivable that this solemnprocession should have gone over the roof of the gates; and we conclude,on the contrary, that it passed beside the gates and towers. Whether theroute taken by the procession from the house of David to the water-gate inthe east were straight over the ridge of Ophel, which ran from about thehorse-gate to the water-gate, or upon the wall round Ophel, cannot bedetermined, the description being incomplete. After the house of David, nofurther information as to its course is given; its halting-place, the water-gate, being alone mentioned.

The route taken by the second company is more particularly described. - Neh 12:38 and Neh 12:39. "And the second company of them that gave thanks, whichwent over against, and which I and the (other) half of the people followed,(went) upon the wall past the tower of the furnaces, as far as the broadwall; and past the gate of Ephraim, and past the gate of the old (wall), andpast the fish-gate, and past the tower Hananeel and the tower Hammeah,even to the sheep-gate: and then took up its station at the prison-gate." למואל (in the form with א only here; elsewhere מול , Deu 1:1, or מוּל ), over against, opposite, sc. the firstprocession, therefore towards the opposite side, i.e., to the left; the firsthaving gone to the right, viz., from the valley-gate northwards upon thenorthern wall. וגו אחריה ואני (and I behind them)is a circumstantial clause, which we may take relatively. The order of the towers, the lengths of wall, and the gates, exactly answerto the description in Neh 3:1-12, with these differences: - a . The descriptionproceeds from the sheep-gate in the east to the valley-gate in the west;while the procession moved in the opposite direction, viz., from thevalley-gate to the sheep-gate. b . In the description of the building of thewall, Neh 3, the gate of Ephraim is omitted (see rem. on Neh 3:8). c . Inthe description, the prison-gate at which the procession halted is alsounmentioned, undoubtedly for the same reason as that the gate of Ephraimis omitted, viz., that not having been destroyed, there was no need torebuild it. המּטּרה שׁער is translated, gate of theprison or watch: its position is disputed; but it can scarcely be doubtedthat המּטּרה is the court of the prison mentioned Neh 3:25( המּטּרה חצר ), by or near the king's house. Starting from the assumption that the two companies halted or took uppositions opposite each other, Hupfeld (in his before-cited work, p. 321)transposes both the court of the prison and the king's house to the northof the temple area, where the citadel. בּירה , βᾶρις , wassubsequently situated. But "this being forbidden,"as Arnold objects (inhis before-cited work, p. 628), "by the order in the description of thebuilding of the wall, Neh 3:25, which brings us absolutely to the southernside,"Bertheau supposes that the two processions which would arrive atthe same moment at the temple, - the one from the north-east, the otherfrom the south-east, - here passed each other, and afterwards haltedopposite each other in such wise, that the procession advancing from thesouth-west stood on the northern side, and that from the north-west at thesouthern side of the temple area. This notion, however, having not the slightest support from the text, norany reason appearing why the one procession should pass the other, itmust be regarded as a mere expedient. In Neh 12:40 it is merely said, the twocompanies stood in the house of God; and not even that they stoodopposite each other, the one on the north, the other on the south side ofthe temple. Thus they may have stood side by side, and together havepraised the Lord. Hence we place the prison-gate also on the south-easterncorner of the temple area, and explain the name from the circumstance thata street ran from this gate over Ophel to the court of the prison near theking's house upon Zion, which, together with the gate to which it led,received its name from the court of the prison. Not far from the prison-gate lay the water-gate in the east, near which was an open space in thedirection of the temple area (Neh 8:1). On this open space the two companies met, and took the directiontowards the temple, entering the temple area from this open space, thatthey might offer their thank-offerings before the altar of burnt-offering (Neh 12:43). Besides, the remark upon the position of the two companies (Neh 12:40)anticipates the course of events, the procession following the secondcompany being first described in Neh 12:40-42. At the end of Neh 12:40 thestatement of Neh 12:38 - I and the half of the people behind - is again taken up inthe words: I and the half of the rulers with me. The סגנים are,as in Neh 12:32, the princes of the congregation, who, with Nehemiah, headedthe procession that followed the company of those who gave thanks. Thenfollowed (Neh 12:41) seven priests with trumpets, whose names are given,answering to the sons of the priests with trumpets ( Neh 12:36 ) in the firstprocession. These names are all met with elsewhere of other persons. These were succeeded, as in Neh 12:36, by eight Levites - eight individuals, andnot eight divisions (Bertheau). And the singers gave forth sound, i.e., ofvoices and instruments, - whether during the circuit or after the twocompanies had take their places at the temple, is doubtful. The presidentof the Levitical singers was Jezrahiah.

Neh 12:43

The solemnity terminated with the offering of great sacrificesand a general festival of rejoicing. In the matter of sacrificing, the person ofNehemiah would necessarily recede; hence he relates the close of theproceedings objectively, and speaks in the third person, as he had donewhen speaking of the preparations for them, Neh 12:27, etc., only using thefirst (Neh 12:31, Neh 12:38, Neh 12:40) person when speaking of what was appointed byhimself, or of his own position. The זבהים were chieflythank-offerings which, terminating in feasting upon the sacrifices, - and thesefeasts in which the women and children participated, - contributed to theenhancement of the general joy, the joy which God had given them by thesuccess He had accorded to their work of building their wall. For adescription of their rejoicing, comp. 2Ch 20:27; Ezr 6:22, and Neh 3:13.

