Now these are the priests and the Levites who went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra, Amariah, Malluch, Hattush, Shecaniah, Rehum, Meremoth, Iddo, Ginnethoi, Abijah, Mijamin, Maadiah, Bilgah, Shemaiah, and Joiarib, Jedaiah. Sallu, Amok, Hilkiah, and Jedaiah. These were the chiefs of the priests and of their brothers in the days of Jeshua.
Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who was over the thanksgiving, he and his brothers. Also Bakbukiah and Unno, their brothers, were close to them according to their offices. Jeshua became the father of Joiakim, and Joiakim became the father of Eliashib, and Eliashib became the father of Joiada, and Joiada became the father of Jonathan, and Jonathan became the father of Jaddua.
In the days of Joiakim were priests, heads of fathers’ households: of Seraiah, Meraiah; of Jeremiah, Hananiah; of Ezra, Meshullam; of Amariah, Jehohanan; of Malluchi, Jonathan; of Shebaniah, Joseph; of Harim, Adna; of Meraioth, Helkai; of Iddo, Zechariah; of Ginnethon, Meshullam; of Abijah, Zichri; of Miniamin, of Moadiah, Piltai; of Bilgah, Shammua; of Shemaiah, Jehonathan; and of Joiarib, Mattenai; of Jedaiah, Uzzi; of Sallai, Kallai; of Amok, Eber; of Hilkiah, Hashabiah; of Jedaiah, Nethanel.
As for the Levites, in the days of Eliashib, Joiada, and Johanan, and Jaddua, there were recorded the heads of fathers’ households; also the priests, in the reign of Darius the Persian.
Geneva Bible translators 1599 · Public Domain On vv1, 7, 8, 9, 12, 17 From Babylon to Jerusalem.
From Babylon to Jerusalem.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 8, 9, 10, 11, 22 Neh 12:1 Now these [are] the priests and the…
Neh 12:1 Now these [are] the priests and the Levites that went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra,
Ver. 1. Now these are the priests and the Levites] Ancestors to those that dedicated the walls; and here registered, as for honour’s sake to themselves, so to show that their successors, now employed in this work, were true priests and Levites of a right descent and alloy.
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That went up with Zerubbabel] Together with those that came afterwards with Ezra, Ezr 8:2-3; Ezr 8:18-19.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 4, 7, 9, 10, 11, 12, 22 The priests, i.e. the chief of the priests, as…
The priests, i.e. the chief of the priests, as they are called here, Neh 12:7, to wit, the heads of those twenty-four courses which David appointed by Divine direction, 1Ch 24. And whereas there are twenty-four, and here but twenty-two, and Neh 12:12, &c. only twenty, the reason of this difference may possibly be this, because two of the twenty-four courses were extinct in Babylon, or at least none of them was then returned; and two of the persons here named, Neh 12:2,5, to wit, Hattush and Mandish, may be omitted in the account of the posterity of these persons, Neh 12:12, &c., because they had no posterity. Possibly these were not the same courses which David had appointed, but others which Zerubbabel and Joshua had constituted in imitation of that order as far as they could.
Ezra: either this was another Ezra, or if it were the same mentioned Ezr 7, he lived to a great age; which may well be supposed, considering his great sobriety, and abstinence from those evil practices which shorten men’s lives, and his great piety, to which God promised long life, and withal the special providence of God confirming him so long in such a season wherein the church of God did greatly need his help and counsel.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 We have here the names, and little more than…
We have here the names, and little more than the names, of a great many priests and Levites, that were eminent in their day among the returned Jews. Why this register should be here inserted by Nehemiah does not appear, perhaps to keep in remembrance those good men, that posterity might know to whom they were beholden, under God, for the happy revival and re-establishment of their religion among them. Thus must we contribute towards the performance of that promise, Psa 112:6, The righteous shall be in everlasting remembrance. Let the memory of the just be blessed, be perpetuated. It is a debt we still owe to faithful ministers to remember our guides, who have spoken to us the word of God, Heb 13:7. Perhaps it is intended to stir up their posterity, who succeeded them in the priest's office and inherited their dignities and preferments, to imitate their courage and fidelity. It is good to know what our godly ancestors and predecessors were, that we may learn thereby what we should be. We have here, 1. The names of the priests and Levites that came up with the first out of Babylon, when Jeshua was high priest. Jeremiah and Ezra are mentioned with the first (Neh 12:1), but, it is supposed, not Jeremiah the prophet nor Ezra the scribe; the fame of the one was long before and that of the other some time after, though both of them were priests. Of one of the Levites it is said (Neh 12:8) that he was over the thanksgiving, that is, he was entrusted to see that the psalms, the thanksgiving psalms, were constantly sung in the temple in due time and manner. The Levites kept their turns in their watches, reliving one another as becomes brethren, fellow-labourers, and fellow-soldiers. 2. The succession of high priests during the Persian monarchy, from Jeshua (or Jesus), who was high priest at the time of the restoration, to Jaddua (or Jaddus), who was high priest when Alexander the Great, after the conquest of Tyre, came to Jerusalem, and paid great respect to this Jaddus, who met him in his pontifical habit, and showed him the prophecy of Daniel, which foretold his conquests. 3. The next generation of priests, who were chief men, and active in the days of Joiakim, sons of the first set. Note, We have reason to acknowledge God's favour to his church, and care of it, in that, as one generation of ministers passes away, another comes. All those who are mentioned Neh 12:1, etc., as eminent in their generation, are again mentioned, though with some variation in several of the names, Neh 12:12, etc., except two, as having sons that were likewise eminent in their generation - a rare instance, that twenty good fathers should leave behind them twenty good sons (for so many here are) that filled up their places. 4. The next generation of Levites, or rather a latter generation; for those priests who are mentioned flourished in the days of Joiakim the high priest, these Levites in the days of Eliashib, Neh 12:22. Perhaps then the forementioned families of the priests began to degenerate, and the third generation of them came short of the first two; but the work of God shall never fail for want of instruments. Then a generation of Levites was raised up, who were recorded chief of the fathers (Neh 12:22), and were eminently serviceable to the interests of the church, and their service not the less acceptable either to God or to his people for their being Levites only, of the lower rank of ministers. Eliashib the high priest being allied to Tobiah (Neh 13:4), the other priests grew remiss; but then the Levites appeared the more zealous, as appears by this, that those who were now employed in expounding (Neh 8:7) and in praying (Neh 9:4, Neh 9:5) were all Levites, not priests, regard being had to their personal qualifications more than to their order. These Levites were some of them singers (Neh 12:24), to praise and give thanks, others of them porters (Neh 12:25), keeping the ward at the thresholds of the gates, and both according to the command of David.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1, 2, 8, 9, 10, 12, 22 Now these are the priests and the Levites that…
Now these are the priests and the Levites that went up with Zerubbabel the son of Shealtiel, and Jeshua,.... Who went up from the captivity in Babylon to Jerusalem with them; the one was the prince, the other the high priest, the same with Joshua the high priest, Zac 3:1, the names of the priests are given in this and the six following verses:
Seraiah, Jeremiah, Ezra; not Jeremiah the prophet, who cannot be thought to live so long as through the captivity; but Ezra may be Ezra the priest and scribe, who might come up with Zerubbabel to Jerusalem, and return to Babylon again, and from thence come again as he did, in the seventh year of Artaxerxes, Ezr 7:1, though this by some (m) is not thought very probable.
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(m) Vid. Rainold de Lib. Apocryph. praelect. 153. p. 402, &c.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 8, 10, 12, 22 The chief of the priests and Levites that came…
The chief of the priests and Levites that came up with Zerubbabel, ver. 1-9. The succession of the chief-priests, ver. 10- 21. The eminent Levites, ver. 22-26. The wall dedicated, ver. 27- 43. The offices of the priests and Levites settled, ver. 44-47.
Priests - The chief of the priests, the heads of those twenty four courses which David appointed by divine direction, 1 Chron. xxiv, 1-19. And whereas there were twenty four, and here but twenty-two, and ver.
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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 vii, 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 7, 8, 22 Account of the priests and Levites that come up…
CHAPTER XII
Account of the priests and Levites that come up with
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Zerubbabel, 1-7.
Of the Levites, 8-21.
The Levites in the days of Eliashib, 22-26.
Of the dedication of the wall, and its ceremonies, 27-43.
Different officers appointed, 44-47.
