Wall Dedicated, Verses 27- 43

At verse 27 begins the record of the dedication of the walls of Jerusalem. It is probably not to be thought that a long interval had elapsed, as might be indicated by the relation of many other things (chapters 7:5-12:26), since the building was completed. On the contrary it would seem that the record of the dedication is an interjection here in the accounts of the work of the priests, Levites, etc., because of their prominent part in the ceremony.

The Levites especially played a great part in dedication of the walls. The Levites had composed the choir and orchestra associated with the temple worship since the times of David. Some of them must have been very talented in the vocation. The occasion was to be a glad and joyful one. The Levites were to give their chants of thanksgiving, sing, and play on their musical instruments, the cymbal, harp (or psaltery), and lyre (harp), as here named. These people were distributed in their towns and villages around the city of Jerusalem and among the Netophathites. These latter were a people known for their piety since the days of David, who lived in a district a short distance south of Bethlehem. According to Jewish tradition they were noted for helping people of the northern kingdom continue sending their offerings and tithes to the temple at Jerusalem after Jeroboam forbade it.

For the dedication Nehemiah required the ceremonial purification of the wall, gates, and people involved, after the ministering priests and Levites had purified themselves according to the law. When it began Nehemiah had the leaders come up on the wall and the people to form two processional choirs around the wall. The first of these proceeded to the right toward the Dung Gate. These included Hoshaiah as their leader, with several other prominent men of the Jews with them. Some of the priests sounded the trumpets, while members of the Asaphic choir were also included, bearing their musical instruments as well. Ezra the scribe went before them. When they reached the Fountain Gate they went up by stairs above the house of David to the Water Gate.

Opposite the first procession, turning to the left, went the second processional choir. These were followed by Nehemiah with the rest of the people who were participating. They crossed above the Furnace Tower, to a stretch called the Broad Wall; thence they crossed above the Ephraim Gate, Old Gate, Fish Gate, Tower of Hananel, Tower of the Hundred, the Sheep Gate, stopping at the Gate of the Guard (or Prison Gate, KJV). The two companies met here and took their stand at the temple. The priests bore the trumpets, and the singers sang loudly. It was a time of spontaneous rejoicing, men, women, and children all joining in with great joy. Great sacrifices were offered, for it was a day to praise and thank the Lord. The people of the surrounding area, who had so opposed the building could hear their glad shouts.

Fuente: Garner-Howes Baptist Commentary

5. The Levites were assembled for the dedication of the wall.

TEXT, Neh. 12:27-30

27

Now at the dedication of the wall of Jerusalem they sought out the Levites from all their places, to bring them to Jerusalem so that they might celebrate the dedication with gladness, with hymns of thanksgiving and with songs to the accompany ment of cymbals, harps, and lyres.

28

So the sons of the singers were assembled from the district around Jerusalem, and from the villages of the Netophathites,

29

from Beth-gilgal, and from their fields in Geba and Azmaveth, for the singers had built themselves villages around Jerusalem.

30

And the priests and the Levites purified themselves; they also purified the people, the gates, and the wall.

COMMENT

The rest of the chapter, clearly from Nehemiahs hand (Neh. 12:31), describes the service of dedication for the wall, completed in Neh. 6:15. How much time has elapsed in between is hard to say. The delay may have been caused by the concentration on the reading of the Law in the intervening chapters. Or it may have been necessitated by the logistics of preparing a sufficiently grand and impressive program. Or they may have wished to wait till the city was sufficiently occupied (chapter 11) and the walls were adequately manned. It is people who are being dedicated more than things, for flesh and blood is as necessary to walls as are stones, and the act of dedication was more spiritual and psychological than physical. The greatest value of the wall also was psychological, as it furnished success and encouragement to a dispirited people. In Adenays words, This act, although it was immediately directed to the walls, was, as a matter of fact, the reconsecration of the city . . .[81]

[81] Adenay, op. cit., p. 329.

Neh. 12:27 is a reminder that many of the Levites lived in surrounding towns, where they either occupied themselves with teaching the Law or with making a living in the light of the reality of inadequate support.

Neh. 12:28-29 equate the singers with the Levites: they were a subclass of them in Ezr. 2:41.

In Neh. 12:30, before dedication there is a need for purification from defilement. Even the Tabernacle, and now the Temple, had their laver for cleansing the priests and the offering before sacrifices were made. As an illustration of the point previously made, note that the people are cleansed along with the wall.

WORD STUDIES

PURIFY (Neh. 12:27): the basic idea of the Hebrew word is brightness or splendor; i.e. it causes something to shine or be bright. It signifies to be or become clean or pure: to cleanse or purify. It can be done for three reasons. (1) Of physical purity: Eze. 39:12 describes the cleansing of the land from corpses. Num. 8:6-7 speaks of washing and completely shaving the Levites to prepare them for Gods service. (2) Of ceremonial purity: Eze. 43:26 speaks of cleansing the altar for the new Temple of which Ezekiel had a vision, A leper who had been healed would be purified in a ceremony administered by a priest: Lev. 14:11. (3) Of moral purity: Mal. 3:3 uses the figure of purifying metal from dross as a parallel of a persons moral cleansing. Jer. 33:8 speaks of cleansing through Gods forgiveness.

DEDICATION (Neh. 12:30 : Hanukkah): Sometimes a study of word derivations leads one down some strange and unexpected paths. There are three words formed from the same base, all of which have one common meaning: to choke. Apparently from this come the ideas of being narrow or of closing. A collar is placed around the neck of an animal and it is strangled down so that it can be initiated into mans service and trained for usefulness: thus it becomes dedicated, or consecrated to certain purposes. Each of the italicized words is a translation of one of the forms of this word. Our English word, neck, is derived from this same base (note the N and K, also in Hanukkah). So a wall was collared for mans service.

Fuente: College Press Bible Study Textbook Series

(27) They sought the Levites.The dedication was to be processional and musical, as well as sacrificial: after the pattern of Solomons dedication of the Temple.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(27-43) The dedication of the wall. Henceforth Nehemiah speaks in his own person.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

DEDICATION OF THE WALL OF JERUSALEM, Neh 12:27-43.

