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PART IV.
DEDICATION OF THE WALL OF JERUSALEM UNDER NEHEMIAH AND EZRA, WITH NEHEMIAH'S ARRANGEMENT OF THE TEMPLE OFFICERS, AND HIS EFFORTS FOR THE REFORM OF RELIGION (Neh_12:27-47, AND Neh_13:1-31.).
The dedication of a city wall was, so far as we know, a new thing in Israel; but it had been customary from a remote time to dedicate houses (Deu_20:5); and natural piety extended this practice to aggregations of houses, and to the limit or fence by which they were practically made one. The priestly order had shown its sense of the fitness of such a consecration when they raised their portion of the wall, and had at once "sanctified it" (Neh_3:1). Nehemiah now, by the ceremony which he planned and carried out, placed the whole circuit of the wall under the Divine protection, confessing in this solemn act the intrinsic worthlessness of mere walls and bulwarks, unless God lends them strength and makes them a protection against enemies.
Neh_12:27
And at the dedication … they sought the Levites. The nexus of this passage seems to be with Neh_11:36; and we may suppose that originally it followed immediately on Neh_11:1-36.—the lists (Neh_12:1-26) being a later insertion. The author, having (in Neh_11:36) told us of the wide dispersion of the Levites, now notes that they were summoned from all the places where they dwelt, and brought (one and all) to Jerusalem for the solemnity of the dedication. To keep the dedication with gladness, both with thanksgiving and with singing, etc. Solomon's dedication of the temple was the pattern followed. As he had made the service altogether one of praise and thanksgiving (2Ch_5:13), and had employed in it cymbals, trumpets, psalteries, and harps (ibid. Neh_11:12), so Nehemiah on the present occasion.
Neh_12:28
The sons of the singers. i.e. the Levites who belonged to the class of singers (1Ch_15:16-22; Neh_7:44, etc.). The plain country round about Jerusalem. Dean Stanley understands by this "the Jordan valley"; but that is a district too remote to be intended by the words "round about Jerusalem." The valleys of Hinnom and Jehoshaphat better suit the description. The villages of Netophathi. Rather, "of the Netophathites" (see 1Ch_9:16), or people of Netophah, which was a country town not far from Bethlehem.
Neh_12:29
From the house of Gilgal. Rather, "from Beth-Gilgal," which was the name now borne by the Gilgal due north of Jerusalem. Out of the fields of Geba. See above, Neh_11:31. And Azmaveth, Compare Ezr_2:24; Neh_7:28. Azmaveth was a Benjamite town, not far from Anathoth. The singers had built themselves villages round Jerusalem. Such of the singers as were not located in Jerusalem itself fixed their dwellings in the immediate neighbourhood, in order the more readily to attend the temple service.
Neh_12:30
The priests and the Levites purified themselves. On this occasion there is no preference of the Levites over the priests, as in 2Ch_29:34 and Ezr_6:20. Both classes were, it would seem, equally zealous, and equally forward to purify themselves. And the gates and wall. Inanimate things might contract legal defilement (Deu_23:14; Le 14:34-53). In case either the wall or the gates should be in any such way unclean, they were made to undergo a legal purification before the ceremony of the dedication began.
Neh_12:31
I brought up the princes of Judah upon the wall, and appointed two great companies. Nehemiah caused all the chiefs of the nation, both lay and clerical, to mount upon the wall, and there marshalled them into two companies, composed of clergy and laity intermixed, one of which he placed under the direction of Ezra (verse 36), while of the other he took the command himself (verse 38). The place of assemblage must have been some portion of the western wall, probably the central portion, near the modern Jaffa gate. From this Ezra's company proceeded southward, and then eastward, along the southern wall, while Nehemiah's marched northward, and then eastward, along the northern wall, both processions meeting midway in the eastern wall, between the "water" and the "prison" gates. Toward the dung gate. On the position of this gate, see the comment on Neh_2:13.
Neh_12:32
After them. After the singers, who in each procession took the lead. Hoshaiah is perhaps the "Hoshea" of Neh_10:23, who "sealed to" the covenant. Half the princes of Judah. The other half were with Nehemiah in the other "company" (verse 40).