Constable: Neh 7:73--13:31

II. THE RESTORATION OF THE JEWS chs. 8--13

One writer viewed chapters 8-13 (really 7:73-13:37) as the third part of the tripartite structure of Ezra-Nehemiah. Ezra 1:1-4 deals with "potentiality," the decree to the community to build God's house. Ezra 1:5--Nehemiah 7:72 records the process of "actualization." The community builds God's house in response to the decree. Nehemiah 7:73-13:31 documents "success." The community celebrates the completion of God's house according to Torah.⁶¹

Constable: Neh 12:27-47

C. The Dedication of the Wall 12:27-47

This portion of the book resumes the historical narrative in chronological order from 11:2 where it stopped. Probably the dedication took place soon after the covenant renewal ceremonies (chs. 8-10).

Constable: Neh 12:31-47

2. The dedication ceremonies 12:31-47

One large choir mounted the city wall and walked around it counterclockwise, evidently beginning at the Valley Gate (vv. 31-37). Another choir mounted it, probably at the same place, and proceeded in a clockwise direction (vv. 38-39). They appear to have sung as they walked (v. 42). They met at the temple (vv. 40-42). There the priests offered many sacrifices and the people rejoiced greatly (v. 43). This was the same wall that Tobiah had earlier claimed would be so weak that even a fox walking on it would break it down (4:3)!

"The final consummation of Nehemiah's work had been reached. The city was protected by a wall and could resist any attempt of the neighboring nations to attack it. This was one of the main reasons for the joy. The other was that the people had demonstrated that they could perform a major task as a unit, and this proved to be a great stimulus to their morale."⁸⁶

Nehemiah also reestablished the temple service as David had organized it (vv. 44-47). He did for the second temple what David had done for the first temple.

This was the greatest day in the history of the restoration community. Israel was now back in the land more securely and scripturally than it had been since the first exiles had returned. Nehemiah had succeeded in rebuilding the walls of Jerusalem, reestablishing the Mosaic Law as Israel's authority, and reorganizing the temple ministry in harmony with God's will.

Guzik: Neh 12:1-47

Nehemiah 12 - Dedication of the Wall

A. Priestly and Levitical families.

1. (1-11) Priests and Levites in the days of Zerubbabel, the high priest.

Now these are the priests and the Levites who came up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra, Amariah, Malluch, Hattush, Shechaniah, Rehum, Meremoth, Iddo, Ginnethoi, Abijah, Mijamin, Maadiah, Bilgah, Shemaiah, Joiarib, Jedaiah, Sallu, Amok, Hilkiah, and Jedaiah. These were the heads of the priests and their brethren in the days of Jeshua. Moreover the Levites were Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah who led the thanksgiving psalms, he and his brethren. Also Bakbukiah and Unni, their brethren, stood across from them in their duties. Jeshua begot Joiakim, Joiakim begot Eliashib, Eliashib begot Joiada, Joiada begot Jonathan, and Jonathan begot Jaddua.

2. (12-21) Priests in the days of Joiakim.

Now in the days of Joiakim, the priests, the heads of the fathers' houses were: of Seraiah, Meraiah; of Jeremiah, Hananiah; of Ezra, Meshullam; of Amariah, Jehohanan; of Melichu, Jonathan; of Shebaniah, Joseph; of Harim, Adna; of Meraioth, Helkai; of Iddo, Zechariah; of Ginnethon, Meshullam; of Abijah, Zichri; the son of Minjamin; of Moadiah, Piltai; of Bilgah, Shammua; of Shemaiah, Jehonathan; of Joiarib, Mattenai; of Jedaiah, Uzzi; of Sallai, Kallai; of Amok, Eber; of Hilkiah, Hashabiah; and of Jedaiah, Nethanel.

3. (22-26) Levites during the reign of Darius the Persian.

During the reign of Darius the Persian, a record was also kept of the Levites and priests who had been heads of their fathers' houses in the days of Eliashib, Joiada, Johanan, and Jaddua. The sons of Levi, the heads of the fathers' houses until the days of Johanan the son of Eliashib, were written in the book of the chronicles. And the heads of the Levites were Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brothers across from them, to praise and give thanks, group alternating with group, according to the command of David the man of God. Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon, and Akkub were gatekeepers keeping the watch at the storerooms of the gates. These lived in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest, the scribe.

B. The dedication ceremony.

1. (27-29) Gathering the Levites for the dedication ceremony.