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

The date of the dedication of the wall is quite uncertain. The close connexion of this account with Nehemiah’s later reforms, (Neh 12:44, and Neh 13:1,) seems to place it after Nehemiah’s absence in Persia.

And it is very possible that for reasons now unknown this dedication of the wall was hindered, or postponed, till after Nehemiah returned from Persia.

Fuente: Whedon’s Commentary on the Old and New Testaments

27. They sought the Levites Having been duly registered and organized for service, the Levites dwelling in the various cities of Judah outside of Jerusalem could easily be summoned to keep the dedication. Only a part of the Levites dwelt in Jerusalem, Neh 11:15-18. The rest had their places assigned them in the province.

Cymbals, psalteries See on 1Sa 10:5, and 2Sa 6:5.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Levites Are Sought Out To Play Their Part In The Celebrations ( Neh 12:27-29 ).

The emphasis at the commencement of the passage on the calling together of all the Levites from all around Judah brings out that the celebratory nature of the events is being emphasised. The prime emphasis is to be on joy and gladness, thanksgiving and singing. The aim was to make the celebrations a time of ‘gladness — thanksgivings — singing’ (Neh 12:27).

This can be seen as an echo of Isa 51:3,  ‘YHWH has comforted Zion, — joy and gladness will be found in it, thanksgiving and the voice of singing’. And it is especially an echo of Jer 33:11, which specifically had in mind the return the return from captivity, seeing it as a new deliverance,  ‘the voice of joy and the voice of gladness, — the voice of those who say, “Give thanks to YHWH of Hosts, for YHWH is good, for His mercy is for ever,” who bring thanksgiving into the house of YHWH, “for I will cause the captivity of the land to return as at the first, says YHWH”.’

Now that the return had taken place, the walls of Jerusalem had been rebuilt, and Jerusalem had been separated to pure worship, it must have appeared as though these words had been fulfilled, and that the gladness and thanksgiving and singing spoken of were now required. And this was something in which the Levites excelled. They were at the very heart of the vocally expressed worship of Israel. Here the ‘singers (musicians)’ were seen very much as Levites (compare 1Ch 6:31-48).

Neh 12:27

‘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 with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, and with stringed instruments.’

The occasion of the celebrations was the dedication of the wall of Jerusalem. This probably therefore came well before the events described in chapter 11 (the largescale repopulation of Jerusalem), and may well even have led up to them. This timing explains why the Levites were still on the whole widely scattered around Judah. They were ‘sought out of all their places’ and brought to Jerusalem for the celebrations precisely because the dedication was to be a joyous occasion centred around vocal worship, and this was one of the fortes of the Levites. It was to be a time of expressing gladness and thanksgiving by musical means. As this was to be in the form of processions it brings out that all the musical instruments described were hand held. A psaltery was a many-stringed instrument.

Neh 12:28-29

‘And the sons of the singers gathered themselves together, both out of the plain round about Jerusalem (or ‘from the circle of Jerusalem’), and from the villages of the Netophathites; also from Beth-gilgal, and out of the fields of Geba and Azmaveth: for the singers had built themselves villages round about Jerusalem.

So the singers gathered themselves together both from the area circling around Jerusalem, and from places round about. The villages of the Netophathites consisted of the settlements around Netophah, generally thought to have been about 5 kilometres (3 miles) south-east of Bethlehem (see Neh 7:26 ; 1Ch 2:54; Ezr 2:22), and thus south of Jerusalem. Beth-gilgal may well have been the well-known Gilgal near Jericho, and therefore east of Jerusalem. Geba and Azmaveth were Benjamite cities a few kilometres north east of Jerusalem. So they came from all quarters, for the singers had established themselves in villages around Jerusalem, in view of the necessity to provide for themselves (Neh 13:10).

Some see ‘the circle’ as a technical term for part of the Jordan valley, and see in it a reference to people living in the Jordan valley near Jerusalem.

Fuente: Commentary Series on the Bible by Peter Pett

Purifications And Celebrations At The Dedication Of The Wall ( Neh 12:27-43 ).

Having established the newly walled Jerusalem as ‘the holy city’ (Neh 11:1), properly inhabited by a people who were fully faithful to YHWH (chapter 11), and having demonstrated the proper succession of a genuine priesthood in accord with the Law of Moses, who would keep the city ‘holy’ (Neh 12:1-26), the writer now describes the purifications and celebrations which took place at the dedication of the wall, thereby underlining the holiness of Jerusalem. This was something in which the Levites would have a prominent part as leaders of worship and singing. This was one reason why it had been necessary to demonstrate that, as well as the priests, the Levites operating in Judah, and especially in Jerusalem, were genuine descendants of Levi (compare how important it had been to Ezra to ensure that he brought with him genuine Levites – Ezr 8:15 ff). Only such could truly celebrate YHWH’s doings.

The in-depth purifications (Neh 12:30) were an essential part of the ceremony. The vision of Jerusalem as the ‘holy city’, clothed in beautiful garments and totally separated to God, as described in Isa 52:1, demanded such purifications. Jerusalem was being prepared like a bride for her husband (Isa 49:18; Isa 61:10). She was to be His purified messenger to the world (Isa 52:9-12).

It is noteworthy that at this point the narrative returns to the first person singular, a feature last seen in chapter 7, indicating that Nehemiah is the main source of the material being presented. But while this suggests that chapters 8-12 were not a part of Nehemiah’s initial record (often called the Nehemiah Memoirs), it does not necessarily exclude him from being the ‘author’ of the whole, using contemporary sources. It simply indicates that whether the writer was Nehemiah or someone else, he called on other sources besides the Memoirs in order to build up the picture presented.

We must, however, ask as to why the celebrations concerning the completion of the wall, which quite possibly took place shortly after that completion (although not necessarily), should have been placed at this point following chapters 8-11. It would have fitted well after Neh 7:3. And the answer unquestionably lies in the message that the writer wishes to get over. For, whenever the celebration took place, he saw it, not only in terms of the completion of the walls, but also in terms of the renewal of the covenant, and of the establishment of Jerusalem as the holy city spoken of by Isaiah and Daniel. That was what was made possible by the completion of the walls. It was intrinsic within it, and was what Israel were so delighted about. Jerusalem was once more theirs as the earthly dwellingplace of YHWH.