Neh_12:33, Neh_12:34
Azariah, Ezra, and Meshullam. Next to the "princes" came two priestly families—those of Azariah (or Ezra) and Meshullam (ch. x, 2, 7); then Judah and Benjamin, or certain lay people of those tribes; after them two other priestly families—those of Shemaiah and Jeremiah (Neh_10:2, Neh_10:8; Neh_12:1, Neh_12:6).
Neh_12:35
Certain of the priests' sons with trumpets. Compare Neh_12:41. A body of priests, who blew trumpets, accompanied each procession, following closely upon the "princes," and followed by a body of Levites. Namely, Zechariah. There is nothing corresponding to "namely" in the original; and it is clear that Zechariah was not a "priest's son," but a Levite, since he was descended from Asaph. Probably a vau conjunctive has fallen out before his name.
Neh_12:36
The musical instruments of David. Cymbals, psalteries, and harps. See above, Neh_12:27, and comp. 1Ch_15:16, 1Ch_15:19-21. The Jews had become acquainted with a great variety of musical instruments during the captivity (Dan_3:7; Psa_150:4, Psa_150:5), but rigidly excluded all except the old instruments from the service of religion. Ezra the scribe before them. As their leader. It is interesting to find no jealousy separating Ezra from the governor who had superseded him. As the two conjointly had addressed the people on a former occasion (Neh_8:9), so now they conjointly conducted the ceremony of the dedication.
Neh_12:37
At the fountain gate. See above, Neh_2:14 and Neh_3:15. Which was over against them. There is no "which was" in the original; and it was clearly not the gate, but the steps, that were "over against them." They came to the fountain gate in the course of their perambulation of the wall, and there saw, "opposite to them," the steps that led up to the city of David. By these they ascended the eastern hill, and mounting upon the wall once more, followed its course until they reached the "water gate," which overlooked the Kidron valley (Neh_3:26), where they stopped. Above the house of David. See the comment on Neh_3:25.
Neh_12:38, Neh_12:39
And the other company. Nehemiah now proceeds to trace the course of the other choir or procession—the one which he himself accompanied. Starting from the same part of the western wall as the other, its course was northward to the N.W. angle of the city wall, after which it was eastward to the "sheep gate, and then southward to the "prison gate." In this part of his description Nehemiah traces the same portion of the wall as that which had engaged his attention in Neh_3:1-11, and mentions almost exactly the same features, but in the reverse order. For the tower of the furnaces see Neh_3:11; for the broad wall, Neh_3:8; for the old gate, Neh_3:6; for the fish gate, Neh_3:3; for the tower of Hananeel, the tower of Meah, and the sheep gate, Neh_3:1. The gate of Ephraim is not mentioned in Neh_3:1-32. It must have been in the north wall, a little to the west of the "old gate." The prison gate, also omitted in Neh_3:1-32; was probably in the east wall, a little north of the water gate.
Neh_12:40
So stood the two companies. Having performed their respective portions of the perambulation, and reached the central portion of the eastern wall, opposite the temple area, the two companies came to a stand, one over against the other, not in the house of God, but by it, or near it, which is a meaning that the preposition á often has. The half of the rulers. Compare Neh_12:32.
Neh_12:41
And the priests, Eliakim, etc. These names are probably personal. With a single exception, they are absent from the lists of priestly families (Neh_10:2-8; Neh_12:12-21).
Neh_12:42
And Maaseiah, etc. It may be suspected that these are Levitical names, and correspond to the nine Levites mentioned as accompanying Ezra in verses 35, 36. The chief difference seems to have been that Ezra's Levites played on instruments, while Nehemiah's were "singers."