Now at the dedication of the wall of Jerusalem they sought out the Levites in all their places, to bring them to Jerusalem to celebrate the dedication with gladness, both with thanksgivings and singing, with cymbals and stringed instruments and harps. And the sons of the singers gathered together from the countryside around Jerusalem, from the villages of the Netophathites, from the house of Gilgal, and from the fields of Geba and Azmaveth; for the singers had built themselves villages all around Jerusalem.

a. The sought out the Levites in all their places, to bring them to Jerusalem: The Levites had many responsibilities in the life and worship of Israel, but one of the most important jobs they had was to lead the people in songs of worship and praise to God.

b. To celebrate the dedication with gladness, both with thanksgivings and singing: Mostly, they did not sing without musical instruments. Here are specifically mentioned cymbals and stringed instruments and harps.

i. There are at least twenty-two different musical instruments mentioned in the Bible, including the harp, the lyre (an ancient guitar), horns, trumpets, flutes, tambourines, drums, cymbals, and bells.

ii. The Levites were specially appointed to use these instruments to lead the people in worshipping God through singing.

c. Sons of the singers . . . the singers had built themselves villages: There were also specially appointed singers. The singers in Nehemiah's day had a close-knit bond, both by families and living arrangements.

i. Since the job of these singers was to lead the people in worship of God, they had to be good singers; but more importantly, they had to be people of worship themselves.

ii. There is a huge difference between being a great singer and being a great leader of songs of worship to God. Worship should be excellent, but it isn't entertainment. The goal isn't to give the people a good feeling (though that may happen), but to give glory and honor to God.

2. (30) Purification.

Then the priests and Levites purified themselves, and purified the people, the gates, and the wall.

a. Then the priests and Levites purified themselves: They did this first. They could not effectively lead the people in worship of God unless they walked in purity before the Lord.

b. And purified the people: The next did this. They brought cleansing to the people the way the Bible said to, knowing that only a purified people could really worship and praise God.

i. Some might silently object here; they may say, "I know a person who goes to church and seems to be lost in beautiful praise and worship to God, and I also know their life is rather impure outside the church walls. It sure seems they are worshipping God, but are personally impure."

ii. Something is wrong there; probably, their worship is not a true worship of God in spirit and in truth, but instead a "soulish" experience. All that inwardly moves a person in a deep way is not necessarily of the spirit; it can be of the soul. One of the great works of the Word of God is to divide between that which is truly spiritual and that which is merely soulish (Hebrews 4:12).

iii. Without purity, we can't worship God in spirit and in truth, as Jesus commanded us to (John 4:24). Psalm 24:3-4 asks, Who may ascend into the hill of the Lord? Or who may stand in His holy place? He who has clean hands and a pure heart, and it means it in the sense of bringing praise to God.

iv. We can be made pure and clean before God today, right now, by doing what the Bible says to do - not in following an Old Testament ceremony, but by receiving the word of the New Testament: If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. (1 John 1:9)

c. The gates, and the wall: Third, their surroundings were purified. Purified surrounding help us to walk in purity consistently. The homes and offices of many Christians could use a good purification and cleansing.

3. (31-43) Two choirs lead Jerusalem in joyful praise.

So I brought the leaders of Judah up on the wall, and appointed two large thanksgiving choirs. One went to the right hand on the wall toward the Refuse Gate. After them went Hoshaiah and half of the leaders of Judah, and Azariah, Ezra, Meshullam, Judah, Benjamin, Shemaiah, Jeremiah, and some of the priests' sons with trumpets; Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph, and his brethren, Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah, and Hanani, with the musical instruments of David the man of God. Ezra the scribe went before them. By the Fountain Gate, in front of them, they went up the stairs of the City of David, on the stairway of the wall, beyond the house of David, as far as the Water Gate eastward. The other thanksgiving choir went the opposite way, and I was behind them with half of the people on the wall, going past the Tower of the Ovens as far as the Broad Wall, and above the Gate of Ephraim, above the Old Gate, above the Fish Gate, the Tower of Hananel, the Tower of the Hundred, as far as the Sheep Gate; and they stopped by the Gate of the Prison. So the two thanksgiving choirs stood in the house of God, likewise I and the half of the rulers with me; and the priests, Eliakim, Maaseiah, Minjamin, Michaiah, Elioenai, Zechariah, and Hananiah, with trumpets; also Maaseiah, Shemaiah, Eleazar, Uzzi, Jehohanan, Malchijah, Elam, and Ezer. The singers sang loudly with Jezrahiah the director. Also that day they offered great sacrifices, and rejoiced, for God had made them rejoice with great joy; the women and the children also rejoiced, so that the joy of Jerusalem was heard afar off.

a. Appointed two large thanksgiving choirs: The two large choirs were called thanksgiving choirs for good reason. All praise and worship must have a strong element of thanksgiving to God for it to be genuine.

i. Notice that the singers sang loudly. They had to be heard, because as glorious as the instruments were, the people would follow the lead of the singers in worship.

b. God made them rejoice with great joy: God did this with the choirs assembled, and the people spread all about. They were then overwhelmed with joy and thanksgiving, considering all God had done.

c. The women and the children also rejoiced: This tremendous experience of worship was for everyone. There weren't some who weren't able to worship.

d. The joy of Jerusalem was heard afar off: Their worship was a testimony to others, and what others heard was not so much the singing itself as the joy. We often worry about others hearing us sing; but what God wants to hear and what others should hear is not so much your singing, but your joy.

3. (44-47) Other aspects of this day of joy.