NOTES ON CHAP. XII
Verse 1. Now these are the priests] Not the whole, but the chief of them, as we are informed, Ne 12:7; Ne 12:22-24. 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 on Ne 1:1.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 7, 8, 10, 12, 22 Neh 12:1. Now these are the priests — The…
Neh 12:1. 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 Neh 12:12, &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, (Neh 12:12, &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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 8, 10, 22 The priests - The number of the names here…
The priests - The number of the names here given, which is 22, is probably to be connected with that of the Davidic “courses,” which was 24 1Ch 24:7-18. Eight names are identical with those of the heads in David’s time. On comparing the present list with that of the families who sealed to Nehemiah’s covenant Neh 10:2-8, we shall find that the first sixteen recur in that document nearly in the same order; but that the last six are absent from it. It would seem that as these six declined to seal to Nehemiah’s covenant, they were placed below the rest here in a sort of supplementary list. Note especially the “and” which connects the second part of the lists with the earlier part, both in Neh 12:6 and in Neh 12:19.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 7, 8, 9, 10, 11, 12, 17, 19, 22 Priests. But not all, as some are omitted. See…
Priests. But not all, as some are omitted. See ver. 7, 22, &c. --- Josue, or Jesus, the high priest. --- Esdras, the famous scribe, who is supposed to have returned to Babylon, and to have been living under Nehemias, who came to Jerusalem 81 years after Zorobabel. If, therefore, Esdras was only 20 years old at the former period, he must have lived above 100 years, (Calmet) which is not improbable. (Lyranus; Tirinus, &c.) --- He returned again with many of his countrymen, by the king’s leave. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 1Now [And] these are the priests and the Levites…
Neh_12:1-47
1Now [And] these are the priests and the Levites that went up with Zerubbabel the son of Shealtiel and Jeshua: Seraiah, Jeremiah, Ezra , 2 Amariah, Malluch, Hattush, 3, 4, 5Shechaniah, Rehum, Meremoth, Iddo, Ginnetho, Abijah, Miamin, Maadiah, 6Bilgah, Shemaiah, and Joiarib, Jedaiah, 7Sallu, Amok, Hilkiah, Jedaiah. These were the chief of the priests and of their brethren in the days of Jeshua. 8Moreover [And] the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and 9Mattaniah, which was over the thanksgiving, he and his brethren. Also [And] Bakbukiah and Unni, their brethren, were over against them in the watches. 10And Jeshua begat Joiakim, Joiakim also [and Joiakim] begat Eliashib, and Eliashib 11begat Joiada, and Joiada begat Jonathan, and Jonathan begat Jaddua. 12And in the days of Joiakim were priests, the chief of the fathers: of Seraiah, Meraiah; 13, 14of Jeremiah, Hananiah; of Ezra, Meshullam; of Amariah, Jehohanan; of Melicu, Jonathan; of Shebaniah, Joseph; 15of Harim, Adna; of Meraioth, Helkai; 16of Iddo, Zechariah; of Ginnethon, Meshullam; 17of Abijah, Zichri; of Miniamin, 18, 19 of Moadiah, Piltai; of Bilgah, Shammua; of Shemaiah, Jehonathan; And 20, 21of Joiarib, Mattenai; of Jedaiah, Uzzi; of Sallai, Kallai; of Amok, Eber; of Hilkiah, Hashabiah; of Jedaiah, Nethaneel. 22The Levites in the days of Eliashib, Joiada, and Johanan, and Jaddua were recorded [according to the] chief of the fathers: also [and] the priests, to the reign of Darius the Persian. 23The sons of Levi, the chief of the fathers, were written [recorded] in the book of the Chronicles [book of the events of the times], even until the days of Johanan, the son of Eliashib. 24And the chief of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel with their brethren over against them to praise and to give thanks, according to the commandment of David the man of God, ward over against ward. 25Mattaniah, and Bakbukiah, [and] Obadiah, [were singers]. Meshullam, Talmon, Akkub, were porters keeping the ward at the thresholds [treasuries] of the gates. 26These were 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.
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27And at the dedication of the wall of Jerusalem, they sought the Levites out of all their places to bring them to Jerusalem, to keep the dedication with gladness [to keep the dedication and festivity], both with thanksgivings and with singing, with cymbals, psalteries and with harps. 28And the sons of the singers gathered themselves together, both out of the plain country [circuit] round about Jerusalem, and 29from the villages of Netophathi; also [and] from the house of Gilgal [Beth-gilgal], and out of the fields of Geba and Azmaveth: for the singers had builded their villages round about Jerusalem. 30And the priests and the Levites purified themselves, 31and purified the people, and the gates, and the wall. Then [And] I brought up the princes of Judah upon the wall, and appointed two great companies of them that gave thanks, whereof one went on the right hand upon the wall toward the dung gate [rubbish gate]. 32And after them went Hoshaiah, and half of the princes of 33, 34 Judah, and Azariah, Ezra, Meshullam, Judah, and Benjamin, and Shemaiah, 35and Jeremiah, and certain of the priests’ sons with trumpets; namely [the priests’ names have fallen out—here follow the Levites’ names] 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: 36And his brethren, Shemaiah, and Azarael, Milalai, Gilalai, Maai, Nethaneel, and Judah, Hanani, with the musical instruments of David the man of God, and Ezra the scribe before them. 37And at the fountain gate, which was over against them, [and over the fountain gate and in front of them], they went up by the stairs of the city of David, at the going up of the wall, above the house of David, even unto the water gate eastward.
38And the other company of them that gave thanks went over against them, and I after them, and the half of the people, upon the wall from beyond [past] the tower of the furnaces even unto the broad wall; 39and from above [past] the gate of Ephraim, and above [past] the old gate, and above [past] the fish gate, and the tower of Hananeel, and the tower of Meah, even unto the sheep gate: and they stood 40still in the prison gate. So [And] stood the two companies of them that gave thanks in the house of God, and I, and the half of the rulers with me: 41And the priests; Eliakim, Maaseiah, Miniamin, Michaiah, Elioenai, Zechariah, and Hananiah with trumpets; 42and Maaseiah, and Shemaiah, and Eleazar, and Uzzi, and Jehohanan, and Malchijah, and Elam, and Ezer. And the singers sang loud [made their voice to be heard], with Jezrahiah their overseer.
43Also [And] that day they offered great sacrifices, and rejoiced: for God had made them rejoice with great joy: [and] the wives also and the children rejoiced: so that the joy of Jerusalem was heard even afar off.
44And at that time were some [men] appointed over the chambers [which were] for the treasures, for the offerings, for the first fruits, and for the tithes to gather into them out of [according to] the fields of the cities the portions of the law [i.e., appointed by the law] for the priests and Levites: for Judah rejoiced [the joy of Judah was] for the priests and the Levites that waited [that stood at their posts]. 45And both the singers and the porters kept the ward of their God, and the ward of the purification [And they kept the ward (or charge) of their God, and the ward of the purification, and so did also the singers and the porters keep their ward], according to the commandment of David, and of Solomon his son. 46For in the days of David and Asaph [see note] of old, there were chief of the singers, and songs of praise and thanksgiving unto God. 47And all Israel in the days of Zerubbabel, and in the days of Nehemiah, gave the portions of the singers and the porters, every day his portion [the thing of a day on its day], and they sanctified [dedicated, as in 1 Chron. 26 28] holy things unto the Levites; and the Levites sanctified them unto the children of Aaron.
TEXTUAL AND GRAMMATICAL
1 Neh_12:38. לְמוֹאל for מוֹאֶל from the root יַאַל, according to Ewald. The usual form is מוּל or מוֹל. May it not be from אוּל, formed like a Hoph. participle?
EXEGETICAL AND CRITICAL
The Dedication of the Walls
Before the ceremony of the dedication is rehearsed, a preliminary statement regarding the priests and Levites, as chief actors in the dedication, is made.
Neh_12:1-9. This is a list of the principal priests and Levites who came with Zerubbabel from Babylon in the preceding century.
We have already spoken of the accidental identity of names, in many of these, with those who sealed the Covenant (Neh_10:1-8). If the question is here asked, “Why, then, are not the names of the sealers put down in Neh_12:12-21, as the representatives of the old priestly houses of Zerubbabel’s day?” the reply is that the sealers were in Eliashib’s day, but the representatives of the priestly families in Neh_12:12-21 were of Joiakim’s day, Eliashib’s father. The persons were not the same, and hence we do not look for the same names. We have three sets of names. In Neh_12:1-7 we have those of Jeshua’s time (i.e., Zerubbabel’s); in Neh_12:12-21, we have also those of Joiakim’s day. In Neh_10:1-8 we have those of Eliashib’s day.
But another question is raised by the fact that in Ezr_2:36-39 and Neh_7:39-42 only four orders of priests are said to have come up with Zerubbabel, to wit, those of Jedaiah, Immer, Pashur, Harim, i.e., the 2d, 3d, 5th and 16th orders, Pashur representing Malchijah, (see Neh_11:12), while here are twenty-two families. The answer is suggested by Keil that those four represent grand families (and not the four priestly orders) and these represent an inferior division into twenty-two, two of the names, Jedaiah and Harim, being accidentally the same with two of the four. I know not, however, why the four courses or orders may not be intended in Neh_7:39-42 and the twenty-two families belong to these four. Keil’s reasoning seems defective.
Neh_12:7. And of their brethren.—This does not refer to the Levites, for they are especially mentioned immediately afterward. It is a phrase in apposition, thus “chief of the priests, namely, their brethren.”
Jeshua or Joshua, the high-priest at the return from Babylon under Cyrus (B. C. 536), nearly a hundred years before.
Neh_12:8. We have already shown that the identity of names here with those in Nehemiah 10 is accidental. See notes on Neh_10:1-13, and the first note in this chapter. Hence the identification of Judah, Mattaniah and Bakbukiah with Hodijah (Neh_10:10), Mattaniah of Neh_11:17, and Bakbukiah of Neh_12:25 (which identification Keil suggests) is an error, as these last three were men of Nehemiah’s time (see Neh_12:26), while the first three were of Jeshua’s day, (see Neh_12:1; Neh_12:7).
This Mattaniah and his brethren were over the thanksgiving (’al huyyedoth) in Jeshua’s day. The Mattaniah of Neh_11:17 was “the principal to begin the thanksgiving in prayer” (rosh hat-tehillah yehodheh lat-tephillah) in Nehemiah’s day. The phrases are not identical. One refers to several men, the other to one.
Neh_12:9. Bakbukiah and Unni were chiefs of the Levitical relays, who, in Jeshua’s day, kept the watches over against the Levites commissioned to sing the thanksgivings. Mishmar must mean a watch or guard, even in Neh_13:14 and in Eze_38:7.
Neh_12:10-11. The pedigree of the high-priests from Zerubbabel’s time to the time of Alexander the Great, i.e., from B. C. 536 to B. C. 332. As Nehemiah’s government of Jerusalem was B. C. 446–434, we have this genealogy carried a century beyond him by a later hand. Jonathan is evidently a mistake in transcription for Johanan, as in Neh_12:22-23.
Neh_12:12-21. A list of the representatives in Joiakim’s day of the priestly houses whose names are obtained from those chiefs of the priests who came with Zerubbabel, as given in Neh_12:1-7.
Melicu = Malluch. Hattush is omitted (see Neh_12:2). Shebaniah = Shechaniah.Harim = Rehum.Meraioth = Meremoth.Miniamin = Miamin. Miniamin’s representative is omitted,—dropped accidentally in transcription. Sallai = Sallu. These changes in a list evidently intended to be a copy of one immediately preceding form a good instance of the uncertainty of names in these old genealogical registers.