Neh_12:43
Also that day they offered great sacrifices. David had inaugurated the "tabernacle" which he made for the ark of the covenant at Jerusalem with sacrifice (2Sa_6:17), and had consecrated the threshing-floor of Araunah the Jebusite in the same way (2Sa_24:25). Solomon, at his dedication of the temple, had sacrificed sheep and oxen "that could not be numbered for multitude" (1Ki_8:5). Zerubbabel had followed this example at the dedication of the second temple (Ezr_6:17); and we may presume that it was with victims that Eliashib and his brethren the priests had "sanctified" their portion of the wall soon after they completed it (Neh_3:1). Nehemiah now completed the dedication of the entire circuit of the walls by sacrifices on a large scale. God had made them rejoice with great joy. It is characteristic of Nehemiah to ascribe the universal joy, which another might well have claimed as his own work, to the Divine mercy and forethought, which had brought the matter of the wall to a prosperous and happy issue. The wives also and the children rejoiced. It is seldom that the Jewish women are mentioned as taking that prominent position in joy, which naturally belonged to them in sorrow (Jdg_11:40; Jer_31:15; Jer_49:3; Joe_1:8, etc.). There is, however, one remarkable example of the kind, besides the present one—the rejoicing of the women after the passage through the Red Sea, under the leadership of Miriam (Exo_15:20). The joy of Jerusalem was heard even afar off. See Ezr_3:13, and comp. 1Ki_1:40; 2Ki_11:13.
Neh_12:44-47
NEHEMIAH'S ARRANGEMENTS FOR THE TEMPLE SERVICE, AND APPOINTMENT OF OFFICERS (Neh_12:44-47).
The good resolutions of the people at the time of the renewal of the covenant (Neh_10:28-39) would have borne comparatively little fruit had they not been seconded and rendered effective by formal action on the part of the civil authority. The people, in the first flush of their zeal, had bound themselves to undertake the conveyance of the tithes, firstfruits, and free-will offerings from the country districts to Jerusalem, and the deposition of them in the temple treasuries (Neh_10:37-39). But in practice this was found too great a burthen (Neh_13:10). Nehemiah therefore appointed special officers to collect the tithes and other dues throughout the entire territory, and to bring them to Jerusalem, and lay them up in the proper chambers (Neh_12:44). Over the chambers he appointed treasurers, whose duty it was, not only to collect the ecclesiastical dues, but also to distribute the proceeds among the individuals entitled to share in them (Neh_13:13). Having in this way provided for the sustenance of the clerical body, he was able to insist on their regular performance of all their duties; and the success of his arrangements was such, that under him the temple service was restored, not merely to the condition established by Zerubbabel (Neh_12:47), but to one not markedly different from that which had been attained in the time of David and Asaph (ibid. verse 46). The priests, Levites, singers, and porters respectively performed their duties to his satisfaction, purifying themselves, and taking the service in their turns, "according to the commandment of David and Solomon" (ibid. verse 45).
Neh_12:44
At that time. Literally, "On that day;" but a certain latitude must be allowed to the expression. The chambers for the treasures. On these adjuncts of the temple, see the comment on Neh_10:37. The "treasures" themselves consisted chiefly of tithes (including corn, wine, and oil), firstfruits, and free-will offerings. They also included frankincense (Neh_13:5), and probably other spices. The portions of the law. i.e. the proportion of the produce required by the law to be set apart for sacred uses. These were to be gathered by the officers out of the fields of the cities, that is, out of the portions of cultivable soil attached to each provincial town (Neh_11:25). For Judah rejoiced. The general satisfaction of the people with their spiritual guides led them to increase their contributions beyond the requirements of the law; whence there was at this time special need of treasurers and treasuries—abundant occupation for the one, and abundant material requiring to be stored in the other.
Neh_12:45
This verse is wrongly translated in the A. V. It should be rendered, as in the Vulgate and the Septuagint—"And they (i.e. the priests and Levites) maintained the ward of their God, and the ward of the purification, and the singers, and the porters (i.e. the institutions of singers and porters), according to the ordinance of David and of Solomon his son." Maintaining the ward of their God is serving regularly in the temple at the times appointed; maintaining the ward of the purification is observing the rules for the purifying of the holy things which had been laid down by David (1Ch_23:28).
Neh_12:46
For in the days of David. This verse is exegetical of the clause in Neh_12:45, "according to the commandment of David." The writer justifies his reference to that "commandment' by reminding his readers that the whole musical service—the singers , themselves, and their "chiefs," together with the "songs of praise" and the "thanksgiving songs—had descended to the Jews of his day from David and Asaph.