And at the same time some were appointed over the rooms of the storehouse for the offerings, the firstfruits, and the tithes, to gather into them from the fields of the cities the portions specified by the Law for the priests and Levites; for Judah rejoiced over the priests and Levites who ministered. Both the singers and the gatekeepers kept the charge of their God and the charge of the purification, according to the command of David and Solomon his son. For in the days of David and Asaph of old there were chiefs of the singers, and songs of praise and thanksgiving to God. In the days of Zerubbabel and in the days of Nehemiah all Israel gave the portions for the singers and the gatekeepers, a portion for each day. They also consecrated holy things for the Levites, and the Levites consecrated them for the children of Aaron.

a. Some were appointed over the rooms of the storehouse for the offerings: This was a day of giving. People brought their offerings, firstfruits, tithes to the storehouse of the Levites, and they did it with joy because they enjoyed supporting the priests and Levites ministering on their behalf.

b. Both the singers and the gatekeepers kept the charge of their God and the charge of the purification: This was a day of purity. It was an ongoing concern, not a one-time ceremony.

c. They also consecrated holy things for the Levites: It was a day of consecration. Holy things were set apart for the Levites, speaking of the separation unto God.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Nehemiah (Book Introduction)

NEHEMIAH appears to have been the author of this book, from his usually writing in his own name, and indeed, except in those parts which are unmistakably later editions or borrowed from public documents, he usually employs the first person. The major portion of the book is occupied with a history of Nehemiah's twelve years' administration in Jerusalem, after which he returned to his duties in Shushan. At a later period he returned with new powers and commenced new and vigorous measures of reform, which are detailed in the later chapters of the book.

JFB: Nehemiah (Outline)

• NEHEMIAH, UNDERSTANDING BY HANANI THE AFFLICTED STATE OF JERUSALEM, MOURNS, FASTS, AND PRAYS. (Neh 1:1-3)
• HIS PRAYER. (Neh 1:4-11)
• ARTAXERXES, UNDERSTANDING THE CAUSE OF NEHEMIAH'S SADNESS, SENDS HIM WITH LETTERS AND A COMMISSION TO BUILD AGAIN THE WALLS OF JERUSALEM. (Neh. 2:1-20)
• THE NAMES AND ORDER OF THEM THAT BUILDED THE WALL OF JERUSALEM. (Neh. 3:1-32)
• WHILE THE ENEMIES SCOFF, NEHEMIAH PRAYS TO GOD, AND CONTINUES THE WORK. (Neh 4:1-6)
• THE PEOPLE COMPLAIN OF THEIR DEBT, MORTGAGE, AND BONDAGE. (Neh 5:1-5)
• THE USURERS REBUKED. (Neh 5:6-19)
• SANBALLAT PRACTISES AGAINST NEHEMIAH BY INSIDIOUS ATTEMPTS. (Neh. 6:1-19)
• NEHEMIAH COMMITS THE CHARGE OF JERUSALEM TO HANANI AND HANANIAH. (Neh 7:1-4)
• GENEALOGY OF THOSE WHO CAME AT THE FIRST OUT OF BABYLON. (Neh. 7:5-38)
• OF THE PRIESTS. (Neh. 7:39-73)
• RELIGIOUS MANNER OF READING AND HEARING THE LAW. (Neh 8:1-8)
• THE PEOPLE COMFORTED. (Neh 8:9-15)
• THEY KEEP THE FEAST OF TABERNACLES. (Neh 8:16-18)
• A SOLEMN FAST AND REPENTANCE OF THE PEOPLE. (Neh 9:1-3)
• THE LEVITES CONFESS GOD'S MANIFOLD GOODNESS, AND THEIR OWN WICKEDNESS. (Neh. 9:4-38)
• THE NAMES OF THOSE WHO SEALED THE COVENANT. (Neh. 10:1-27)
• POINTS OF THE COVENANT. (Neh 10:29-39)
• THE RULERS, VOLUNTARY MEN, AND EVERY TENTH MAN CHOSEN BY LOT, DWELL AT JERUSALEM. (Neh 11:1-2)
• THEIR NAMES. (Neh. 11:3-36)
• PRIESTS AND LEVITES WHO CAME UP WITH ZERUBBABEL. (Neh 12:1-9)
• SUCCESSION OF THE HIGH PRIESTS. (Neh. 12:10-47)
• UPON THE READING OF THE LAW SEPARATION IS MADE FROM THE MIXED MULTITUDE. (Neh 13:1-9)
• NEHEMIAH REFORMS THE OFFICERS IN THE HOUSE OF GOD. (Neh 13:10-14)
• THE VIOLATION OF THE SABBATH. (Neh. 13:15-31)

TSK: Nehemiah (Book Introduction)

