“And these were they which went up from Tel-melah, Tel-parsa, Cherub, Addan and Immer; but they could not show their father's house, and their seed, whether they were of Israel: the children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred, fifty and two. And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai (which took a wife of the daughters of Barzillai the Gileadite, and was called after their own name). These sought their register among those that were reckoned by genealogy, but they were not found; therefore were they, as polluted, put from their priesthood. And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim” (Ezra 2:59-63; Neh. 7:61-65).
The above quotation conclusively proves how great was the importance to Israelites of carefully preserving their several family registers. Having drawn attention to this particular portion, we need add nothing further with respect to the same: because we rather desire to make a few remarks upon those two remarkable lists which immediately preceded those given above.
Proceeding backwards we read (Ezra 2:55; Neh. 7:57) of
“THE CHILDREN OF SOLOMON'S SERVANTS, &C., &C.”
Who these persons were descended from, is made perfectly clear in 1 Kings 9:20, 21. Of these brought before our notice as bond-servants in the glorious days of the first kingdom, on Israel's return from captivity—the children of eleven of these aborigines are honorably mentioned as sharing the fortunes of the nation. Had these eleven, whose names are recorded, specially distinguished themselves by their whole-hearted devotedness each to his particular servile task? But their children should ever be clearly distinguished from
“THE NETHINIM,”
who at the very same time occupied a very different position. We believe that it is very generally understood that these latter were descendants of those Gibeonites, who obtained a league by craft from Israel, and were by Joshua condemned to perpetual servitude, to be hewers of wood and drawers of water for the house of God (Josh. 9:22, 23).
But though their first step proved thus faulty, their second step redounded to their own honor, when they, perceiving that peace with the people of God involved conflict with their neighbors on all sides, hesitated not to show that they preferred peace, with the bond-service to Israel, to returning to their old footing with their former acquaintances (Josh. 10:6). And the sun and moon stood still while Israel avenged themselves upon those who gathered themselves together for the purpose of crushing the power of Gibeon.
Because Saul slew the Gibeonites, Israel was visited with three years' famine (2 Sam. 21:1, 2). During Saul's reign, where was the ark of God? In obscurity certainly (1 Chron. 13:3), but kept in safety in Kirjath-jearim, one of the four cities of the Gibeonites (Josh. 9:17). When David reigned, where was the Tabernacle pitched? Even at Gibeon! so that, during those very critical times, to the honor of the Gibeonites it redounds, that one of their cities proved a safe resting place for the Ark, and another held the Tabernacle (2 Chron. 1:3, 4).
When Ezra would lead up a company of Israelites from Babylon, and found that no Levites were present, he sent to Iddo for “ministers for the house of our God.” Certain Levites promptly responded, and with them came 220 Nethinim, “whom David and the princes had given for the service of the Levites.” His company being now considered complete, he started, after fasting and prayer, to go up to Jerusalem.
With reference to the rebuilding of the walls of Jerusalem, the allusion to the Nethinim is couched in language rather obscure. Whether the meaning intended to be conveyed is, that while others rebuilt the wall, the Nethinim renovated the tower of Ophel (situate on the wall, 2 Chron. 27:3) is not quite clear (Neh. 3:26).
One fact, more remarkable in itself than even the very long list of the Nethinim who returned with Zerubbabel, given in both Ezra and Nehemiah, remains to be mentioned. When gathered in solemn assembly, the covenant was sealed by the leaders of the people, the Nethinim (i.e. Amorites on Israel's first entrance into Canaan, 1 Sam. 10; 11:2) entered into a curse and an oath to walk in God's law he., and not to intermarry with the peoples of the land! For though they were actually descendants of the Amorites, they were now most thoroughly incorporated with the nation of Israel. With the faithful in Israel, these men of faith were blessed.