Nehemiah 12: Summary and Commentary

Verse 1

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.

Verse 7

12:7 leaders of the priests: Cp. Ezra 2:36-39. • Jeshua was the high priest in Jerusalem when the people returned from captivity shortly after 538 BC (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 BC when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).

Verse 8

12:8-9 Their associates . . . stood opposite: To provide antiphonal singing (12:24; Ezra 3:1-11).

Verse 10

12:10-11 Joiakim probably served in the early years of Ezra’s service. • Eliashib and Joiada served during Nehemiah’s time (3:1; 13:4, 28). • Johanan: An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 BC) and Josephus (Antiquities 11.5.4, AD 93) both mention Johanan serving after Nehemiah’s time.

Verse 12

12:12-21 This list was probably compiled when Joiakim was high priest (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.

Verse 27

12:27-43 The dedication of the new wall probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.

12:27-29 Since few Levites had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those throughout the land were recruited to create two impressive choirs and orchestras. • Netophathites were from near Bethlehem (1 Chr 2:54). • Beth-gilgal was near Jericho. • Geba and Azmaveth were in the territory of Benjamin.

Verse 30

12:30 The dedication ceremony required that the priests and Levites be purified and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).

Verse 31

12:31-37 This impressive march proceeded southward along the top of the wall to the Dung Gate at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of the house of David and up to the Water Gate (3:26; 8:1) near the Temple.

Verse 35

12:35 Long, slender, metal trumpets were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants of Asaph.

Verse 38

12:38-39 The second choir . . . went northward, up the western wall past the Broad Wall (3:8), the Old City Gate (3:6), and the Fish Gate (3:3), then across the northern side of the wall until it came to the Sheep Gate (3:1) on the northeast corner of the Temple. • The Guard Gate might be the Inspection Gate (3:31).

Verse 43

12:43 This community celebration included everyone. God was the true source of their great joy because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.

Verse 44

12:44-47 On that day, the day of the dedication of the wall (12:44; 13:1), men were appointed to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were to collect the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform the service of their God (probably sacrifices; see Lev 1–5), and to oversee the service of purification of those people who were unclean. They also purified pans, knives, and clothing used in Temple worship as described in Lev 11–15 (see also 1 Chr 23:28).

Verse 46

12:46 David had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put Asaph, along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).

Verse 47

12:47 From the time of the first returnees to Jerusalem in the days of Zerubbabel in 538 BC (Ezra 3:1) until the time of Nehemiah around 445 BC, Israelites brought food for those working at the Temple. Most of the Levites lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).

Verse 1

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.

Verse 27

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

I. We must enquire what was the meaning of this dedication of the wall; we will suppose it to include the dedication of the city too (continens pro contentothe thing containing for the thing contained), and therefore it was not done till the city was pretty well replenished, Neh 11:1. It was a solemn thanksgiving to God for his great mercy to them in the perfecting of this undertaking, of which they were the more sensible because of the difficulty and opposition they had met with in it. 2. They hereby devoted the city in a peculiar manner to God and to his honour, and took possession of it for him and in his name. All our cities, all our houses, must have holiness to the Lord written upon them; but this city was (so as never any other was) a holy city, the city of the great King (Psa 48:2 and Mat 5:35): it had been so ever since God chose it to put his name there, and as such, it being now refitted, it was afresh dedicated to God by the builders and inhabitants, in token of their acknowledgment that they were his tenants, and their desire that it might still be is and that the property of it might never be altered. Whatever is done for their safety, ease, and comfort, must be designed for God's honour and glory. 3. They hereby put the city and its walls under the divine protection, owning that unless the Lord kept the city the walls were built in vain. When this city was in possession of the Jebusites, they committed the guardianship of it to their gods, though they were blind and lame ones, Sa2 5:6. With much more reason do the people of God commit it to his keeping who is all-wise and almighty. The superstitious founders of cities had an eye to the lucky position of the heavens (see Mr. Gregory's works, p. 29, etc.); but these pious founders had an eye to God only, to his providence, and not to fortune.