Of Nehemiah, the author and principal actor in the events recorded in this book, the Jews speak as one of the greatest men of their nation. His concern for his country entitles him to the character of the first patriot that ever lived. Descended, according to some, of the family of Aaron, or according to others, of the tribe of Judah and allied to the royal family of David, in the course of Divine Providence, he was a captive in Babylon, but there his excellences were so apparent, that he was chosen by the Persian king to fill an office the most respectable and the most confidential in the whole court. Here he lived in ease and affluence. he lacked no good thing; and here he might have continued to live, in the same affluence, and in the same confidence; but he could enjoy neither, so long as he knew his people distressed, the sepulchres of his fathers trodden under foot, the altars of his God overturned, and his worship either totally neglected or corrupted. He sought the peace of Jerusalem; prayed for it; and was willing to sacrifice wealth, ease, safety, and even life itself, if he might be the instrument of restoring the desolations of Israel. And God, who saw the desire of his heart, and knew the excellences with which he had endowed him, granted his request, and gave him the high honour of restoring the desolated city of his ancestors, and the pure worship of their God. The opposition of Sanballat and the Samaritans, and the firmness and zeal with which he repelled their insults and ineffectual efforts cannot be read without the liveliest emotions; and will afford to the latest times, a noble and animating example of distinguished patriotism, united with the sincerest devotion to the interests of religion. The virtue and piety of this great and good man, appear with equal lustre in the numerous and important reformations he effected. He relieved the people from their hardships and oppressions, by abolishing the harsh and usurious practices of the nobles and rulers; gave up his own revenue, as governor of the province, for the benefit of the people; and, as a further means of conciliating their affections, exhibited an example of the most princely hospitality. As the best security for good morals, and the better observance of the laws of God, he re-established the offices of public worship, and prevented the profanation of the sabbath, which had arrived at a shameful excess; he furnished the returned captives with authentic registers, and enabled them, in the best manner possible, after so long and calamitous an interval, to trace the genealogies, and claim the inheritance of their respective families; and further, he accomplished the separation of the Jewish people from the mixed multitude, with which they had been incorporated, and annulled the numerous marriages which they had made with heathens and idolaters of every description. For disinterestedness, philanthropy, patriotism, prudence, courage, zeal, humanity, and every virtue that constitutes a great mind, and proves a soul in deep communion with God, Nehemiah will ever stand conspicuous among the greatest men of the Jewish nation; and an exemplar worthy of being copied by the first patriots in every nation under heaven.

TSK: Nehemiah 12 (Chapter Introduction)

Overview

Neh 12:1, The priests and the Levites which came up with Zerubbabel; Neh 12:10, The succession of high priests; Neh 12:22, Certain chief Levites; Neh 12:27, The solemnity of the dedication of the walls; Neh 12:44, The offices of priests and Levites appointed in the temple.

Poole: Nehemiah 12 (Chapter Introduction)

CHAPTER 12

The priests, Neh 12:1-7 , and Levites which came up with Zerubbabel, Neh 12:8,9 . The succession of high priests, Neh 12:10-21 . Certain chief Levites, Neh 12:22-26 . The manner of dedicating the wall, Neh 12:27-43 . The offices of priests and Levites, Neh 12:44 ; of singers and porters, Neh 12:45-47 .

MHCC: Nehemiah (Book Introduction)

The Old Testament history closes with the book of Nehemiah, wherein is recorded the workings of his heart, in the management of public affairs; with many devout reflections.

MHCC: Nehemiah 12 (Chapter Introduction)

(v. 1-26) The priests and Levites that returned.

(v. 27-43) The dedication of the wall.

(Neh 12:44-47) The officers of the temple settled.

Matthew Henry: Nehemiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of Nehemiah

This book continues the history of the children of the captivity, the poor Jews, that had lately returned out of Babylon to their own land. At this time not only the Persian monarchy flourished in great pomp and power, but Greece and Rome began to be very great and to make a figure. Of the affairs of those high and mighty states we have authentic accounts extant; but the sacred and inspired history takes cognizance only of the state of the Jews, and makes no mention of other nations but as the Israel of God had dealings with them: for the Lord's portion is his people; they are his peculiar treasure, and, in comparison with them, the rest of the world is but as lumber. In my esteem, Ezra the scribe and Nehemiah the tirshatha, though neither of them ever wore a crown, commanded an army, conquered any country, or was famed for philosophy or oratory, yet both of them, being pious praying men, and very serviceable in their day to the church of God and the interests of religion, were really greater men and more honourable, not only than any of the Roman consuls or dictators, but than Xenophon, or Demosthenes, or Plato himself, who lived at the same time, the bright ornaments of Greece. Nehemiah's agency for the advancing of the settlement of Israel we have a full account of in this book of his own commentaries or memoirs, wherein he records not only the works of his hands, but the workings of his heart, in the management of public affairs, inserting in the story many devout reflections and ejaculations, which discover in his mind a very deep tincture of serious piety and are peculiar to his writing. Twelve years, from his twentieth year (Neh 1:1) to his thirty-second year (Neh 13:6), he was governor of Judea, under Artaxerxes king of Persia, whom Dr. Lightfoot supposes to be the same Artaxerxes as Ezra has his commission from. This book relates, I. Nehemiah's concern for Jerusalem and the commission he obtained from the king to go thither, Neh 1:1-11, 2. II. His building the wall of Jerusalem notwithstanding the opposition he met with, ch. 3, 4. III. His redressing the grievances of the people, ch. 5. IV. His finishing the wall, ch. 6. V. The account he took of the people, ch. 7. VI. The religions solemnities of reading the law, fasting, and praying, and renewing their covenants, to which he called the people (ch. 8-10). VII. The care he took for the replenishing of the holy city and the settling of the holy tribe, ch. 11, 12. VIII. His zeal in reforming various abuses, ch. 13. Some call this the second book of Ezra, not because he was the penman of it, but because it is a continuation of the history of the foregoing book, with which it is connected (Neh 1:1). This was the last historical book that was written, as Malachi was the last prophetical book, of the Old Testament.