Neh_12:22-23. An interjected statement by the later hand. The Levites were regularly to the time of Alexander the Great recorded by the names of their chiefs, and the priests also, that is, to the reign of Darius (Codomannus). But the book of the Chronicles (1 Chronicles 9.) only contained their names to Johanan’s high-priesthood. That is, probably in Jaddua’s time the record was no longer engrossed. Keil’s effort to make these verses refer to Nehemiah’s time as the ultimate is ingenious but forced. The days of Johanan and the days of Jaddua cannot mean the days in which they were living as young men or boys, but the days of their active high-priesthood. Hence the Darius is not Nothus, but Codomannus.
Neh_12:23-26. The Levites in Joiakim’s day and in Nehemiah’s time. Hashabiah = Hashabniah in Neh_9:5.
Sherebiah (see Neh_9:5). Jeshua, the son of Kadmiel. See Neh_9:4, where Jeshua and Bani and Kadmiel is probably for “Jeshua ben Kadmiel.” These were leaders of the singing Levites.
Mattaniah is put probably by mistake among the porters. He was a singer, (see Neh_11:17). The same remark may be made of Bakbukiah and Obadiah (Abda). See, as before, Neh_11:17.
Meshullam is Shallum in 1Ch_9:17. Porters keeping the ward at the treasuries of the gates.—See 1Ch_26:15; 1Ch_26:17. These were the store-chambers attached to the various gates, inner and outer, belonging to the temple.
Neh_12:26. Joiakim was probably high-priest when Ezra arrived at Jerusalem, Eliashib his son soon succeeding.
Neh_12:27. The preliminary statements regarding the priests and Levites being ended, here begins the account of the dedication of the walls. Out of all their places, for the Levites were scattered throughout the province (see Neh_11:3). To keep the dedication with gladness.—Instead of supposing a preposition wanting, we may take sim‘hah as a concrete and read to keep the dedication and festivity.
Psalteries and harps differed but slightly from one another. The nebel or psaltery had more strings than the kinnor or harp. They both rather resembled our guitar than our harp.
Neh_12:28. The sons of the singers.—Heb. Bené hamshorerim. That is the guild or company of singers of the three great Levitical families of Asaph, Heman and Jeduthun. The plain country round about Jerusalem.—Heb. hakkikkar sevivoth yerushalayim. There is no plain country round about Jerusalem. The kikkar must here be simply “circuit” (περίχωρος). Compare Neh_12:29.
If kikkar is to have here its specific meaning of “the valley of Jordan” (as Keil insists), then we must insert umin ‘hatzrê between hakkikkar and sevivoth (for an omission likely to happen) and read “the valley of Jordan and from the villages round about Jerusalem.” The idea that the valley of Jordan at Jericho could be said to be sevivoth yerushalayim (round about Jerusalem) is absurd.
Netophathi, the gentile noun without article, seems to be for Netophah, a place near Bethlehem (Neh_7:26). Beit Netif, which is fourteen miles west of Bethlehem, seems too far off.
Neh_12:29. And from the house of Gilgal.—Rather, and from Beth-haggilgal or Beth-Gilgal. Although we should look for a Jiljilia or a Beit-Jiljilia for the modern name of this place, yet as no such name occurs near Jerusalem, we may suppose Beit-Jala close to Bethlehem to be the modern representative.
Geba is now Jeba, six or seven miles north of Jerusalem. Azmaveth is not identified.
Neh_12:30. The purification of priests, Levites, people, gates and wall was accomplished, doubtless, by a series of prescribed sacrifices.
Neh_12:31. Read literally, appointed two great thanksgivings, i, e., two great thanksgiving-companies. Perhaps the thodhoth in Neh_12:27 has this concrete meaning.
Judah is used in this verse for the whole people of Israel.
Whereof one went on the right hand.—Literally, and processions on the right hand. The whole passage should read, and appointed two thanksgiving - companies and processions. On the right hand, etc. (i.e., the one on the right hand).
Although it is not mentioned, yet it is clear that the two processions started at the valley-gate, the same at which Nehemiah had started to examine the ruined walls of the city on his arrival (Neh_2:13). The valley-gate was at or south of the present Jaffa Gate (see on Neh_2:13). Dung-gate.—(See l. c.)
Neh_12:32-34. There followed the one thanksgiving company of Levites to the right (i.e., to the South) one-half the princes of Judah (i.e., chiefs of the entire Jewish people) with Hoshaiah at their head. The names in Neh_12:33-34 are the names of these princes. The names of Judah and Benjamin are not the tribal names.
Neh_12:35. And certain of the priests’ sons with trumpets.—This should close a section, as the names that follow are not of priests but of Levites. The priests’ names have probably dropped out. In the corresponding list of the other procession the priests’ names are given (see Neh_12:41). Priests’ Sons,i.e., sons of the priests, i.e., priests.
Zechariah, an Asaphite, is leader of those who bear the Davidic instruments of music.
Neh_12:36. Zechariah had eight with him, as Jezrahiah had eight with him in the other band (see Neh_12:42).
Ezra the scribe went before all except the thanksgiving-company of Neh_12:31, just as Nehemiah took this position in the other band (see Neh_12:38; Neh_12:40).
Neh_12:37. The fountain-gate we believe to have been near the pool of Siloam, and the water-gate to have been an interior gate not far from the present south wall of the Haram. (See for these and the stairs of the city of David the notes on Neh_3:15; Neh_3:26; also see Excur.). We may read this verse, and over the fountain gate and in front of them they went up over the stairs of the city of David at the going up of the wall above the house of David even unto the water-gate eastward. We explain this description thus; that the procession kept along the south wall of Zion until it reached a point on the descent of that wall over against the fountain-gate and the pool of Siloam. There it would be over the fountain-gate. At this point it turned north (“in front of them”), leaving the main wall and passing up over the line of the great stairs that led up to the city of David (Zion), where an inner wall ran up and along the eastern crest of Zion. This inner wall had a place called Beth-David below it on the side of the Tyropœon valley. (Or if me’al be translated “past,” then the Beth-David may be placed above). The procession would thus pass along Zion’s eastern front and cross over to Ophel and the water gate at a point where the Tyropœon was not so deep and broad.
Neh_12:38. And the other company of them that gave thanks. (See on Neh_12:31).
Read and the second thanksgiving company which went in the opposite direction, and which I followed and half the people (went) upon the wall past the tower of the furnaces even to the broad wall. By “the people” are meant those who formed the procession, not the people at large. The Heb. me’al here when used before “the tower of the furnaces” must mean “past.” We cannot conceive the procession’s passing over a tower. (See note on Neh_12:37, where the phrase “above the house of David” occurs). For “the tower of the furnaces” and “the broad wall,” see on Neh_2:8; Neh_2:11. Also see Excursus.
Neh_12:39. The gate of Ephraim must have been at the north-eastern extremity of the broad wall. The prison gate was on the north side of the temple, not connected with the palace prison of Jer_32:2. See Excursus. (For the other localities here mentioned, see on chap. 2 and Excursus.)
Neh_12:40-42. The latter part of Neh_12:40 and verses 41 and 42 belong before the former part of Neh_12:40. There may have been an error of transcription, or it may be a roughness of rhetoric.
Comp. Neh_12:41 with the first part of Neh_12:35, and verse 42 with Neh_12:35-36.
Neh_12:43. Great sacrifices,i.e., thank-offerings which were eaten by the offerers in a happy feast, after “the food of the offering made by fire unto the Lord” (Leviticus 3.)
Neh_12:44.1At that time.—Evidently the time of the dedication. Some.—Heb. “men.” The treasures (or stores) comprised the three sorts enumerated, to wit, the first-fruits, the tithes, and the free-will offerings. Out of the fields.—Rather, according to the fields.The portions of the law,i.e. the portions appointed by the law (as in margin). For Judah rejoiced for the priests and Levites that waited.—Rather, for Judah rejoiced in the priests and Levites who stood at their posts. The people gladly gave the prescribed offerings for the priests and Levites, so that there was no sense of burden upon them, nor any friction between the Levites and the people.
Neh_12:45. The singers and the porters formed two important bodies of Levites. They kept the ward, that is, performed their appointed duties. The verse is improperly divided in the E. V. It should read, And they (the priests and Levites of Neh_12:44) kept the ward of their God and the ward of the purification, and so did also the singers and the porters keep their ward. The priests and Levites attended to their duties of public worship and purifying, and the singers and porters observed their appropriate functions.
Neh_12:46-47. The wav before “Asaph” is generally supposed an error, and the verse is read “for in the days of David, Asaph of old was chief.” This will explain the singular “chief,” (the plural K’ri being unsupported). But still it is difficult to see why Asaph’s headship should be mentioned just here. It may be suggested that the Masorites are wrong, and that the 46th and 47th verses (Silluk being removed) should run together, “all Israel” being subject in both, anticipated in Neh_12:46, from Neh_12:47, thus: for in the days of David and Asaph, of old, chief of the singers and songs of praise and thanksgiving unto God,—and all Israel in the days of Zerubbabel and in the days of Nehemiah gave, etc. From David’s day to Nehemiah’s the care of Israel for the Levitical singers and porters was marked.
Sanctified,i.e., Brought as consecrated or dedicated. As in 1Ch_26:28.
The Levites brought as dedicated to the priests the tithe of that which was dedicated to them. (Num_18:26.)
HISTORICAL AND ETHICAL
1. Both the Heb. hanukkah and the Greek enkainia define a “dedication” as the initiation or beginning of a new thing. There is no notion of consecration in the word. There is no grace conferred or new nature implanted. Even in the dedication of the temple, it was only the Lord’s miraculous presence which consecrated the place. The dedication of the walls of Jerusalem by Nehemiah and his brethren was simply a joyful religious celebration of the work achieved under the gracious providence of God. The priests indeed purified the walls, but so they purified the people. Everything Jewish was purified; so that this purification is no distinct part of the dedication. The primal element in the dedication was joy, exhibited in music, vocal and instrumental, and in thanksgiving. There was a formal recognition of God’s mercy and loving-kindness by the assembled people.
2. The culminating point in the day’s observance was certainly when the two processions, after each passing over half the wall, met at the temple and united their praises with new emphasis, while “great sacrifices” were offered on the brazen altar. The high position of the temple would add much to the imposing character of this service.