Fuente: Commentary Series on the Bible by Peter Pett

THE PURIFYING OF THE HOLY CITY ( Neh 12:27 to Neh 13:31 ).

The prophecies concerning Jerusalem as ‘the holy city’ had in mind the coming eschatalogical age, and its consequent purification (Isa 52:1; Dan 9:24), and there can be little doubt, in view of the hopes expressed in the prophecies of Haggai, Zechariah and Malachi, that this age must have been in mind as Jerusalem was so triumphantly re-established. Thus the writer ends his book with a description of the purification of Jerusalem, both religiously and practically, the details of which are found in Neh 12:27 to Neh 13:31. This would be seen as necessary, in preparation for that age, for in that age the city was to be holy and wholly ‘clean’ (Isa 52:1). These passages are united together by vague time notes (beyom, beyamim) which connect them together, and they cover both the Godward side and the manward side of its purification. Whilst the time frame is foreshortened, and the time notes are imprecise, this section covers various aspects of its purification during the lifetime of Nehemiah. Each section, apart from the initial one, commences with the words beyom or beyamim, and sections 3-6 end with the statement ‘remember me –.’ On this basis we may divide it up as follows:

1) The religious purifying of the city at the time of the celebrations over the completion of the wall (Neh 12:27-43).

2) The re-establishment of offerings and tithes for the support of the priests and Levites who were the pure, uniquely chosen servants of YHWH and appointed to the service of the Temple, thus ensuring its purity of worship in accordance with God’s requirements. Introductory words ‘at that time — (beyom)’ (Neh 12:44-47).

3) The purifying of the true Israel and the Temple, by the exclusion of idolatrous foreign elements in accordance with the Law of Moses (Neh 3:1-9), and by establishing the God-ordained Levitical order (Neh 13:10-14). This included the exclusion of the Ammonite Tobiah who had wormed his way into the Temple precincts, and had thereby taken over the chambers intended for the storing of tithes and offerings (Neh 3:4-9). In consequence it was seen as necessary to purify the Temple chambers.

The consequent re-establishment of God’s chosen servants the Levites in their responsibilities with regard to the Temple and its worship, something which had failed because of the failure of Israel to respond to the tithing system. The result would be that once again tithes would flow into God’s house providing for His servants, a condition of God’s future blessing (Mal 3:10-12). Introductory words ‘at that time –’ (beyom). The passage ending with a ‘remember me –’ statement (Neh 13:1-14).

4) The purification of Jerusalem by restoring full observance of the Sabbath (another requirement for future blessing – Jer 17:19-27), the gates to be guarded by gatekeepers who had been purified. Introductory words ‘in those days’ (beyamim), with the passage ending with a ‘remember me’’ statement (Neh 13:15-22).

5) The removal of those who had idolatrous foreign wives from Jerusalem, thus preventing the watering down of their religious heritage, and ensured the continuing purity of the cult. Introductory words ‘in those days (beyamim) –’ , with the passage ending with a ‘remember me –’ statement (Neh 13:23-29).

6) Nehemiah’s summary of what he had achieved: the purifying of Jerusalem from all religiously foreign elements; the successful establishment of the God-determined priesthood and the Levitical order in order to ensure the purity of the cult; the ensuring of the means of offering sacrifices through purifying fire; and the ensuring of the supply of the holy firstfruits, this finally closing with a ‘remember me –’ statement (Neh 13:30-31).

We should note how much of what is described here is a direct enforcing of the provisions of the ‘sure agreement’ of Neh 10:29-39 which stresses separation from foreign influence especially in respect to marriage (Neh 10:30); observance of the Sabbath (Neh 10:31); supply of the wood offering (Neh 10:34); the bringing in of the firstfruits (Neh 10:35-37); and the gathering of the tithes (Neh 10:37-39).

Fuente: Commentary Series on the Bible by Peter Pett

The Walls Dedicated

v. 27. And at the dedication of the wall of Jerusalem, at the formal celebration following its completion, they sought the Levites out of all their places, since they were scattered throughout the province, Neh 11:20-36, to bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings and with singing, with cymbals, psalteries, and with harps, with psalms of praise accompanied by instruments, as used in the Temple orchestra.

v. 28. And the sons of the singers, the guild, or company, of singers as taken from the Levitical families, gathered themselves together, both out of the plain country round about Jerusalem, that is, from the surrounding villages, and from the villages of Netophathi, a town near Bethlehem, where the singers seem to have settled;

v. 29. also from the house of Gilgal, Beth-gilgal, also near Bethlehem, and out of the fields of Geba and Azmaveth, both of these towns apparently north of Jerusalem; for the singers had builded them villages round about Jerusalem, within easy walking distance of the capital.

v. 30. And the priests and the Levites purified themselves and purified the people and the gates and the wall, most likely by a series of prescribed sacrifices and such other ceremonies as the Law and custom demanded.

v. 31. Then I brought up the princes of Judah upon the wall, and appointed two great companies of them that gave thanks, literally, “two great thanksgivings,” whereof one went on the right hand upon the wall, starting out from the Valley Gate and headed by the one company of singers, toward the Dung Gate, to the south;

v. 32. and after them went Hoshaiah and half of the princes of Judah, as Nehemiah had arranged the procession,

v. 33. and Azariah, Ezra, and Meshullam,

v. 34. Judah, and Benjamin, and Shemaiah, and Jeremiah,

v. 35. and certain of the priests’ sons with trumpets, the blowing of which was a special priestly privilege; namely, Zechariah, the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph;

v. 36. and his brethren: Shemaiah, and Azarael, Milalai, Gilalai, Maai, Nethaneel, and Judah, Hanani, with the musical instruments of David, the man of God, those chosen and invented by David for the Temple orchestra, and Ezra, the scribe, before them. Thus the procession went to the south and then turned to the east.