Matthew Henry: Nehemiah 12 (Chapter Introduction)

In this chapter are preserved upon record, I. The names of the chief of the priests and the Levites that came up with Zerubbabel (Neh 12:1-9). II. The succession of the high priests (Neh 12:10, Neh 12:11). III. The names of the next generation of the other chief priests (Neh 12:12-21). IV. The eminent Levites that were in Nehemiah's time (Neh 12:22-26). V. The solemnity of dedicating the wall of Jerusalem (v. 27-43). VI. The settling of the offices of the priests and Levites in the temple (Neh 12:44-47).

Constable: Nehemiah (Book Introduction)

Introduction

Title

This book, like so many others in the Old Testament, received its title from its principle character. The Septuagint (Greek) translation also had the same title, as does the Hebrew Bible.

As I mentioned in my notes on Ezra, the Jews kept Ezra and Nehemiah together for many years. The reason was the historical continuity that flows from Ezra through Nehemiah.

Writer and Date

The use of the first person identifies the author as Nehemiah, the governor of the Persian province of Judah (1:1-2:20; 13:4-31). His name means "Yahweh has comforted."

The mention of Darius the Persian in 12:22 probably refers to Darius II, the successor of Artaxerxes I (Longimanus).¹ Darius ruled from 423-404 B.C. The text refers to an event that took place in Darius' reign (12:22). Therefore Nehemiah must have written the book sometime after that reign began. Since there are no references to Nehemiah's age in the text, it is hard to estimate how long he may have lived. When the book opens, he was second in command under King Artaxerxes (cf. Daniel). If he was 40 years old then and 41 when he reached Jerusalem in 444 B.C., he would have been 62 years old in 423 B.C. when Darius replaced Artaxerxes. Consequently he probably wrote the book not long after 423 B.C., most likely before 400 B.C.²

Scope

The years of history the book covers are 445-431 B.C. or perhaps a few years after that.

In 445 B.C. (the twentieth year of Artaxerxes' reign, 1:1) Nehemiah learned of the conditions in Jerusalem that led him to request permission to return to Judah (2:5). He arrived in Jerusalem in 444 B.C. and within 52 days had completed the rebuilding of the city walls (6:15).

In 432 B.C. Nehemiah returned to Artaxerxes (13:6). He came back to Jerusalem after that, probably in a year or so. The record of his reforms following that return is in the last chapter of this book. Apparently Nehemiah completed all of them in just a few weeks or months.

Even though the book spans about 15 years, most of the activity Nehemiah recorded took place in 445-444 B.C. (chs. 1-12) and in 432-431 B.C. (ch. 13).

Chronology of the Book of Nehemiah
445	Nehemiah learned of conditions in Jerusalem and requested a leave of absence from Artaxerxes.
444	He led the Jews to Jerusalem. Repairs on the wall of Jerusalem began. The Jews completed rebuilding the walls. Nehemiah promoted spiritual renewal among the returnees.
443
442
441
440
439
438
437
436
435
434
433
432	Nehemiah returned to Artaxerxes ending his 12 years as governor of Judah. Malachi may have prophesied in Jerusalem.
431	Nehemiah may have returned to Jerusalem and began his second term as governor. More religious reforms apparently began.
430
429
428
427
426
425
424
423	Darius II began to reign.

Message³

For many years, believers regarded Ezra and Nehemiah as twin books. They called them 1 and 2 Ezra (or Esdras, the Greek transliteration of Ezra). Jerome, who lived in the fourth century A.D., gave 2 Ezra the name Nehemiah. This fact illustrates the close relationship that exists between these two books. A single story begins in Ezra and ends in Nehemiah. The history they record covers about 110 years (538-430 B.C.).

Let us notice three things about the returned exiles in this period, the restoration period, that God revealed in this Book of Nehemiah.

The people in view are the approximately 97,000 Israelites who returned from captivity, the remnant. They had no conscious national influence that arose from their purpose as a nation. They did not have much messianic hope either. There is no reference to this hope in Ezra, Nehemiah, or Esther.

The purpose of God was that His people should return to His Law. The civil reformation was secondary to the reading of the Law that took place in Jerusalem. The reading of the Law (ch. 8) led to the praying of the Levites (ch. 9), and that resulted in the making of a covenant (ch. 10). God's purpose was to put Israel back under the Law until Christ would come.

The Potter at work in this book continues the task of reshaping that He began in Ezra. His primary instrument at this time was Nehemiah. Nehemiah was not a king, a priest, or a prophet, but an ordinary citizen. He held a cabinet-level position under Artaxerxes, the Persian monarch. He became the governor of Judah later. Generally the kings of Israel had failed, the people had ignored the prophets, and the priests were corrupt. Therefore God chose a common man who built a wall around Jerusalem in a little over seven weeks so the people could give concentrated attention to the reading and exposition of God's Word. Nehemiah was a man like others God used before him, a man who lived and walked by faith. Joshua was such a person and was also neither king, prophet, nor priest. Nehemiah did for Israel in his day what Joshua had done in his.

Notice next three things about Nehemiah.

Nehemiah had an attitude of faith. He had remarkable confidence in God. This never wavered. He wanted to see God's purposes fulfilled (1:1-4). He expressed his concern in his inquiry and sorrow. His prayer and sorrow show his confidence in God's power (1:5-2:4; 4:9). Furthermore he purposed to cooperate with God so God's will would happen. He expressed this commitment in his activity.