3. The ministers of religion were not considered as useless, “non-producing” men by the godly Jews. Even the singers were reckoned worthy of a public support. It is a low, materialistic philosophy that cannot see the moral importance of leaders and teachers of religion in a community, and that without them material accumulation will only expedite national destruction.
HOMILETICAL AND PRACTICAL
Neh_12:1-26. It was without doubt a matter of piety that in the time after the exile, they restored more and more the old classes of priests and Levites which had existed before the exile. It was a necessity for the congregation, which deserved all consideration, to have again an equally manifold-numbered, complete equipment for the establishment of the beautiful service of the Lord, as before the exile. It was also for the priests and Levites themselves most important and wholesome that they should find themselves together again in the old divisions, and should also acknowledge their venerable ancestors as their heads. Who can estimate the blessing there is, when descendants remain conscious that they are preceded by many and ancient ancestors in piety and the service of God, when in families piety too becomes a matter of tradition, when the children know that parents and grand-parents have prayed for them, and particularly for their spiritual prosperity, and when they feel themselves called upon by this to pray again in turn for their children and grandchildren. It was an enviable time when in the Christian church likewise there were Aaronic families, when the children received an impulse from the example of parents and ancestors to devote themselves to the service of the word, and when the parents knew no higher joy than to see their children advancing to the same high office which their fathers had occupied. The first condition of a proper, worthy exercise of the office, which shall be rich in blessing, is indeed the pouring out of the Spirit, and the Spirit breathes where He listeth, but even in the Christian church the ordained ways hold an important position by the side of extraordinary ones. In connection with the fact that the number of the priests’ classes was about the same as before the exile, Beda’s remark is applicable: “Sic sæpe sancta ecclesia ex detriments suis majora recepit incrementa, cum uno per incuriam lapso in peccatum plures exemplo ejus territi ad persistendum in castitate fidei fiunt cautiores. Sæpe idem ipsi, qui peccaverunt, majores post actam pænitentiam bonorum operum fruclus ferre incipiunt, quam ante incursum peccati ferre consuerant. Sæpe ab hæreticis ecclesia vastata, postquam instantia catholicorum doctorum lucem veritatis recepit, plures ad cognoscendam tuendamque rationem recuperantes ejusdem veritatis filios procreavit. Neque enim unquam beati patres Athanasius, Ambrosius, Hilarius, Augustinus, et ceteri tales tot et tam magnificos in sanctam scripturam tractatus conderent, si non contra fidem rectam tam multifarius hæreticorum fuisset error ortus.”
Neh_12:27-43. The feast of dedication. 1. Whose part is it? The congregation’s, to which God has anew given protection and power against its enemies, but also the individual believer’s, when the Lord has secured to him his position, and has even enclosed it with a wall. 2. How is it to be celebrated? In that we purify ourselves from all that displeases the Lord, that we thankfully consecrate His gifts, that is, put them at His service, that we rejoice in them as a proof of the grace that desires our salvation, and thereby cause our faith to be strengthened, etc. 3. What blessing has it? It appropriates thus truly God’s gifts to us, and enkindles thus our zeal to honor God with new desire by consecration, devotion, and homage.—Beda: Facta autem civitas sancta dedicatur, cum, completo in fine sæculi numero electorum, ecclesia universaliter in cœlis ad visionem sui conditoris introducitur.—How must the congregation celebrate the feast of dedication? 1. With joyful thanks, that the power and salvation of the Lord has surrounded them as a wall for their protection against the world, and for their separation from the same. 2. With firm trust, that the Lord will still farther protect them. 3. With the sincere vow to hold themselves separate from the world, and to live to the Lord. True joy. 1. Its right, the God who has given us life, wishes also that it shall move joyfully; the God who always anew overwhelms us with favors, wishes that they should fulfil their mission, that is, make us happy, in the end holy. 2. Its occasion is God’s grace, which has strengthened, protected, assured, or elevated our lower or higher life. The chief sites in Jerusalem testified to this, and in the Christian church, yes, indeed, in our lives, all the heights testify thereof. 3. Its kind—it raises itself to God, is a joy in Him, that is, becomes a service to God and our neighbor.—Bede: Requiruntur et Levitœ spirituales, hoc est, assumpti in sortem regni de omnibus locis suis, quando mittet filius hominis angelos suos et congregabit electos suos a quatuor ventis, a summo terræ usque ad summum cœli. Faciunt illi dedicationem in lætitia, cantico, gratiarum actione, atque in organis musicorum variis, cum in perceptione œternœ vitœ invicem gaudebunt.—Starke: Dedications shall take place with praise and thanks, singing and praying, not with sins and wantonness. That should be the delight and joy of our hearts when we see that the city of God, that is, the Christian church, is protected by God within by the defence of faithful authorities. (Psa_58:2.) Christian joy, at the proper time, does not displease God.
Neh_12:44-47. What is also needful: 1. That there should be teachers and servants in the church. 2. That they should perform their service without being hindered in it by lower cares. 3. That the congregation should joyfully supply them with what is necessary for their support.—Bede: Hujus autem capituli nobis expositio allegorica in promptu est; quia dominus statuit eos, qui evangelium annuntiant, de evangelio vivere. Sed væ illis sacerdotibus ac ministris sanctorum, qui sumptus quidem cum gaudio debitos sumere a populo delectantur, sed nihil pro ejusdem populi student salute laborare, non aliquid sacri ducatus ei recte vivendo præbere, non de suavitate regni cœlestis ei quippiam dulce prædicando canere, sed nec januam ei supernœ civitatis aperire, municipatum in cœlis habendo, verum potius occludere perverse agendo probantur.—Starke: It is God’s will and command that with the treasure of the godly word and for the maintenance of the same, we should make a provision that churches, schools, and those who serve in them may be supported. (1Ch_27:20; 2Ch_24:8; 2Ch_31:4; 2Ch_34:9.)
Footnotes:
[1]The opinion that Neh_12:44-47 are an insertion by an other hand than Nehemiah’s is founded on the change from the 1st person to the 3d person, and from the assumption that here is described the same transaction as in Neh_13:10-13. The former argument is too weak to trust anywhere. (How would it apply to Ezra Nehemiah 7?) The latter argument is baseless, for the passage Neh_13:10-13 refers to a different event.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4, 9, 10, 11, 12 Abijah--one of the ancestors of John the Baptist (Luk…
Abijah--one of the ancestors of John the Baptist (Luk 1:5).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv21–22 LISTS OF THE PRIESTS AND LEVITES, Neh_12:1-26.
LISTS OF THE PRIESTS AND LEVITES, Neh_12:1-26.
In these verses we have, first, the list of priests and Levites that went up from Babylon with Zerubbabel, 1-9; next follows a genealogy of the high priests from Jeshua to Jaddua, 10-11: then the names of the chief fathers of the priestly houses in the days of Joiakim, 12-21; and, finally, sundry statements concerning the Levites, 22-26.
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It will be observed that the names in Neh_12:1-9 appear again with but a few changes in Neh_12:12-21, and many of them are also identical with names in the list of Neh_10:1-13. According to Keil, “the difference between the names in the two lists of chapters 10 and 12 is to be explained simply by the fact that the names of those who sealed the covenant, Nehemiah 10, are names neither of orders nor houses, but of heads of houses living in the days of Ezra and Nehemiah. Of these names a portion coincides, indeed, with the names of the orders and houses, while the rest are different. The sameness of names does not, however, prove that the individuals belonged to the house whose name they bore. On the contrary, it appears from Neh_12:13; Neh_12:16, that of two Meshullams, one was the head of the house of Ezra, the other of the house of Ginnethon.”
The names of the priests in Neh_12:1-7 are twenty-two, all descendants of Jedaiah, Immer, Pashur, and Harim, named in Neh_7:39-42. According to the Talmud, “four divisions of priests returned from captivity, namely, Jedaiah, Harim, Pashur, and Immer. These the prophets of the returned captives again divided into twenty-four; whereupon their names were written upon tickets and put in an urn, from which Jedaiah drew five, and each of the other three before-named divisions as many. It was then ordained by those prophets that even if the division of Jehoiarib (1Ch_24:7) should return, Jedaiah should, nevertheless, retain his position, and Jehoiarib should be associated with him.” In all this we observe how the returned exiles struggled to restore and preserve their ancient institutions and orders.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 7, 8, 9, 10, 12, 14, 17, 22 1. Now these … Jeshua] Cf. Ezr_2:1.
1. Now these … Jeshua] Cf. Ezr_2:1.
For the list beginning with Seraiah, see the parallel list of names in Neh_10:3-9 and Neh_12:12-21. The Ezra mentioned in this verse and Neh_12:13 must not be confounded with ‘the Scribe:’ he appears in Neh_10:3 as Azariah.
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The following table gives a comparison of the three lists:
Neh_10:3-9.
Neh_12:1-7.
Neh_12:12-21.
(1) Seraiah
Seraiah
Seraiah
(2) Azariah
Jeremiah
Jeremiah
(3) Jeremiah
Ezra
Ezra
(4) Pashhur
Amariah
Amariah
(5) Amariah
Malluch
Malluchi
(6) Malchijah
Hattush
(wanting)
(7) Hattush
Shecaniah
Shebaniah
(8) Shebaniah
Rehum
Harim
(9) Malluch
Meremoth
Meraioth
(10) Harim
Iddo
Iddo
(11) Meremoth
Ginnethoi
Ginnethon
(12) Obadiah
Abijah
Abijah
(13) Daniel
Mijamin
Miniamin
(14) Ginnethon
Maadiah
Moadiah
(15) Baruch
Bilgah
Bilgah
(16) Meshullam
Shemaiah
Shemaiah
(17) Abijah
and Joiarib
Joiarib
(18) Mijamin
Jedaiah
Jedaiah
(19) Maaziah
Sallu
Sallai
(20) Bilgai
Amok
Amok
(21) Shemaiah
Hilkiah
Hilkiah
(22)
Jedaiah
Jedaiah
We have, therefore, 22 priestly houses recorded, and there can be little doubt that the number 24 had been restored, but that two of the names have dropped out either in the course of transcription or in consequence of the defectiveness of the original lists. Of the four priestly houses who are mentioned in the lists of Ezra 2 and Nehemiah 7 as having gone up out of the captivity with Zerubbabel, i.e. Jedaiah, Immer, Pashhur, Harim, we find here the names of (22) Jedaiah and (8) Rehum = Harim. Immer may possibly be concealed in the name of (4) Amariah. Pashhur has dropped out entirely. The opinion of some is that the similarity of names in these lists is accidental, and that the three lists give us the names of individuals living at three different periods, Neh_12:1-7 in the days of Zerubbabel, Neh_10:1-8 in the days of Eliashib, Neh_12:12-21 in the days of Joiakim, which happen very often to resemble one another. But the improbability of this needs no demonstration.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 6, 7, 10, 11, 12, 14, 17, 22 (1-9) The priests and Levites of the First Return.