Neh_12:47
In the days of Zerubbabel, and in the days of Nehemiah. i.e. "In the days of Nehemiah, no less than in those of Zerubbabel." Gave the portions. Paid their tithes, and other dues, regularly, so that the portions were forthcoming. Every day his portion. Compare Neh_11:23. They sanctified holy things unto the Levites. They, i.e. the people, "set apart" for the Levites all that the law required; and the Levites set apart for the priests their due share—"the tithe of the tithe" (Num_18:26).
I. THE SOLEMNITIES WITH WHICH THE DEDICATION WAS MADE.
1. The preparations. The gathering of the Levites, especially the singers and musicians, who were to take a leading part in the ceremonies (Neh_12:27-29).
2. The purifications (Neh_12:30). The priests and Levites first purified themselves, and then the people, the gates, and the wall. By what rites is not recorded.
3. The processions (Neh_12:31-42). Two processions were formed, Ezra accompanying one, and Nehemiah the other. One company marched on the wall to the right, the other to the left, both to the sound of trumpets, singing, and instruments of music; and meeting over against the temple, they united their praises.
4. The universal rejoicing (verse 43). Many sacrifices of thanksgiving were offered, of which the people, men, women, and children alike, partook with many and loud expressions of joy.
II. THE SIGNIFICANCE OF THESE SOLEMNITIES. They were—
1. An expression of ardent gratitude to God. He "had made them rejoice with great joy," and it was meet and right that they should praise him for—
(1) The wall itself, so strong a defence against their enemies; within which the citizens, with the temple and religious services, would, be secure.
(2) The wonderful way in which they had been led and prospered in the work.
(3) The conquest effected over great obstacles, and powerful, cunning, and resolute opponents.
(4) The rapidity with which the work had been done.
2. A consecration to God's service of the wall and all it was to guard.
3. A committal of all to his care and protection. As conscious that without him strong walls are vain. They may well have remembered—it is not unlikely that they sang—the song in Isa_26:1, or the promise given in Zec_2:5.
Lessons:—
1. For success in every good work praise should be offered to God. The joy it awakens should be directed heavenwards in thanksgiving. For however active we and others may have been, it is to God the good issue m to be ascribed. The power and the will to work, the favouring circumstances, the assistance of others, etc; all are from him.
2. All should join in thanksgiving for mercies common to all. For signal national blessings, national thanksgiving should be rendered.
3. The best expression of gratitude for Divine gifts is to dedicate them to the Divine service. All that we are and have should be thus devoted to God.
4. Purity is necessary for, and may be secured by, those who engage in religious services (Pro_15:8; Isa_1:15, Isa_1:16; 1Ti_2:8; Heb_10:22). The last-quoted passage, with the previous verses, shows how the needful purification is to he obtained. Not from merely human priests, but from the great High Priest, who needed not, like the priests mentioned in verse 30, to purify himself before purifying others (see Heb_7:26, Heb_7:27).
5. Children should be associated with their parents in the worship of God
Neh_12:44-47
I. WHENCE JOY IN MINISTERS ARISES.
1. On the part of ministers, from consistent lives and diligent attention to their duties. Israel felt satisfaction with the priests, etc. because they did their work well (Neh_12:44, Neh_12:45), and because they were upright (Neh_12:47). As the people consecrated of their substance to the Levites, so did the Levites to the priests, according to the law. If ministers are negligent, and show no interest in their work, or if their conduct be inconsistent, they need not be surprised that the people become indifferent to them and their ministrations. But consistent, earnest, faithful, loving, diligent ministers go the way to secure the affections of their congregations and give them pleasure.
2. On the part of the people, the ability to appreciate good ministers. The best ministers fail to give satisfaction to many. They cannot appreciate them, owing to want of piety, the absence of earnest desire for instruction and salvation, love of novelties, "itching ears, censorious spirit, self-conceit, carnality of mind, etc. Some may hate them because of their faithful reproofs of their beloved sins. Thus the very excellences of a minister may prevent joy in him in some quarters. But where a true-hearted minister has the happiness to labour amongst an earnest, godly people, he will be their joy, as they will he his.
II. How JOY IN MINISTERS SHOULD BE EXPRESSED. Not by mere words, not merely by praise to God for them and prayer on their behalf, but (as in the case of Israel and the ministers of the temple) by making suitable provision for their sustenance. This is according to the law of Christ no less than that of Moses (1Co_9:13,. 14; Gal_6:6; 1Ti_5:17, 1Ti_5:18), and will be cheerfully done by such as rightly rejoice in their ministers. Such provision should be, as in the text,
(1) liberal,
(2) systematic and regular.