Nehemiah also acted in faith. We can see his faith in three activities.

1. He acted cautiously (5:7). He examined the wall secretly and silently. Then he divided the work so every man built near his own house. This guaranteed the personal interest and diligence of the workers.

2. He acted courageously (13:11, 17). He started by himself, single-handedly. Then he stuck with the work determinedly until he finished it.

3. He acted without compromise.

He did not compromise with the enemies outside the wall. They tried to get him to compromise by using contempt (4:3), then conspiracy (4:8), and then cunning (6:2).

He did not compromise with the Jews inside the wall either. He did not allow the nobles to continue charging their poorer brothers interest (5:5). He did not allow a priest to give lodging to the enemy (13:4-5). Furthermore he did not permit mixed marriages with non-Jews (13:23).

Finally, Nehemiah achieved by faith. The workers built the walls in only 52 days. Nehemiah settled the people in the city and its suburbs. He expounded and enforced the Law of God. He also provided a place where the people could wait for God's salvation.

Combining Nehemiah's times with his character we get the message of this book. Nehemiah proves that seemingly impossible things are possible through prayer and hard work when people determine to trust and obey God, and when they put His interests first.

Like Nehemiah we live in dark times (cf. Isa. 50:10). We too have to deal with indifferent multitudes. As in his day, there is widespread disloyalty to God's truth today. As then, there is lack of enthusiasm for God's plans and purposes now. Not many Christians want to devote their every waking moment to the task God has commanded us to do.

Like Nehemiah we need to walk by faith in these dark times (cf. Hab. 2:4). We need to be as sure of God as he was. We need to act with God and for God even though it means strenuous effort. We also need to decline all compromise with those outside and inside the church. We need to trust God, to do our day's work faithfully, and leave the future to Him. May we all follow this great man's example of faith. May we live one day at a time (Matt. 6:11).

Constable: Nehemiah (Outline)

Outline

I. The fortification of Jerusalem chs. 1-7

A. The return under Nehemiah chs. 1-2

1. The news concerning Jerusalem 1:1-3

2. The response of Nehemiah 1:4-11

3. The request of Nehemiah 2:1-8

4. The return to Jerusalem 2:9-20

B. The rebuilding of the walls 3:1-7:4

1. The workers and their work ch. 3

2. The opposition to the workers ch. 4

3. The strife among the workers ch. 5

4. The attacks against Nehemiah 6:1-14

5. The completion of the work 6:15-7:4

C. The record of those who returned 7:5-72

II. The restoration of the Jews chs. 8-13

A. The renewal of the Mosaic Covenant chs. 8-10

1. The gathering of the people ch. 8

2. The prayer of the people ch. 9

3. The renewed commitment of the people ch. 10

B. The residents of the land 11:1-12:26

1. The residents of Jerusalem 11:1-24

2. The residents of the outlying towns 11:25-36

3. The priests and Levites 12:1-26

C. The dedication of the wall 12:27-47

1. Preparations for the dedication 12:27-30

2. The dedication ceremonies 12:31-47

D. The reforms instituted by Nehemiah ch. 13

1. The exclusion of foreigners 13:1-3

2. The expulsion of Tobiah 13:4-9

3. The revival of tithing 13:10-14

4. The observance of the Sabbath 13:15-22

5. The rebuke of mixed marriages 13:23-29

6. The summary of Nehemiah's reforms 13:30-31

Constable: Nehemiah

Nehemiah

Bibliography

Ackroyd, Peter R. I and II Chronicles, Ezra, Nehemiah. London: SCM Press, 1973.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

Allrik, H. L. "The Lists of Zerubbabel (Nehemiah 7 and Ezra 2) and the Hebrew Numerical Notation." Bulletin of the American Schools of Oriental Research 136 (December 1954):21-27.

Anderson, S. E. Nehemiah the Executive. Wheaton: Van Kampen Press, 1954.

Bahat, Dan. "Jerusalem Down Under: Tunneling along Herod's Temple Mount Wall." Biblical Archaeology Review 21:6 (November-December 1995):30-47.

Barber, Cyril. Nehemiah and the Dynamics of Effective Leadership. Neptune, NJ: Loizeaux Brothers, 1976.

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Bell, Robert D. "The Theology of Nehemiah." Biblical Viewpoint 20:2 (November 1986):56-63.

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_____. "A Theological Reading of Ezra-Nehemiah." Proceedings of the Irish Biblical Association 12 (1989):26-36.

Breneman, Mervin. Ezra, Nehemiah, Esther. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1993.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brockington, L. H. Ezra, Nehemiah and Esther. Greenwood, S.C.: Attic Press, 1969.

Broshi, Magen. "La population de l'ancienne Jerusalem." Revue Biblique 92 (1975):5-14.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Campbell, Donald K. Nehemiah: Man in Charge. Wheaton: Scripture Press Publications, Victor Books, 1979.

Clines, David J. A. Ezra, Nehemiah, Esther. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

_____. "Nehemiah 10 as an Example of Early Jewish Biblical Exegesis." Journal for the Study of the Old Testament 21 (1981):111-17.