XII.
(1-9) The priests and Levites of the First Return.
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(1) Seraiah, Jeremiah, Ezra.—The first is the family name, represented by Jeshua. Of the two others we know nothing more than this record gives.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 17, 19, 22 LIST OF THE LEVITICAL AND PRIESTLY FAMILIES WHICH RETURNED…
LIST OF THE LEVITICAL AND PRIESTLY FAMILIES WHICH RETURNED FROM BABYLON WITH ZERUBBABEL. (Neh_12:1-9) This list receives elucidation and, to some extent, correction from two others:
1. That of the priestly families whose seals were set to the covenant; (Neh_10:2-8) and,
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2. That of the heads of the priestly courses under the high priest Joiakim. (Neh_12:12-21) The number of the names in each of the three lists is almost exactly the same (twenty-two or twenty-one); the names are for the most part the same; and they are given nearly in the same order. That they are the names of families appears most distinctly from the third list. (Neh_12:12-21)
Zerubbabel, the son of Shealtiel. See the comment on Ezr_3:2. Jeshua. The high priest of Zerubbabel"s time. Seraiah. Compare Neh_11:11 with the comment on that place. The original Seraiah was the high priest murdered by Nebuchadnezzar. (2Ki_25:18-21) Jeremiah and Ezra, who gave name to the second and third course, must not be regarded as the prophet or the scribe so named, but as persons of whom nothing more is known to us.
Vers. 1-26. Ministers in God"s temple.
These lists, once so important, are to us little more than fragmentary relics of a vanished system. They remind us how all that is external decays and passes away. They may, however, also suggest to us truths which abide and retain their worth throughout all ages.
I THE VARIETIES OF MINISTRY IN THE HOUSE OF GOD. Here, high priests, priests, Levites; chiefs and subordinates; singers and musicians; gate-keepers and guards of treasure-houses. In the Christian Church, pastors, preachers, evangelists, deacons, teachers of the young, etc. In the Church, in the wider sense, all are to minister in some way; secular relations and employments are to be deemed sacred; Holiness to the Lord" stamped on everything. (see Zec_14:20) In all, God may be served more really than by the high priest of the old covenant, if he were content with only outward ministration. And each, performing his appointed ministry faithfully, is acceptable to God. "All works are good, and each is best As most it pleases thee; Each worker pleases when the rest He serves in charity; And neither man nor work unblest Wilt thou permit to be.
II THE RIGHT OF MINISTRY. In the case of the ministers of the temple this was hereditary. Hence the importance of the genealogies. Under the gospel, as the service is spiritual, the ministers must be spiritual also. No ordination or appointment can make an unregenerate man a true minister of Christ, though it may give him authority to take part in the external services of the Church which appoints him. Such a man may, indeed, do good; but so does the devil, through the overruling power and grace of God. In like manner, all who would employ themselves in spiritual ministration of any kind, in the Church or in private life, should seek first to have the Spirit in their own hearts; and all who have the Spirit are priests of God for some service.
III THE SHORT DURATION OF EACH MINISTER"S WORK ON EARTH. If no other cause bring it to an end, death will. A motive to diligence and fidelity. "Work while it is day." A motive also for care to obtain, and to exercise in the earthly ministry, those spiritual qualities which insure an eternal sacred service in the heavenly temple.
IV THE SUCCESSION OF MINISTERS. If "one generation passeth away," "another generation cometh." The Jewish priesthood was perpetuated by the natural processes. More worthy of note and of thanksgiving is the unbroken succession of godly men from age to age in such a world as this, and of men qualified and willing to undertake the more difficult and arduous ministries. The One ever-living Head of the Church, the One ever-abiding Comforter, assure us that this will ever be the case. Stall the labourers are few, and constant prayer should be presented to "the Lord of the harvest, that he will send forth labourers into his harvest.
V THE UNCERTAINTY OF FAME. Many of the most excellent live and die unnoticed, and their names are found in no record; and many of the recorded names are not of the most worthy they may be in the register for quite other and inferior reasons. Besides, the recorded names soon become little more than names; and when it is otherwise, those who once owned them are not benefited by the distinction. The honour which comes from men cannot then be the chief reward of good service. Let us not seek it, but seek to act our part well, looking for the unfailing rewards which God bestows.
VI THE GREAT INFERIORITY OF THE MINISTRIES OF THE TEMPLE IN COMPARISON WITH THOSE OF THE CHRISTIAN CHURCH. "The least in the kingdom of heaven is greater than" the greatest prophet; but prophets were superior to priests, and the humblest Christian is, therefore, superior to the greatest priest of the Old Testament, as he is, indeed, to the greatest mere official in the Christian Church. He is a priest of a higher order; has greater privileges, approaches nearer to God, can offer really "spiritual sacrifices acceptable to God by Jesus Christ," and has the true qualification for spiritual service to his brethren. For he has that "unction from the Holy One," without which, whatever external office is filled, no spiritual functions can be exercised. But high above all others is the one great High Priest of our religion. All, and surpassingly more than all, that the whole order of priests of the law were in the national, external sphere, Christ is in the spiritual and eternal. All that they and their ministrations represented as types, he has become and accomplished. What they could not effect by the whole of their sacrifices from age to age he effected by the one offering of himself. In his qualifications for priesthood, combining sinless holiness and tenderest sympathy with sinners; in his nearness to God; in the efficacy of his priestly acts, he stands alone. He offered once for all the only atoning sacrifice; and by fulfilling all that was typified by the old sacrifices and priesthood he abolished them.
HOMILIES BY W. CLARKSON. Vers. 1-26, 44-47. Ministers of the Lord.
Twenty-six verses of this chapter are given to the record of the names of priests and Levites. That fact itself is suggestive. It is indicative of the high place which the ministers of God held in the national estimation. We meet in these chronicles with the names of few men of comparative wealth, or rank, or soldierly ability; but the names of the ministers of religion are recorded, and are thus immortalised. Concerning these we may learn
I THEIR RELATIVE VALUE IN THE STATE. "Judah rejoiced in the priests and Levites that waited stood at their posts (ver. 44). The worth of the "non-productive classes" of the community, however high their social position, has been said to be less than that of the man who "makes two blades of grass to grow where only one grew before." But the worth of this last is surely less by far than that of him who makes a true thought to live and grow in the mind where one false fancy throve before, who plants right principles in the soul, who is the means of cultivating fruits of righteousness in the hearts and lives of men. A number of men scattered all over the land who live to circulate that sacred truth which leads men into and along the way of wisdom, and to draw the hearts of men into fellowship with a holy God, must be dying a work of truest patriotism, second to none that can be mentioned. Well might "Judah rejoice in the priests and Levites that stood at their posts" (or that waited), and treasure their names in her archives. Well may England rejoice in her ministers of Christ who stand at their posts and do the work he has placed in their hands.
II THE PRINCIPLE OF THEIR APPOINTMENT (ver. 10). We are naturally struck with the expression (ver. 10), "And Jeshua begat Joiakim, Joiakim also begat Eliashib," etc. It brings before us as indeed all these family names do the hereditary principle adopted by God in the appointment of his ministers. The priestly and the Levitical office went from father to son. In that age, and under the system of religion appointed of God, there can be no doubt that this was the best possible principle. We have sad and striking instances, indeed, of its failure to secure purity and integrity. The cases of Eli and Samuel, whose sons "walked not in their fathers" ways," immediately suggest themselves. Yet there was an unquestionable spiritual force in this family arrangement. The sons and grandsons who looked back to their fathers, to their ancestors, as men that stood before God in his near presence, as men that taught Israel the sustaining, reviving, saving truths of religion, would gain a powerful incentive from the thought; and as they looked forward to their sons and their grandsons, to a remote posterity discharging the same sacred offices, a holy anticipation would join with a holy pride to keep them loyal to their faith and to their functions. With the Christian ministry the hereditary principle is in the background; it is a secondary, not primary, consideration. The first thing is fitness for the work, and the conviction that a man is personally called thereto by God"s own Spirit. "Aptness to teach" (1Ti_3:2) and to serve in the various offices of the ministry of Christ, with that earnest desire to "do good and to communicate" which argues a heaven-born inspiration, must be the decisive thing. Nevertheless, there is room for the influence of the family principle here. Many of the very best ministers of Christ are sons and grandsons of those who thus served their God and their generation before them; and these have been worthier and abler servants of their age because they have drawn inspiration from their fathers" lives and labours. In this our time there is much of holy influence and power to gain from those who have gone before us, and much to give to those who shall come after us. We should aim to
(1) be worthy of our ancestors, and to
(2) supply an incentive and example to our posterity.
III THEIR RECOMPENSE (vers. 44-47). So much did "Judah rejoice for (in) her priests and Levites" (ver. 44), that men had to be appointed "over the chambers for the treasures," first-fruits, tithes, and free-will offerings which the people freely brought to them. All those who held any sacred office including those of the Levites who were singers and porters, and "who kept the ward," i.e. did their work (ver. 45) received their recompense, and the people "sanctified" (set apart) "holy things" (their offerings to the Lord) to the Levites, and these gave their tenth to the "children of Aaron" (ver. 47). The Christian minister has his recompense, which is threefold.