III. THE IMPORTANCE OF SUCH JOY SO EXPRESSED.
1. To the happiness and vigorous labours of ministers themselves. If good ministers make satisfied and generous congregations, they are also to a great extent made by them. The influence is reciprocal. The mental and spiritual powers of a minister cannot develop and exercise themselves to the full in an atmosphere of coldness, suspicion, dissatisfaction, or illiberality; his physical and mental energies will alike be impaired if he is scantily furnished with material supplies.
2. To the spiritual profit of hearers and their families. The teaching of a pastor in whom lively interest is felt, and to whom generosity is shown, will be listened to with the attention and confidence needful for profit. Children will be taught to respect and love him, and so will be likely to accept him as their guide and friend. But an opposite state of things will produce opposite results. Even satisfaction which expresses itself in words only, where deeds are needful and possible, will tend to give an unreality to the whole religious life, and prevent any real and lasting good.
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.
(1) priests and Levites themselves,
(2) on the people, and
(3) on the wall: everything was to be "clean" and "holy unto the Lord."
Then came the twofold procession (Neh_12:31-40). In two divisions, starting from the same point, and going in opposite directions, they traversed the walls, Nehemiah beading one half of the princes of the people, and Ezra the other half; in both cases preceded by the "thanksgiving companies" (verse 31), which played and sang as they marched. They met near the entrance to the temple (verse 40), and there joined in the utterance of public praise, singing "loud thanksgivings to their God" (verse 42). Then came "great sacrifices" (verse 43) offered on the brazen altar by the priests, the people, during the procession and after the sacrifices, rending the air with shouts of great joy, women and children joining in the general gladness, "so that the joy of Jerusalem was heard even afar off" (verse 43). The whole scene suggests thoughts to us of—
I. OUR PURIFICATION OF OURSELVES. If we ask, What is there in Christianity that answers to the purification of themselves and of the people by the priests under Judaism? (verse 30), we answer that there are two ways in which we are now made clean.
1. "By the sprinkling of the blood of Jesus Christ" we are "cleansed from all iniquity." We are "justified by his blood" (Rom_5:9). Applying to our own souls' need the propitiatory work of our Redeemer, we ourselves are "made whole" in the sight of God; "we are washed,… we are justified in the name of the Lord Jesus" (1Co_6:11).
2. By deliberate separation of ourselves to the service of God. Not the withdrawal of ourselves from the relationships in which we are called to stand or from the active duties which await our energy and skill, but the separation of our souls from the evil which is in the world, and a full dedication of our powers and our lives to the service of our Saviour. Thus are we purified.
II. THE ACCEPTABLENESS OF OUR WORK. The wall which had been built was purified as well as the builders (verse 30). Our work which we have wrought for God and man needs to be made clean, pure, acceptable. It is thus rendered—
1. Through the work of the Divine Mediator. We ask acceptance of all we have done for Jesus' sake.
2. By the spirit of consecration we show in its execution.
(1) By entering upon it with a pure desire to honour Christ and bless our brethren.
(2) By doing it in a spirit of thorough loyalty to him and sympathy with them.
(3) By ascribing its success, when completed, to his gracious guidance and help.
III. OUR JOY. The joy of the Jews on this occasion was
(1) occasioned by a sense of deliverance and security; was
(2) sanctified by gratitude and devotion: they "gave thanks in the house of God" (verse 40), and "offered great sacrifices" (verse 43); and it was
(3) general and contagious: it extended to all classes and ages, and went far and wide beyond the city walls—it was "heard afar off" (verse 43).
Such should be the characteristics of our Christian joy; it also should—
(1) Be kindled in the heart by our deep sense of redemption and security through Jesus Christ our Saviour.
(2) Be sanctified by much thanksgiving and devotion. Gladness is never so pure and safe as when it takes the form of gratitude, and goes into the house of God to worship there.
(3) Extend to all those below us—the children, the servants, etc.; and all around us—be felt "afar off."—C.