v. 37. And at the Fountain Gate, which was over against them, near the Pool of Siloam, they went up by the stairs of the City of David, leaving the wall at the Tower of Siloam, at the going up of the wall, above the house of David, ascending the stairs where the wall loomed up above the house of David, even unto the Water Gate eastward, which seems to have been a gate in the inner wall. This company had thus passed along and viewed the entire southern half of the city wall.

v. 38. And the other company of them that gave thanks went over against them, starting out in the opposite direction from the Valley Gate, or that of Jaffa, and I after them, and the half of the people upon the wall, from beyond the tower of the furnaces, that is, past this tower, even unto the Bread Wall, beyond the corner gate on the northwest;

v. 39. and from above the Gate of Ephraim, near the northwestern corner of the city, and above the old gate, almost at the northeastern corner, and above the Fish Gate, in the eastern wall, north of the Temple mount, and the Tower of Hananeel, and the Tower of Meah, these two structures bearing the names of their builders, even unto the Sheep Gate, which was in the eastern wall, near the Temple; and they stood still in the Prison Gate, the high gate at the end of the inner wall, to which point the other company had progressed, at the bridge spanning the Tyropoeon Valley.

v. 40. So stood the two companies of them that gave thanks in the house of God, and I and the half of the rulers with me;

v. 41. and the priests: Eliakim, Maaseiah, Miniamin, Michaiah, Elioenai, Zechariah, and Hananiah, with trumpets;

v. 42. and Maaseiah, and Shemaiah, and Eleazar, and Uzzi, and Jehohanan, and Malchijah, and Elam, and Ezer. And the singers sang loud, with Jezrahiah, their overseer, the leader of the chorus.

v. 43. Also that day they offered great sacrifices, thank-offerings combined with a great sacrificial feast, and rejoiced; for God had made them rejoice with great joy; the wives also and the children rejoiced, so that the joy of Jerusalem, the shouting and singing and the reports of the glad rejoicing, was heard even afar off. All the services of the Christians express the joy of their hearts over the salvation in Jesus Christ and over the many blessings which the Lord gives them even here in time.

Fuente: The Popular Commentary on the Bible by Kretzmann

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.).

EXPOSITION

DEDICATION OF THE WALL (Neh 12:27-43). It is supposed by some that the author ,has here departed from the chronological order, and gone back to a date not much subsequent to the completion of the wall in September, b.c. 444, since the dedication of a work under ordinary circumstances follows closely upon its accomplishment. But no reason has been shown for the actual place held by the narrative in the Book upon this supposition, nor is it easy to imagine that the author would have separated the dedication of the wall from its completion by five chapters and a half, unless they had been separated in fact by an interval of some duration. The interval seems, by the notes of time contained in Neh 12:1-47; Neh 13:1-31; to have been one of nearly thirteen years. Nehemiah’s religious reforms were certainly subsequent to the visit that he paid to the Persian court in B.C. 432 (Neh 13:6). These reforms grew out of a reading of the law which took place at the time when Nehemiah appointed the temple officers (Neh 13:1), and that appointment followed closely on the dedication (Neh 12:44). We may account for the long delay by supposing that Nehemiah was afraid of offending Artaxerxes if he ventured on a ceremony, to which the superstition of the surrounding heathen may have attached extreme importance, without his express permission, and that to obtain this permission his personal influence was necessary.

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 familiesthose 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 familiesthose 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 processionthe 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 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 onethe 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 treasuriesabundant 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 servicethe singers , themselves, and their “chiefs,” together with the “songs of praise” and the “thanksgiving songshad 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).

HOMILETICS

Neh 12:27-43

The dedication of the wall.

As soon as possible after the completion of the wall, a joyful celebration of the event was made, in which all the people participated. As Jerusalem was “the holy city,” this took the form of a “dedication.”

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 rememberedit is not unlikely that they sangthe 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

Joy of the Church in her ministers.

In these verses an account is given of the measures taken for the full and regular supply of the wants of the priests and Levites, and the readiness with which the people did their part, because “Judah rejoiced for the priests and Levites that stood [before God]; and they [the priests and Levites] kept the charge of their God, and the charge of the purification; and the institutions of the singers and the porters, according to the commandment of David,” etc. (Neh 12:44, Neh 12:45).

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.

HOMILIES BY R.A. REDFORD

Neh 12:1-47

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” (Neh 12:43).

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 togetherhigh 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 sacrificebody, soul, and spiritunto 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.

HOMILIES BY W. CLARKSON

Neh 12:27-43

A joyous dedication.

Knowing all that we do know of God’s ancient people, of the devoutness of their spirit, and their disposition to connect closely the human and the Divine, we should expect that the building of the wall round the sacred city would be followed by some religious service. The verses of the text give a graphic description of this interesting scene. The Levites who had been dispersed through the province were “sought out of all their places” (Neh 12:27), and the “sons of the singers gathered themselves together” (Neh 12:28) from “the villages round about Jerusalem” (Neh 12:29). It was a day of sacred joy, when gladness in the Lord rose to enthusiasm, and could only be poured forth in song and shouting. First, however, came the solemn ceremony of purification (Neh 12:30), the sprinkling of “water of separation”a “purification for sin” (Num 19:9-13). This was sprinkled on the

(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 wallsit 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 usthe children, the servants, etc.; and all around usbe felt “afar off.”C.

Fuente: The Complete Pulpit Commentary

Neh 12:27. And at the dedication of the wall Dedication was a religious ceremony, whereby a temple, altar, or vessel thereunto belonging, was, by the pronunciation of a certain form of blessing, consecrated to the service of God; and this dedication extended not only to things sacred, but to cities and their walls, and sometimes to private houses, Deu 20:5. As, therefore, Moses in the wilderness dedicated the tabernacle, and Solomon the temple, when he had finished it; so Nehemiah, having put things in good order, having built the walls, and set up the gates, thought proper to dedicate the city as a place which God himself had chosen and sanctified by his favour and gracious presence, and by this dedication to restore it to him again, after it had lain waste and been profaned by the heathen.