1. It is present and temporal. "Sowing spiritual things, he expects to "reap carnal things". (1Co_9:11) He that is "taught in the word is to communicate unto him that teacheth in all good things". (Gal_6:6)
2. It is present and spiritual. In the approval of Christ his observant Lord; in the gratitude and affection of those whom he serves; in the excellency and success of his work intrinsically the highest and best of all works; and in the opportunities it provides for his own spiritual culture.
3. It is future. The smile of the Master in the day when "every man has praise of God;" the greeting again of those rescued and strengthened on earth; the "rule over many cities" to be enjoyed by those who wisely employ their talents here. C.
HOMILIES BY R.A. REDFORD. Vers. 1-47. Joy of Jerusalem.
"That day they offered great sacrifices, and rejoiced: for God had made them rejoice with great joy: the wives also and the children rejoiced: so that the joy of Jerusalem was heard even afar off" (ver. 43).
I THE CONSTITUENTS OF TRUE JOY. These are
1. Thankfulness and praise in the remembrance of the past and in confident anticipation of the future. The people recounted the mercies of the Lord. Their dedication of the completed walls represented their preparation by the grace of God for his worship and service; their defence against assaults from without; their unity and order as a people. So ought all rejoicing to be well founded on the faith which has full possession of our hearts, and the consecrated religious life which maintains that faith in- practice.
2. Purification. We should keep our religious joy separate from the joy of this world, which is deceit and corruption. Our rejoicing must be "in the Lord." Nor should we forget that the pleasantness of God"s house should be the chief support of a cheerful spirit. "They offered great sacrifices and rejoiced." The giving out of the heart in religious worship uplifts the whole strain of the life. A great expenditure of feeling in the pleasures of this world is exhausting to the nature, but religious emotion both purifies and exalts.
3. Fellowship. All rejoiced together high and low, rich and poor, the strong men, the wives and children. The true joy is not solitary and selfish, but reveals the unity of kindred minds and sympathising hearts. Family life is elevated by the cultivation of the spirit of social worship and praise, both in the larger circle of the congregation and in the smaller of the household. All joys brighten in the atmosphere of religious joy. Salt of faith should be mixed with the various elements of earthly life to keep them from corruption.
II A few hints to be gathered on THE METHOD OF PRAISE.
1. The gifts of nature should be sanctified and dedicated to religion. Possibility of a much higher development of the capacity of the Christian community. Musical ability a great responsibility. Importance of lifting up the expression of religious joy to a much higher stage, not by the increase of the sensuous element and mere ritualism, but by the thoughtful adaptation of the talents and acquirements of God"s people to give a pure and beautiful form to the spirit of praise.
2. The element of worship must always be supreme. They offered sacrifices and rejoiced. Music must not usurp the place of higher things. Mere enjoyment must never be the motive. Nor is praise the only attitude of the believer"s life. He appears in the temple as himself a sacrifice body, soul, and spirit unto God.
3. We must depend more or less upon the separation of individuals to be the leaders and helpers in giving expression to praise. Their support should be generous; their sanctification should be real. As much as possible the people of God should be independent of alliance with those whose dedication is not spiritual, but a mere secular engagement.
4. There was a recognition at Jerusalem of the labours and aims of holy men of former times. We should listen for the voice of the universal Church in our praise; then while it leads our chanting it exalts our ideal, and gives a wise variety to the form of our worship, keeping up the vitality and cheerfulness. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v1 Were written in the book of the chronicles.
Neh_12:1-28
Were written in the book of the chronicles.
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A book
I. A book unites the ages. Brings the past into the present; borrows the future to give the present significance. The sceptred spirits of history rule us still. With books the poorest enters the highest society: the loneliest need not be solitary.
II. A book reveals lifes importance. It gives permanence to thought. Life is a writing.
III. A book silently anticipates the judgment. A record may be appealed to: Is this thy handwriting? Gods Book of Remembrance. (J. Parker, D. D.)
Books
The commerce of books, says our gossiping Montaigne has the constancy and facility of its service for its own share: it goes side by side with me in my whole course, and everywhere is assisting to me: it comforts me in my age and solitude; it eases me of a troublesome weight of idleness, and delivers me at all times from a company that I dislike: and it blunts the point of griefs, if they are not extreme, and have not got an entire possession of my soul . . . books do not mutiny to see that I have only recourse to them for want of other more real, natural, and lively conveniences; they always receive me with the same kindness.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 EXPLANATORY NOTES.] “The list of the inhabitants of the…
EXPLANATORY NOTES.] “The list of the inhabitants of the province (chap. 11) is followed by lists of the priests and Levites (Neh_12:1-26). These different lists are, in fact, all connected with the genealogical register of the Israelite population of the whole province, taken by Nehemiah (Neh_7:5) for the purpose of enlarging the population of Jerusalem … Neh_12:1-9 contains a list of the heads of the priests and Levites who returned from Babylon with Zerubbabel and Joshua. The high priests during five generations are next mentioned by name (Neh_12:10-11). Then follow the names of the heads of the priestly houses, in the days of Joiakim, the high priest; and finally (Neh_12:22-26), the names of the heads of the Levites at the same period, with titles and subscriptions.”—Keil. According to Keil, “the difference between the names in the two lists of chapters 10, 12, is to be explained simply by the fact that the names of those who sealed the covenant (chap 10) are names neither of orders nor houses, but of heads of houses living in the days of Ezra and Nehemiah. Of these names a portion coincides, indeed, with the names of the orders and houses, while the rest are different. The sameness of names does not, however, prove that the individuals belonged to the house whose name they bore. On the contrary, it appears from Neh_12:13; Neh_12:16, that of two Meshullams, one was the head of the house of Ezra, the other of the house of Ginnethon.”
Neh_12:27. Out of all their places] The Levites were scattered through the province.
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Neh_12:30. Purified themselves … people … gates … wall] This was probably done by the sprinkling of water (Num_19:18), and the offering of sacrifices. (Compare 2Ch_29:21.) “The central point of the solemnity was a procession of two bands of singers upon the wall. Nehemiah brought up the princes of Judah upon the wall, and appointed two great companies and two processions. These went each upon the wall all in different directions, and stopped opposite each other at the house of God.… At the head of one procession went Ezra, the scribe, with one-half of the nobles; at the head of the second, Nehemiah with the other half.”—Keil. (See topography of the book of Nehemiah, pages 87–89.)
Neh_12:43. Great sacrifices] i. e. “thank offerings which were eaten by the offerers in a happy feast, after the food of the offering made by fire unto the Lord (Leviticus 3).”—Crosby. With Neh_12:44, according to Keil, Nehemiah’s Later Reforms begin, “at that time being used in a general sense.” Crosby differs, referring the phrase to the time of the dedication. Others postpone the dedication, making it one of the Later Reforms.
Neh_12:44. Portions of the law] That is, portions prescribed by the law for the priests and Levites. (See Num_18:20-24; Deu_18:1-8.) That waited] Literally, the ones standing; that is, standing to minister before the Lord. (Compare Deu_10:8.)
Neh_12:45. Kept the ward] Cared for all that concerned the temple; did their duty faithfully.
Neh_12:47. Sanctified unto the Levites] “To sanctify, said of the bringing of gifts and dues to the ministers of the sanctuary” (comp. 1Ch_26:27; Lev_27:14). On the matter itself, comp. Neh_10:38 seq., and Num_18:26-29.—Keil.
HOMILETICAL CONTENTS OF CHAPTER 12
Neh_12:27-43. The Dedication of the Wall.
Neh_12:23. A Book.
Neh_12:24. Posthumous Influence.
Neh_12:30. Beginning at the Right Place.
Neh_12:43. A Great Rejoicing.
Neh_12:43. True Joy.
Neh_12:44-47. Thanksgiving and Thanksliving.
Neh_12:46. The Good Old Times.
THE DEDICATION OF THE WALL
Neh_12:27-43. And at the dedication of the wall of Jerusalem they sought the Levites out of all their places, to bring them to Jerusalem, to keep the dedication, &c.
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. They that sow in tears shall thus reap.
I. We must inquire what was the meaning of this dedication of the wall. We will suppose it to include the dedication of the city too—the thing containing for the thing contained; and, therefore, it was not done till the city was pretty well replenished.
1. It was a solemn thanksgiving to God, for his great mercy to them in the perfecting of this undertaking, which they were the more sensible of, 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. 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 tenants, and their desire that it might still be his, 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. 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, 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 Nehemiah.
1. 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 doing of it, and the surrender must pass through their hands. When those solemn feasts were over (chaps. Neh_8:9), they had gone home to their respective posts to mind their cares 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. Observe in what method they proceed.
(1) They purified themselves. We are concerned to cleanse our hands, and purify our hearts, when any work for God is to pass through them. Themselves they purified, and then the people. 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. 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 them who are sanctified, houses and tables, and their creature comforts and enjoyments are sanctified (1Ti_4:4-5). 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, and to be his care.
(2) The princes, priests, and Levites walked round upon the wall in two companies, to signify the dedication of it all to God, the whole circuit of it. This procession is here largely described; one end of the ceremony being to affect them with the mercy they were giving thanks for, and to perpetuate the remembrance of it among them;
3. The people greatly rejoiced. 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, farther 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 be in them little of art, and they are far from being fine. It is observed that the women and children rejoiced; and their harmonies 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 return of praise, “in the courts of the Lord’s house, in the midst of thee, O Jerusalem!”—Matthew Henry.
A BOOK
Neh_12:23. The chief of the fathers were written in the book of the chronicles
THE BOOK OF THE CHRONICLES
A book is a marvel—why not say a standing miracle?
I. A book unites the ages. Brings the past into the present: borrows the future to give the present significance. The “sceptred spirits of history” rule us still. “The world’s grey patriarchs” thought for us. With books the poorest enters the highest society: the loneliest need not be solitary. A good book the truest guide, philosopher, friend.
II. A book reveals life’s importance. A book gives permanence to thought, because thoughts sway the world: gives permanence to deeds, because if good they encourage, if bad they warn. Life is a writing. And with deeper than Pilate’s meaning, “What I have written, I have written.”
III. A book silently anticipates the judgment. It is written. A record may be appealed to. Is this thy handwriting? God’s “Book of Remembrance.”