II. We must observe with what solemnity it was performed, under the direction of Neh 1:1-11. The Levites from all parts of the country were summoned to attend. The city must be dedicated to God, and therefore his ministers must be employed in the dedicating of it, and the surrender must pass through their hands. When those solemn feasts were over (ch. 8 and 9) they went home to their respective posts, to mind their cures in the country; but now their presence and assistance were again called for. 2. Pursuant to this summons, there was a general rendezvous of all the Levites, Neh 12:28, Neh 12:29. Observe in what method they proceeded. (1.) They purified themselves, Neh 12:30. We are concerned to cleanse our hands, and purify our hearts, when any work for God is to pass through them. They purified themselves and then the people. Those that would be instrumental to sanctify others must sanctify themselves, and set themselves apart for God, with purity of mind and sincerity of intention. Then they purified the gates and the wall. Then may we expect comfort when we are prepared to receive it. To the pure all things are pure (Tit 1:15); and, to those who are sanctified, houses and tables, and all their creature comforts and enjoyments, are sanctified, Ti1 4:4, Ti1 4:5. This purification was performed, it is probable, by sprinkling the water of purifying (or of separation, as it is called, Num 19:9) on themselves and the people, the walls and the gates - a type of the blood of Christ, with which our consciences being purged from dead works, we become fit to serve the living God (Heb 9:14) and to be his care. (2.) The princes, priests, and Levites, walked round upon the wall in two companies, with musical instruments, to signify the dedication of it all to God, the whole circuit of it (Neh 12:36); so that it is likely they sung psalms as they went along, to the praise and glory of God. This procession is here largely described. They had a rendezvous at one certain lace, where they divided themselves into two companies. Half of the princes, with several priests and Levites, went on the right hand, Ezra leading their van, Neh 12:36. The other half of the princes and priests, who gave thanks likewise, went to the left hand, Nehemiah bringing up the rear, Neh 12:38. At length both companies met in the temple, where they joined their thanksgivings, Neh 12:40. The crowd of people, it is likely, walked on the ground, some within the wall and others without, one end of this ceremony being to affect them with the mercy they were giving thanks for, and to perpetuate the remembrance of it among them. Processions, for such purposes, have their use. (3.) The people greatly rejoiced, Neh 12:43. While the princes, priests, and Levites, testified their joy and thankfulness by great sacrifices, sound of trumpet, musical instruments, and songs of praise, the common people testified theirs by loud shouts, which were heard afar off, further than the more harmonious sound of their songs and music: and these shouts, coming from a sincere and hearty joy, are here taken notice of; for God overlooks not, but graciously accepts, the honest zealous services of mean people, though there is in them little of art and they are far from being fine. It is observed that the women and children rejoiced; and their hosannas were not despised, but recorded to their praise. All that share in public mercies ought to join in public thanksgivings. The reason given is that God had made them rejoice with great joy. He had given them both matter for joy and hearts to rejoice; his providence had made them safe and easy, and then his grace made them cheerful and thankful. The baffled opposition of their enemies, no doubt, added to their joy and mixed triumph with it. Great mercies call for the most solemn returns of praise, in the courts of the Lord's house, in the midst of thee, O Jerusalem!

Verse 44

We have here an account of the remaining good effects of the 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 afterwards, then they are indeed acceptable to God and turn to a good account. So it was here. 1. 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, Neh 12:45. The singers kept the ward of their God, attending in due time to the duty of their office; the porters, too, kept the ward of the purification, that 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 engages us to our duty, and enlarges us in it, it is then an earnest of that joy which, in concurrence with the perfection of holiness, will be our everlasting bliss. 2. 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 for the Levites that waited, Neh 12:44. 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. Note, The surest way for ministers to recommend themselves to their people, and gain an interest in their affections, is to wait on their ministry (Rom 12:7), to be humble and industrious, and to mind their business. When these did so the people thought nothing too much to do for them, to encourage them. The law had provided then their portions (Neh 12:44), but what the better were they for that provision if what the law appointed them either was not duly collected or not justly paid to them? Now, (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 their dues unless they were called upon; and therefore some were appointed whose office it should be to gather into the treasuries, out of the fields of the cities, the portions of the law for the priests and Levites (Neh 12:44), 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, they might be duly paid out, Neh 12:47. They gave the singers and porters their daily portion, over and above what was due to them as Levites; for we may suppose that when David and Solomon appointed them their work (Neh 12:45, Neh 12:46), 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, Eze 44:30.

Verse 4

Abijah—one of the ancestors of John the Baptist (Luk 1:5).

Verse 9

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

Verse 10

SUCCESSION OF THE HIGH PRIESTS. (Neh. 12:10-47)

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

Verse 11

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

Verse 12

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

Verse 23

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

Verse 27

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

Verse 43

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

Verse 44

portions of the law—that is, "prescribed by the law."

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

Verse 45

the singers and the porters kept . . . the ward of the purification—that is, took care that no unclean person was allowed to enter within the precincts of the sacred building. This was the official duty of the porters (Ch2 23:19), with whom, owing to the pressure of circumstances, it was deemed expedient that the singers should be associated as assistants.

Verse 47

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

Next: Nehemiah Chapter 13