REFLECTIONS.1st, The wall being finished, and the gates set up, notwithstanding all the malice of their foes, we have the solemn dedication of the whole to God. Sensible that their security was not walls and bulwarks, but the favour of the Lord of hosts, they would commend all to his protection, and devote to his glory the work of their hands; while with grateful thanksgivings they acknowledge the support that he had afforded in the conclusion of the work, undertaken in humble dependance on his blessing. For this purpose,

1. The Levites from the country were summoned to attend; and, with their brethren the priests, having purified themselves by the necessary ablutions, or sprinkling the water of purification, Num 8:6-21 they purified the people, the walls, and gates; probably with the same ceremony, as typical of that blood of sprinkling which purges our consciences from dead works, and, having cleansed our souls from sin, restores us to the holy use and enjoyment of all God’s creatures.

2. They made a solemn procession in two companies; who, separating, surrounded the whole city, and met at the temple, singing and praising God as they went, with instruments of music.
3. They there offered great sacrifices, and rejoiced before God; all the people, even the women and children, uniting their voices in loud shouts of praise; so that the sound was heard afar off. Note; (1.) The mouths of babes and sucklings should be taught to lisp God’s praises; for this is the sweetest music in his ears. (2.) They who have received great mercies from God are bound to rejoice before him with great joy; to his glory, as well as their own comfort.

2nd, The good effects of this holy joy appear in the gracious dispositions here mentioned. The priests and Levites, in their several functions, with diligence and zeal discharged their ministrations: the people appeared highly satisfied in them, and blessed God for them; and, as a fresh testimony of their respect, especial care was taken for their liberal maintenance. Note; When ministers labour in the word and doctrine, they will be cheerfully and liberally supported; but no wonder if men grudge that idlers should fatten on the spoil of flocks that they never fed.

Fuente: Commentary on the Holy Bible by Thomas Coke

Nehemiah had very largely described, in the former part of his book, the labours in building the wall; and therefore he will not pass over the dedication of it. The account is truly interesting. And as he himself, though governor, took an active part in the service, it is no wonder that all ranks and orders of the people joined in the festivity. The joy was so great, that their voices and musical instruments were heard afar off. But Reader! think what joy of soul that will be, when the Lord shall build up Zion, and her glory shall appear. When the king of Zion shall arise to turn away ungodliness from Jacob! In the longing expectation of this great event, how hath the mind of the faithful been directed in all ages! How fervent the cry which hath in different periods burst from innumerable hearts; Lord, cut short thy work in righteousness, and hasten thy kingdom!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Neh 12:27 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 with gladness, both with thanksgivings, and with singing, [with] cymbals, psalteries, and with harps.

Ver. 27. And at the dedication of the wall ] To set down which is the main scope of this whole chapter.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Neh 12:27-30

27Now at the dedication of the wall of Jerusalem they sought out the Levites from all their places, to bring them to Jerusalem so that they might celebrate the dedication with gladness, with hymns of thanksgiving and with songs to the accompaniment of cymbals, harps and lyres. 28So the sons of the singers were assembled from the district around Jerusalem, and from the villages of the Netophathites, 29from Beth-gilgal and from their fields in Geba and Azmaveth, for the singers had built themselves villages around Jerusalem. 30The priests and the Levites purified themselves; they also purified the people, the gates and the wall.

Neh 12:27-43 This section deals with the dedication of the walls of Jerusalem, which relates back to chapter 7. The FIRST PERSON SINGULAR PRONOUN I appears again (cf. Neh 12:31), as it last did in Neh 7:5.

Neh 12:27 cymbals, harps and lyres These were also used in Solomon’s dedication of the temple (cf. 2Ch 5:13). These returnees tried to mimic Solomon’s rituals, procedures, and actions.

Neh 12:28 Netophathites This was a city near Bethlehem (cf. Ezr 2:22; Ezr 2:26).

Neh 12:29 Beth-gilgal Beth means house or place. Gilgal means wheel or circle. There are two possibilities:

1. the first camp site of Joshua in the Promised Land (cf. Joshua 4, 5, 10), near Jericho

2. a place twelve miles north of Shechem (cf. 2Ki 2:1; 2Ki 4:38) associated with Elijah and Elisha.

Geba This means height or hill. It was a Levitical city of Benjamin (cf. Jos 21:17; 1Sa 13:3; 2Sa 5:25; 1Ch 6:60; 1Ch 8:6; 2Ch 16:6; Neh 11:31; Neh 12:29; Isa 10:29; Zec 14:10).

Neh 12:30 purified This VERB (BDB 372, KB 369, used twice, the first Hithpael IMPERFECT and the second Peel IMPERFECT) means cleanse or purify. The Peel form denotes cleansing:

1. the altar of incense, Lev 16:19

2. the temple, 2Ch 29:15-16; 2Ch 29:18; Neh 13:6

3. Judah and Jerusalem, 2Ch 34:3; 2Ch 34:5; 2Ch 34:8

4. of Jerusalem, Neh 12:30

5. the priesthood, Neh 13:30

6. the altar Eze 43:26

Often the cleansing was by blood or water.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

with thanksgivings. Psa 147would have been a suitable psalm for the occasion, and Psa 122.

Fuente: Companion Bible Notes, Appendices and Graphics

Neh 12:27-30

Neh 12:27-30

PREPARATION FOR THE DEDICATION CEREMONIES

“And at the dedication of the wall of Jerusalem they sought the Levites in all their places, to bring them to Jerusalem to celebrate the dedication with gladness, with thanksgiving, and with singing, with cymbals, harps, and lyres. And the sons of the singers gathered together from the circuit round Jerusalem and from the villages of the Netophathites; also from Beth-gilgal and from the region of Geba and Azmaveth; for the singers had built for themselves villages around Jerusalem. And the priests and the Levites purified themselves; and they purified the people and the gates and the wall.”

The purification ceremonies probably included the offering of sacrifices and the strict observance of all the prohibitions of the Mosaic law.

The time of this dedication was not long after the completion of the wall, as should have been expected. This writer was astounded that several scholars placed the dedication a decade or so after the wall was completed. Rawlinson made the dedication “thirteen years after the wall was finished.” Cook wrote that, “The dedication was deferred for nearly twelve years.” Such errors are due solely to the scholarly emphasis upon that misplaced name of the High Priest Jaddua in Neh 12:22. Short got it right. “The dedication was only a few days after the completion of the wall.”