POSTHUMOUS INFLUENCE
Neh_12:24. The chief of the Levites … with their brethren over against them, to praise and to give thanks, according to the commandment of David the man of God.
A man’s influence after he is dead. He is still present with his people.
I. By his will. “The commandment of David.” The grip of the dead is on our fields and churches; schools and hospitals.
II. By his writings. Immortality of genius. David’s Psalms. Solomon’s proverbs. And outside the circle of sacred history, Shakespeare and Milton, Bunyan, and a thousand others. “Being dead, they yet speak.”
III. By his example. “David the man of God.” Goodness is greatness. Kind words; good deeds never die. “Let your light shine before men.” Intentional influence may fail: unconscious influence cannot. For good or evil a man lives. For good or evil his deeds will live after him. “The memory of the just is blessed.”
BEGINNING AT THE RIGHT PLACE
Neh_12:30. And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall.
I. A pure Church may make a sound commonwealth. “They purified themselves.” Like priest, like people. And as with the people so with the priest. Cleric and laic act and react on each other. Pulpit and pew not two but one. All history testifies that an impure priesthood means an impure people. “Be ye clean, that bear the vessels of the Lord.” Eli’s sons. Uzzah may not sustain the ark. Jesus swept the temple of the traffickers.
II. To a pure people all things are pure. “They purified the people, and the gates, and the wall.” Citizens and city: sanctuary and house: God’s work and their own.
“All things are sacred.
The eye of God is on them all
And hallows all.”
Jesus revealed God in the minutest. Peter’s vision. The present preparatory. “I think our fathers had a better, a grander, a diviner idea even of common life than we have, when they spoke about the trades and professions of men as being their calling. We sometimes use the word yet, though it has almost passed out of use. It is a pity, for there is a great thought in it. Why, it makes all the men, streets, shops, and warehouses to me, as I walk along, Divine objects. I feel that I am in a Divine place when I think of the men about me as following their calling. I feel that there is a God above men; that there in a God in human society; a God in the shops and counting-houses of London, touching and teaching every human being; and that every man is occupying the place, and putting his hand to the work, to which God has called him. Sometimes you may see a man at a certain calling which is but preparatory. He is meant for something else. Providence opens the way, and he goes up higher and does another thing. God has given us a spiritual vocation—a Divine calling in Jesus Christ, and we are to walk worthy of that vocation, here—doing all worldly things in a spiritual manner, preparatory to a higher calling which shall come one day, when we shall enter upon other forms of duty and service, to which the present inferior forms of duty and service faithfully fulfilled shall gradually prepare and fit us.”—Binney.
A GREAT REJOICING
Neh_12:43. That day they offered great sacrifices, and rejoiced: for God had made them rejoice with great joy: the wives also and the children rejoiced: so that the joy of Jerusalem was heard even afar off.
A great rejoicing as it should be.
I. Associated with the rites of religion. “Sacrifices.” Holy-day and holiday united. Holy-days joy-bringing times. Holidays not to be dissevered from the sacred nature of those who share them.
II. The outcome of a great deliverance. From captivity to freedom: exile to home: heathen surroundings to heaven-chosen city and divinely-built temple. The memory of God’s great goodness should awaken joy—a joy that all may share. “The wives also and the children rejoiced.”
III. The preparation for strong adhesion to the sacred cause. “The joy of the Lord is your strength.” And you must be strong to labour. Sacred festivals not an end but a means to an end. Get to give; know to communicate; experience to declare; rest to toil; share to serve—this is the will of God concerning us.
TRUE JOY
Neh_12:43. That day they offered great sacrifices, and rejoiced
I. Its right. The God who has given us life, wishes also that it shall move joyfully; the God who always anew overwhelms us with favours wishes that they should fulfil their mission; that is, make us happy, in the end holy.
II. Its occasion. God’s grace, which has strengthened, protected, assured or elevated our lower or higher life. The chief sites in Jerusalem testified to this, and in the Christian Church; yes, indeed, in our lives, all the heights testify thereof.
III. Its kind. It raises itself to God, is a joy in him, that is, becomes a service to God and our neighbours.—Dr. Schultz.
THANKSGIVING AND THANKSLIVING
Neh_12:44-47. And at that time were some appointed over the chambers for the treasures, for the offerings, for the first-fruits, and for the tithes, to gather into them out of the fields of the cities the portions of the law for the priests and Levites: for Judah rejoiced for the priests and for the Levites that waited. And both the singers and the porters kept the ward of their God, & c.
We have here an account of the remaining good effects of this universal joy that was at the dedication of the wall. When the solemnities of a thanksgiving-day leave such impressions on ministers and people, as that both are more careful and cheerful in doing their duty afterward, then are they indeed acceptable to God, and turn to a good account. So it was here.
I. The ministers were more careful than they had been of their work. The respect the people paid them upon this occasion encouraged them to diligence and watchfulness; “the singers kept the ward of their God,” attending in due time to the duty of their office; the porters too they “kept the ward of the purification,” this is, they took care to preserve the purity of the temple, by denying admission to those that were ceremonially unclean. When the joy of the Lord thus engageth us to our duty, and enlargeth us in it, it is then an earnest of that joy which, in concurrence with the perfecting of holiness, will be our everlasting bliss.
II. The people were more careful than they had been of the maintenance of their ministers. The people, at the dedication of the wall, among other things which they made matter of their joy, rejoiced “for the priests and the Levites that waited.” They had a great deal of comfort in their ministers, and were glad of them; when they observed how diligently they waited, and what pains they took in their work, they rejoiced in them. The surest way for ministers to recommend themselves to their people, and gain an interest in their affections, is to wait on their ministry, to be humble and industrious, and to mind their business; when these did so, the people thought nothing too much for them, to encourage them. The law had provided them their portions; but what the better were they for that provision, if what the law appointed them either was not duly collected or not justly paid them?
1. Care is here taken for the collecting of their dues. They were modest, and would rather lose their right than call for it themselves; the people were many of them careless, and would not bring it unless they were called upon; and therefore “some were appointed” whose office it should be “to gather” in to the treasuries, “out of the fields of the cities, the portions of the law for the priests and Levites,” that their portion might not be lost for want of being demanded. This is a piece of good service both to ministers and people, that the one may not come short of their maintenance, nor the other of their duty.
2. Care is taken that, being gathered in, it might be duly paid out. They gave the singers and porters their daily portion, over and above what was due to them as Levites; for we may suppose when David and Solomon appointed them their work, above what was required from them as Levites, they settled a fund for their further encouragement. Let those that labour more abundantly in the word and doctrine be counted worthy of this double honour. As for the other Levites, the tithes, here called the holy things, were duly set apart for them, out of which they paid the priests their tithe according to the law. Both are said to be sanctified. When what is contributed, either voluntarily or by law, for the support of religion, and the maintenance of the ministry, is given with an eye to God and his honour, it is sanctified, and shall be accepted of him accordingly; and it will cause the blessing to rest on the house, and all that is in it.—Matthew Henry.
THE GOOD OLD TIMES
Neh_12:46. The days of old
The aged regret, the young despise, these good old times. The old feed on memory, the young on hope. These place the golden age in the future, those in the past.
I. Nothing is necessarily good because it is old. “Hast thou marked the old way which wicked men have trodden?” Habit, education, tradition, prejudice play an important part in history.
II. That which is old is presumptively valuable. Good lasts. Truth is as old as the hills.
Application. Prove all things. Despise nothing. Gather treasures wherever they can be found. Be not blinded by passion. There is a soul of goodness in things that at first sight seem only evil. The present is a huge borrower from the dead past. Reverence the true word, the saintly deed whenever found. God is all, and in all things bright and good.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Dedication of the Wall of Jerusalem
The Dedication of the Wall of Jerusalem
1. The priests] The names in Neh_12:1-7 likewise appear with some variations in Neh_10:3-8 see also Ezr_2:36-39.
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8. The Levites] cp. Neh_10:9-14. Over the thanksgiving] RM 'over the choirs.'
10. Jeshua] The high priest who returned with Zerubbabel. The succession of high priests is carried down to Jaddua, who was contemporary with Alexander the Great, so that the six generations cover the period from 536 to about 340. Eliashib the grandson of Jeshua was contemporary with Nehemiah.
12-21. The names that are repeated in these vv. from Neh_12:1-7 present certain variations.
22. Johanan] probably the same as the 'Jonathan' of Neh_12:11. Darius] Since Jaddua was contemporary with Alexander the Great, the Darius here meant is probably Darius Codomannus. who was successively defeated by Alexander at the battles of the Granicus, Issus, and Arbela.
23. The book of the chronicles] some official record, not the 'Chronicles' of the OT.
24. Jeshua the son of Kadmiel] to be corrected to 'Jeshua, Binnui, Kadmiel': see Neh_12:8, Neh_10:9. Over against them] i.e. in the choir, where the singing was antiphonal.
25. The thresholds] RV 'the storehouses.'
26. In the days of Nehemiah] a date subsequent to the days of Joiakim, for the high priest in Nehemiah's time was Eliashib, son of Joiakim.
27. The dedication of the wall] It is reasonable to suppose that the dedication of the wall followed closely upon its completion (related in Neh_6:15), so that the events described in Nehemiah 8-10 may be later than those narrated in this c., which from the use of the first person (Neh_12:31, Neh_12:38, Neh_12:40) seems to be derived from Nehemiah's memoirs.
28. The plain country] better, 'The Plain' (lit. 'circle'), i.e. the S. end of the Jordan valley: cp. Neh_3:22. Others suppose the word to be used here in a general sense of the circuit of country round Jerusalem. Netophathi] RV 'the Netophathites.'
29. The house of Gilgal] RV 'Beth-gilgal.'
31. Two great companies, etc.] RV 'two great companies that gave thanks and went in procession.' Went on the right hand] The two companies probably mustered on the W. side of the city, facing eastward: the company on the right under Ezra then moved southward, whilst the company on the left under Nehemiah moved northward; and the two eventually reunited on the E. of the city near the Temple.