Coggins, R. J. The Books of Ezra and Nehemiah. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Cross, Frank Moore, Jr. "A Reconstruction of the Judean Restoration." Journal of Biblical Literature 94:1 (March 1975):4-18.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Dulin, Rachel. "Leaders in the Restoration." The Bible Today 24:5 (September 1986):287-91.

Dumbrell, William J. "The Theological Intention of Ezra-Nehemiah." Reformed Theological Review 45:3 (September-December 1986):65-72.

Eskenazi, T. In an Age of Prose. Atlanta: Scholars Press, 1988.

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_____. "Medina in Ezra and Nehemiah." Vetus Testamentum 25:4 (October 1975):795-97.

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_____. "Nehemiah's Mission and Its Background." Bulletin of the John Rylands Library 37:2 (March 1955):528-61.

_____. "Sanaballat and the Samaritan Temple." Bulletin of the John Rylands Library 38:1 (September 1955):166-98.

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Copyright 2003 by Thomas L. Constable

Haydock: Nehemiah (Book Introduction)

THE BOOK OF NEHEMIAS;

commonly called THE SECOND BOOK OF ESDRAS.

INTRODUCTION.

This Book takes its name from the writer, who was cup-bearer to Artaxerxes, (surnamed Longimanus ) king of Persia, and was sent by him with a commission to rebuild the walls of Jerusalem. It is also called the Second Book of Esdras, because it is a continuation of the history begun by Esdras, of the state of the people of God after their return from captivity. (Challoner) --- Genebrard believes that the latter wrote the work. But how long must he thus have lived? and how come the lists to vary so much? (Calmet) --- We may allow that these variations are owing to the mistakes of transcribers, (1 Esdras ii. 1.) for the writer of both works was certainly inspired. Esdras lived a long time along with Nehemias; (chap. xii. 35.) and he may have left memorials, as well as the latter, from which the present work seems to be compiled. (Haydock) --- Some additions have been made since the days of Nehemias, articularly chap. xii. to ver. 26, or at least (Calmet) the five last of these verses. (Capel.) (Chronicles) --- The passage cited from the commentaries of Nehemias, (2 Machabees ii. 13.) is not to be found here; which shews that we have not his entire work, but only an abridgment, in which the author has adopted his words, with some few alterations. The fifth chapter seems to be out of its place, and also the dedication of the walls, chap. xii. 27. Nehemias was a person in great favour at the court of Persia; and of high birth, probably of the royal family, (Eusebius; Isidore; Genebrard in Chron.) as most of the ancients believe that all who governed, till the time of the Asmoneans, were of the tribe of Juda. Hence he styles Hanani his brother, (chap. i. 2.) and declines entering into the temple, chap. vi. 11. His name never occurs among the priests; and though we read [in] 2 Machabees i. 18, 21, jussit sacerdos Nehemias, (Tirinus) the Greek has, "Nehemias order the priests;" Greek: iereis: (Calmet; Huet; Du Hamel) and the title of priest sometimes is given to laymen at the head of affairs. (Haydock) --- In this character Nehemias appeared, by order of Artaxerxes: and notwithstanding the obstructions of the enemies of Juda, rebuilt the walls of Jerusalem, and returned after twelve years to court, making a second visit to his own country, a little before the death of the king, whom he probably survived only one year, dying the year of the world 3580, about thirty years after he had been appointed governor. (Calmet) --- In the two first chapters, we behold his solicitude for the welfare of his country, in the ten following his success, and in the last what abuses he corrected. (Worthington) --- He renewed the covenant with God, (chap. ix., and x.) sent for the sacred fire, and established a library at Jerusalem, 2 Machabees i. 19, 34., and ii. 13. (Haydock)

Gill: Nehemiah (Book Introduction)

INTRODUCTION TO NEHEMIAH

This book is, by the authors of the Vulgate Latin and Arabic versions, called the "Second" Book of Ezra, it being a continuation of the same history, and was by the Jews reckoned as one book with Ezra; Kimchi on Isa 9:7, calls it Ezra, so the Talmud ^a; and it has been quoted by Christian writers under his name; see the argument of the book of Ezra; but not as if it was written by him; for it is a clear case it was written by Nehemiah, whose name it bears, as appears from Neh 1:1 and throughout Nehemiah speaks of himself under the first person; and the style also is very different from that of Ezra, being plainer and easier than his. It has always had a place in the canon of Scriptures, both with Jews and Christians; and is of use to show the fulfilment of the prophecy of Zechariah, and especially of Daniel concerning the building of the wall of Jerusalem in troublesome times; to carry on the history of the Jews, and describe the state of the church in those times, what opposition was made to it, and what enemies it had, and what must be expected when any work of God is set about; it is the last of the historical books that was written, as is thought, and contains an history of the space of about twelve years, from the twentieth of Artaxerxes to the thirty second of his reign, see Neh 1:1.

Gill: Nehemiah 12 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 12

This chapter gives an account of the chief of the priests and Levites in the days of Zerubbabel, Jeshua, Joiakim, Eliashib, and Nehemiah, Neh 12:1, of the dedication of the wall of Jerusalem, and of the joy expressed on that occasion, Neh 12:27, and of the appointment of some persons over the treasuries for the priests, Levites, singers, and porters, Neh 12:44.