Although our text does not give us the exact date of the dedication, the historical note in, “2Ma 1:18 gives the date of the dedication as the twenty fifth of the ninth month (Kislew), only three months after the completion of the wall.”

E.M. Zerr:

Neh 12:27. During the building of the wall most of the congregation were living in their own homes, including the Levites. When the dedication of the wall took place it was especially appropriate to have them present, in view of their official position in the nation. They were counted on to Join in the services with the music and singing.

Neh 12:28. The special group of singers responded to the call from the surrounding territory. Netophatai was a district in Palestine and it had a number of villages. The singers in those burgs came to the dedication.

Neh 12:29. House of Gilgal means the families in the neighborhood of Gilgal. That vicinity furnished some singers for the service, as did the families from the fields (country) around Geba and Asmaveth. The persons living in the territories named wished to be in readiness for the call to service. For that purpose they had built themselves villages (small dwellings) around Jerusalem.

Neh 12:30. The priests were the Levites who descended from Aaron. There were too many of them to be needed in active service at any one time. When the turn of any of the eligible men came, they had to observe the ceremonies of the law as to uncleanness that might have come upon them during the time they had not been serving. While in the exercises of ceremonial cleansing they extended it to include the wall.

Fuente: Old and New Testaments Restoration Commentary

am 3559, bc 445

the dedication: Jerusalem was the holy city, and the wall was built under the immediate superintendence and blessing of Jehovah: it was therefore proper that it should be dedicated to that God who was there worshipped by solemn praises, prayers, and sacrifices. The dedication seems to have consisted in processions of the most eminent persons around the walls, with thanksgivings to God, who had enabled them to bring the work to so happy a conclusion; and, no doubt, to all this were added a particular consecration of the city to God, and the most earnest invocation that He would take it under His guardianship, and defend it and its inhabitants against their enemies. Deu 20:5, Psa 30:1, *title

out: Neh 11:20, 1Ch 15:4, 1Ch 15:12, 1Ch 25:6, 1Ch 26:31, 2Ch 5:13, 2Ch 29:4-11, 2Ch 29:30, Ezr 8:15-20

gladness: Neh 8:17, Deu 16:11, 2Sa 6:12, 2Ch 29:30, Ezr 6:16, Psa 98:4-6, Psa 100:1, Psa 100:2, Phi 4:4

thanksgivings: 1Ch 13:8, 1Ch 15:16, 1Ch 15:28, 1Ch 16:5, 1Ch 16:42, 1Ch 23:5, 1Ch 25:1-6, 2Ch 5:13, 2Ch 7:6, Ezr 3:10, Ezr 3:11, Psa 81:1-4, Psa 92:1-3, Psa 149:3, Psa 150:2-5, Rev 5:8

Reciprocal: Num 7:10 – dedicating 1Ki 8:63 – dedicated 1Ch 6:32 – and then 2Ch 20:21 – appointed Neh 4:2 – sacrifice Jer 31:13 – shall Rev 21:12 – a wall

Fuente: The Treasury of Scripture Knowledge

Neh 12:27. At the dedication of the wall Of the city itself, which is here dedicated to God, and to his honour and service, not only upon a general account, by which we ought to devote ourselves, and all that is ours, to God; but upon a more special ground, because this was a place which God himself had chosen, and sanctified by his temple and gracious presence, and which therefore did of right belong to him, whence it is often called the holy city. And they restored it to God by this dedication, withal imploring the presence, and favour, and blessing of God to this city, by solemn prayers, and praises, and sacrifices, wherewith this dedication was accompanied. They sought the Levites out of their places To which they were now retired, after that great and general assembly, Neh 8:9-10.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Neh 12:27-43. Dedication of the Walls of Jerusalem.We should naturally expect this section to come after Neh 6:15, where the completion of the walls is recorded; like so many others, this section has become misplaced from its original position. It is, in the main, taken from the memoirs of Nehemiah (see Neh 12:31; Neh 12:38; Neh 12:40), though probably the compiler has left his marks upon it.

Neh 12:27. they sought the Levites . . .: the Levites at this time were not living in Jerusalem, but in the country villages round (see Nem 12:28f.).

Neh 12:28. the villages of the Netophathites: cf. 1Ch 9:16, Ezr 2:22, Neh 7:26.

Neh 12:30. purified themselves: viz. by means of sacrifices and sprinkling with the blood of the sacrifices.

Neh 12:33-36. This list contains some strange names not found elsewhere; in the main it is a list of Levites.

Neh 12:40. The two processions, having made the circuit of the walls, took up their positions in the open space to the east of the Temple.

Fuente: Peake’s Commentary on the Bible

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

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

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Preparations for the dedication 12:27-30

Nehemiah enlisted Levites from all over Judah to guarantee that the dedication service would be properly grand. The people separated from uncleanness as they anticipated the sacrifices and worship that would take place.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

BEGINNINGS

Neh 12:27-47

A CURIOUS feature of the history of the restoration of Israel already met with several times is postponement. Thus in the days of Cyrus. Zerubbabel leads up an expedition for the express purpose of building the temple at Jerusalem, but the work is not executed until the reign of Darius. Again, Ezra brings the book of The Law with him when he comes to the city, yet he does not find an opportunity for publishing it till some years later. Once more, Nehemiah sets to work on the fortifications with the promptitude of a practical man and executes his task with astonishing celerity, still, even in his case the usual breach of sequence occurs; here, too, we have interruption and the intrusion of alien matters, so that the crowning act of the dedication of the walls is delayed.