35. Zechariah] the overseer of the right-hand company, corresponding to Jezrahiah (Neh_12:42) in the other. His descent from Asaph suggests that he was a Levite, not a priest, so that for 'namely, Zechariah' should be substituted 'also Zechariah.'
37. And at the fountain gate, etc.] better, 'and by the fountain gate and straight on.'
38. Went over against them] The words over against them should probably be altered, by an easy correction, to 'on the left hand' (cp. Neh_12:31), and the whole should run, 'and the other company.. which went on the left hand, and I and half of the people after it (went) upon the wall above the tower of the furnaces.. and above the gate of Ephraim and by the old gate and by the fish gate,' etc.
39. The prison gate] RV 'the gate of the guard.'
40. In the house] better, 'at the house.'
44. Out of the fields] RV 'according to the fields': alluding to certain arrangements for storing. Portions of the law] RV 'portions appointed by the law.'
45. The ward] better, 'the charge': cp. 2Ch_13:11.
46. In the days, etc.] LXX has 'in the days of David Asaph was of old chief.'
47. Every day his portion] RV 'as every day required.' Sanctified them unto] RV 'sanctified for': i.e. Israel set apart as holy certain portions for the Levites, and the latter for the priests.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v1 Called Zorobabel, Mat 1:12; Mat 1:13.
Zerubbabel
Called Zorobabel, Mat 1:12; Mat 1:13.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 1. Priests and Levites at the time of the…
CHAPTER 12
1. Priests and Levites at the time of the return under Zerubbabel and Joshua (Neh 12:1-9)
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2. The descendants of Joshua, the high priest (Neh 12:10-11)
3. The heads of the priestly houses in the time of Joiakim (Neh 12:12-21)
4. Heads of Levitical houses (Neh 12:22-26)
5. The dedication of the walls (Neh 12:27-43)
6. Provisions for the priests and Levites, and other temple officials (Neh 12:44-47)
Neh 12:1-9. The names of the priests and Levites, who went up under Zerubbabel, the son of Shealtiel, and Jeshua (or Joshua), the High Priest, are recorded first. Ezra, mentioned in the first verse, is not the Ezra of the book of Ezra. According to the seventh verse these persons “were the chiefs of the priests and of their brethren in the days of Jeshua.” They constituted the heads of the twenty-four courses into which the priesthood was divided (1Ch 24:1-20). Only four heads of these courses had returned from the captivity; Jedaiah, Immer, Pasher and Harim. These were divided by Zerubbabel and Jeshua into the original twenty-four; but only twenty-two are mentioned in this record. The Abijah of verse 4 is one of the ancestors of John the Baptist (Luk 1:5).
Neh 12:10-11. This is the important register of the high priests, the descendants of Jeshua, or Joshua. From now on in the history of the Jewish people chronological reckonings were no longer made by means of the reign of kings, but by the successions of the high priests. Jaddua is unquestionably the same who is mentioned by Josephus, the Jewish historian. In his high priestly robes he met Alexander the Great as he besieged Jerusalem, and was the means of saving Jerusalem. Alexander fell on his face when he saw Jaddua, for the great king claimed to have seen this very scene in a dream vision. Inasmuch as Jaddua was not in office till a considerable time after the death of Nehemiah, the name Jaddua must have been added later, under the sanction of the Spirit of God, so that Jaddua’s descent might be preserved.
Neh 12:12-26. The heads of the priestly houses in the time of Joiakim (the son of Jeshua, verse 10) are here recorded, as well as the heads of the Levitical houses. The sentence, “also the priests, in the reign of Darius the Persian” (Darius Codomannus 336-331), was probably added later, under the direction of the Holy Spirit. Further comment on the recorded names is not needed.
Neh 12:27-43. A full and interesting account of the dedication of the walls follows the register of the names. The singers are mentioned first (verse 27-30) for it was the occasion of praise and great rejoicing. They gathered from everywhere to celebrate the dedication with singing, with cymbals, psalteries and with harps. No doubt the Psalms were used by this multitude of singers, as they gave thanks in holy song. What singing and rejoicing there will be some day when “the ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads” (Isa 35:10). A great procession was made around the walls. This was the main ceremony of the dedication. The procession was in two great companies, one going to the right, and the other to the left. The one company was headed by Nehemiah and the other probably by Ezra, the scribe. Hoshaiah (set free of the LORD) and half of the princes of Judah are mentioned first in the one company. The two companies gave thanks, no doubt responding one to the other. Perhaps they used Psalms 145-147. Thus singing and praising the LORD they came to the house of the LORD. Here the greatest praise was heard, by the whole company. Seven priests blew the trumpets and eight others with them. The singers’ chorus swelled louder and louder, so that the joyous sound was heard even afar off. Great sacrifices were offered and everybody rejoiced. It was God by His Spirit who produced this joy, “for God had made them rejoice with great joy.”
Neh 12:44-47. The servants of the Lord, the priests and the Levites, were not forgotten. They brought their tithes and there was an abundant provision for all. Such were the blessed results under the spiritual revival of Nehemiah and Ezra. But when we turn to the last book of the Old Testament, to Malachi, we learn that declension must soon have set in, for we hear there the very opposite from what is recorded here. “Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings” (Mal 3:8). Therefore a curse rested upon the nation (Mal 3:9-12).
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Priests and Levites who came up with Zerubbabel
Priests and Levites who came up with Zerubbabel
v. 1. Now, these are the priests and the Levites that went up with Zerubbabel, the son of Shealtiel, and Jeshua, in the preceding century, the names being taken from ancient records: Seraiah, Jeremiah, Ezra,
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v. 2. Amariah, Malluch, Hattush,
v. 3. Schechaniah (or Shebaniah), Rehum (or Harim), Meremoth (or Meraioth),
v. 4. Iddo, Ginnetho, Abijah,
v. 5. Miamin, Maadiah, Bilgah,
v. 6. Shemaiah, and Joiarib, Jedaiah,
v. 7. Sallu (or Sallai), Amok, Hilkiah, Jedaiah. These were the chief of the priests and of their brethren in the days of Joshua, the heads of the courses which remained of the twenty-four into which the priesthood was divided at the time of David, 1Ch 24:1-20. The four courses which had returned from the captivity had either been increased by later additions or had been subdivided, those not appearing in the list being such as had become extinct during the exile. No significance should be attached to the names, since the identity with those of a later day is often accidental.
v. 8. Moreover, the Levites: Joshua, Binnul, Kadmid, Sherebiah, ludah, and Mattaniah, which was over the thanksgiving, the choirmaster, or the leader in striking up the psalms of thanksgiving, as sung in the Temple services, he and his brethren.
v. 9. Also Bakbukiah and Unni, their brethren, were over against them in the watches, either stationed opposite them in the Temple or alternating with them in the office of guarding the Temple entrances.
v. 10. And Jeshua begat Joiakim, Joiakim also begat Eliashib, and Eliashib begat Joiada,
v. 11. and Joiada begat Jonathan, and Jonathan begat Jaddua.
v. 12. And in the days of Joia-kim, who was high priest at the time when Nehemiah was governor, were priests, the chief of the fathers, the heads of the priestly courses: of Seraiah, Meraiah; of Jeremiah, Hananiah;
v. 13. of Ezra, Meshullam; of Amariah, Jehohanan;
v. 14. of Melicu, called Malluch above, Jonathan; of Shebaniah, Joseph;
v. 15. of Harim, called Rehum above, Adna; of Meraioth, Helkai;
v. 16. of Iddo, Zechariah; of Ginnethon, Meshullam;
v. 17. of Abijah, Zichri; of Miniamin, of Moadiah, Piltai;
v. 18. of Bilgah, Shammua; of Shemaiah, Jehonathan;
v. 19. and of Joiarib, Mattenai; of Jedaiah, Uzzi;
v. 20. of Sallai, Kallai; of Amok, Eber;
v. 21. of Hilkiah, Hashabiah; of Jedaiah, Nethaneel. It seems, then, that the course of Hattush became extinct, and that the name of the representative of Miniamin has dropped out.
v. 22. The Levites in the days of Eliashib, Joiada, and Johanan (called Jonathan above),and Jaddua were recorded chief of the fathers, they were entered into the registers under the names of their chiefs until the time of Alexander the Great; also the priests, to the reign of Darius the Persian.
v. 23. The sons of Levi, the chief of the fathers, were written in the book of the chronicles, the public registers in which the genealogical lists were kept, even until the days of Johanan, the son of Eliashib.
v. 24. And the chief of the Levites: Hashabiah, Sherebiah, and Jeshua, the son of Kadmiel, with their brethren over against them, leaders of the singers among the Levites, to praise and to give thanks, according to the commandment of David, the man of God, 1 Chronicles 23-26,ward over against ward, as in verse 9.
v. 25. Mattaniah, and Bakbukiah, Obadiah, Meshullam, Talmon, Akkub, were porters, although the names of some singers are included, keeping the ward at the thresholds of the gates, at the chambers for storage attached to the various gates, where the people could immediately deposit their gifts.
v. 26. These were in the days of Jehoiakim, the son of Joshua, the son of Jozadak, that is, when Jehoiakim was high priest, and in the days of Nehemiah, the governor, and of Ezra, the priest, the scribe. To hold office as priest or Levite it was necessary that a man could prove his descent from Levi. At the present time the call of the congregation is necessary in order that a man may officiate as preacher or teacher.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 8, 10, 12, 15, 22 who came up
who came up
"who arrived from Babylonia"
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with Zerubbabel
"under the leadership of Zerubbabel"
Zerubbabel ... Shealtiel ... Jeshua ... Seraiah ... Jeremiah ... Ezra ... Amariah ... Malluk ... Hattush ... Shecaniah ... Rehum ... Meremoth
These are names of men. (See: How to Translate Names)
Jeshua
The original readers would have understood that Jeshua was the high priest. AT: "Jeshua the high priest" (See: Assumed Knowledge and Implicit Information)
translationWords
priest
Levi
son
Ezra
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 7, 8, 10, 12 12:1-26 These lists of priests and Levites include a…
12:1-26 These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).
12:1-9 priests and Levites who returned with Zerubabbel . . . and Jeshua: See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.