In this final instance we do not know how long a postponement there was. Towards the end of his work the chronicler is exceptionally abrupt and disconnected. In the section Neh 12:27-43 he gives us an extract from Nehemiahs memoirs, but without any note of time. The preservation of another bit of the patriots original writing is interesting, not only because of its assured historicity, but further because exceptional importance is given to the records that have been judged worthy of being extracted and made portions of permanent scripture, although other sources are only used by the chronicler as materials out of which to construct his own narrative in the third person. While we cannot assign its exact date to the subject of this important fragment, one thing is clear from its position in the story of the days of Nehemiah. The reading of The Law, the great fast, the sealing of the covenant, the census, and the regulations for peopling Jerusalem, all came between the completion of the fortifications and the dedication of them. The interruption and the consequent delay were not without meaning and object. After what had occurred in the interval, the people were better prepared to enter into the ceremony of dedication with intelligence and earnestness of purpose. This act, although it was immediately directed to the walls, was, as a matter of fact, the re-consecration of the city, because the walls were built in order to preserve the distinct individuality, the unique integrity of what they included. Now the Jews needed to know The Law in order to understand the destiny of Jerusalem, they needed to devote themselves personally to the service of God, so that they might carry out that destiny, and they needed to recruit the forces of the Holy City, for the purpose of giving strength and volume to its future. Thus the postponement of the dedication made that event, when it came about, a much more real thing than it would have been if it had followed immediately on the building of the walls. May we not say that in every similar case the personal consecration must precede the material? The city is what its citizens make it. They, and not its site or its buildings, give it its true character. Jerusalem and Babylon, Athens and Rome, are not to be distinguished in their topography and architecture in anything approaching the degree in which they are individualised by the manners and deeds of their respective peoples. Most assuredly the New Jerusalem will just reflect the characters of her citizens. This City of God will be fair and spotless only when they who tread her streets are clad in the beauty of holiness. In smaller details, too, and in personal matters, we can only dedicate aright that which we are handling in a spirit of earnest devotion. The miserable superstition that clouds our ideas of this subject rises out of the totally erroneous notion that it is possible to have holy things without holy persons, that a mystical sanctity can attach itself to any objects apart from an intelligent perception of some sacred purpose for which they are to be used. This materialistic notion degrades religion into magic; it is next door to fetichism.

It is important, then, that we should understand what we mean by dedication. Unfortunately in our English Bible the word “dedicate” is made to stand for two totally distinct Hebrew terms, one of which means to “consecrate,” to make holy, or set apart for God, while the other means to “initiate,” to mark the beginning of a thing. The first is used of functions of ritual, priestly and sacrifical, but the second has a much wider application, one that is not always directly connected with religion. Thus we meet with this second word in the regulations of Deuteronomy which lay down the conditions on which certain persons are to be excused from military service. The man who has built a new house but who has not “dedicated” it is placed side by side with one who has planted a vineyard and with a third who is on the eve of his marriage. {Deu 20:5-7} Now the first word-that describing real consecration-is used of the priests action in regard to their portion of the wall, and in this place our translators have rendered it “sanctified.” {Neh 3:1} But in the narrative of the general dedication of the walls the second and more secular word is used. The same word is used, however, we must notice, in the account of the dedication of the temple. {Ezr 6:16} In both these cases, and in all other cases of the employment of the word, the chief meaning conveyed by it is just initiation. It signalises a commencement. Therefore the ceremony at the new walls was designed in the first instance to direct attention to the very fact of their newness, and to call up those thoughts and feelings that are suitable in the consideration of a time of commencement. We must all acknowledge that such a time is one for very earnest thought. All our beginnings in life-the birth of a child, a young mans start in the world, the wedding that founds the home, the occupation of a new house, the entrance on a fresh line of business-all such beginnings come to rouse us from the indifference of routine, to speak to us with the voice of Providence, to bid us look forward and prepare ourselves for the future. We have rounded a corner, and a new vista has opened up to our view. As we gaze down the long aisle we must be heedless indeed if we can contemplate the vision without a thrill of emotion, without a thought of anticipation. The new departure in external affairs is an opportunity for a new turn in our inner life, and it calls for a reconsideration of our resources and methods.

One of the charms of the Bible is that, like nature, it is full of fresh starts. Inasmuch as a perennial breath of new life plays among the pages of these ancient scriptures, we have only to drink it in to feel what inspiration there is here for every momentous beginning. Just as the fading, dank autumn gives way to the desolation of winter in order that in due time the sleeping seeds and buds may burst out in the birth of spring with the freshness of Eden, God has ordained that the decaying old things of human life shall fall away and be forgotten, while He calls us into the heritage of the new-giving a new covenant, creating a new heart, promising a new heaven and a new earth. The mistake of our torpor and timidity is that we will cling to the rags of the past and only patch them with shreds of the later age, instead of boldly flinging them off to clothe ourselves in the new garment of praise which is to take the place of the old spirit of heaviness.

The method in which a new beginning was celebrated by the Jews in relation to their restored walls is illustrative of the spirit in which such an event should always be contemplated.

In the first place, as a preparation for the whole of the subsequent ceremonies, the priests and Levites carried out a great work of purification. They began with themselves, because the men who are first in any dealings with religion must be first in purity. Judged by the highest standard, the only real difference of rank in the Church is determined by varying degrees of holiness; merely official distinctions and those that arise from the unequal distribution of gifts cannot affect anybodys position of honour in the sight of God. The functions of the recognised ministry, in particular, demand purity of character for their right discharge. They that bear the vessels of the Lord must be clean. And not only so in general, especially in the matter of purification is it necessary that those who carry out the work should first be pure themselves. What here applies to priests and Levites ceremonially applies in prosaic earnestness to all who feel called to purge society in the interest of true morality. Who can bring a clean thing out of an unclean? The leaders of moral reforms must be themselves morally clean. Only regenerate men and women can regenerate society. If the salt has lost its savour it will not arrest corruption in the sacrifice that is salted with it. But the purification does not cease with the leaders. In ceremonial symbolism all the people and even the very walls are also cleansed. This is done in view of the new departure, the fresh beginning. Such an occasion calls for much heart-searching and spiritual cleansing-a truth which must have been suggested to the minds of thoughtful people by the Levitical ceremonies. It is a shame to bring the old stains into the new scenes. The fresh, clean start calls for a new and better life.

Next, it is to be observed, there was an organised procession round the walls, a procession that included citizens of every rank-princes, priests, Levites, and representatives of the general community, described as “Judah and Benjamin.” Starting at the west end of the city, these people were divided into two sections, one led by Nehemiah going round by the north, and the other conducted by Ezra proceeding by the south, so that they met at the eastern side of the city, where opposite the Mount of Olives and close to the temple, they all united in an enthusiastic outburst of praise. This arrangement was not carried out for any of the idle ends of a popular pageant-to glorify the processionists, or to amuse the spectators. It was to serve an important practical purpose. By personal participation in the ceremony of initiation, all sections of the community would be brought to perceive its real significance. Since the walls were in the keeping of the citizens, it was necessary that the citizens should acknowledge their privileges and responsibilities. Men and women need to come individually and directly face to face with new conditions of life. Mere dulness of imagination encourages the lazy sense of indifference with which so many people permit themselves to ignore the claims of duty, and the same cause accounts for a melancholy failure to appreciate the new blessings that come from the untiring bounty of God.

In the third place, the behaviour of the processionists invites our attention. The whole ceremony was one of praise and gratitude. Levites were called in from the outlying towns and villages where they had got themselves homes, and even from that part of the Jordan valley that lay nearest to Jerusalem. Their principal function was to swell the chorus of the temple singers. Musical instruments added emphasis to the shout of human voices; clashing cymbals and finer toned harps supported the choral song with a rich and powerful orchestral accompaniment, which was augmented from another quarter by a young band of trumpeters consisting of some of the priests sons. The immediate aim of the music and singing was to show forth the praises of God. The two great companies were to give thanks while they went round the walls. Sacrifices of thanksgiving completed the ceremony when the processions were united and brought to a standstill near the temple. The thanksgiving would arise out of a grateful-acknowledgment of the goodness of God in leading the work of building the walls through many perils and disappointments to its present consummation. Rarely does anything new spring up all of a sudden without some relation to our own past life and action, but even that which is the greatest novelty and wonder to us must have a cause somewhere. If we have done nothing to prepare for the happy surprise, God has done much. Thus the new start is an occasion for giving thanks to its great Originator. But the thankfulness also looks forward. The city was now in a very much more hopeful condition than when Nehemiah took his lonely night ride among its ghostly ruins. By this time it was a compact and strongly fortified centre, with solid defences and a good body of devoted citizens pledged to do their part in pursuing its unique destiny. The prospect of a happy future which this wonderful transformation suggested afforded sufficient reasons for the greatest thankfulness. The spirit of praise thus called forth would be one of the best guarantees of the fulfilment of the high hopes that it inspired. There is nothing that.so surely foredooms people to failure as a despairing blindness to any perception of their advantages. The grateful soul will always have most ground for a renewal of gratitude. It is only just and reasonable that God should encourage those of His children who acknowledge His goodness with fresh acts of favour over and above what He does for all in making His sun to shine and His rain to fail on the bad as well as the good. But apart from considerations of self-interest, the true spirit of praise will delight to pour itself out in adoration of the great and good Father of all blessings. It is a sign of sin or selfishness or unbelief when the element of praise fails in our worship. This is the purest and highest part of a religious service, and it should take the first place in the estimation of the worshippers. It will do so directly a right sense of the goodness of God is attained. Surely the best worship is that in which mans needs and hopes and fears are all swallowed up in the vision of Gods love and glory, as the fields and woods are lost in a dim purple haze when the sky is aglow with the rose and saffron of a brilliant sunset.

Further, it is to be observed that a note of gladness rings through the whole ceremony. The account of the dedication concludes with the perfectly jubilant verse, “And they offered great sacrifices that day, and rejoiced, for God had made them rejoice with great joy, and the women also and the children rejoiced, so that the joy of Jerusalem was heard even afar off.” {Neh 12:43} The joy would be mingled with the praise, because when people see the goodness of God enough to praise Him from their hearts they cannot but rejoice, and then the joy would react on the praise, because the more blessedness God sends the more heartily must His grateful children thank Him. Now the outburst of joy was accompanied with sacrifices. In the deepest sense, a sense almost unknown till it was revealed by Christ, there is a grand, solemn joy in sacrifice. But even to those who have only reached the Jewish standpoint, the self-surrender expressed by a ceremonial sacrifice as a symbol of glad thankfulness in turn affects the offerer so as to heighten his gladness. No doubt there were mundane and secular elements in this joy of a jubilant city. A laborious and dangerous task had been completed; the city had been fortified and made able to defend itself against the horrors of an assault; there was a fair prospect of comfort and perhaps even honour for the oppressed and despised citizens of Jerusalem. But beyond all this and beneath it, doubtless many had discovered Nehemiahs great secret for themselves; they had found their strength in the joy of the Lord. In face of heathenish pleasure and superstitious terrors it was much to know that God expected His holy people to be happy, and more, to find that the direct road to happiness was holiness. This was the best part of the joy which all the people experienced with more or less thought and appreciation of its meaning. Joy is contagious. Here was a city full of gladness. Nehemiah expressly takes note of the fact that the women and children shared in the universal joy. They must have been among the most pitiable sufferers in the previous calamities, and they had taken their place in the great Ecclesia when The Law was read, and again when the sad confession of the nations sin was poured forth. It was well that they should not be left out of the later scene, when joy and praise filled the stage. For children especially who would not covet this gladness in religion? It is only a miserable short-sightedness that allows any one to put before children ideas of God and spiritual things which must repel, because of their gloom and sternness. Let us reserve these ideas for the castigation of Pharisees. A scene of joyous worship is truly typical of the perfect City of God of which children are the typical citizens-the New Jerusalem of whose inhabitants it is said, “God shall wipe away all tears from their eyes and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are passed away.”

Lastly, following his extract from the memoirs of Nehemiah, the chronicler shows how the glad spirit of this great day of dedication flowed out and manifested itself in those engagements to which he was always delighted to turn-the Levitical services. Thus the tithe-gathering and the temple psalmody were helped forward. The gladness of religion is not confined to set services of public worship, but when those services are held it must flood them with the music of praise. It is impossible for the worship of Gods house to be limp and depressed when the souls of His children are joyous and eager. A half-hearted, melancholy faith may be content with neglected churches and slovenly services-but not a joyous religion which men and women love and glory in. While “The joy of the Lord” has many happy effects on the world, it also crowds churches, fills treasuries, sustains various ministries, inspires hymns of praise, and brings life and vigour into all the work of religion.

Fuente: Expositors Bible Commentary