This chapter is divided into two parts: the first, Nehemiah 12:1-261Now these are the priests and the Levites that went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra, 2Amariah, Malluch, Hattush, 3Shechaniah, Rehum, Meremoth, 4Iddo, Ginnetho, Abijah, 5Miamin, Maadiah, Bilgah, 6Shemaiah, and Joiarib, Jedaiah, 7Sallu, Amok, Hilkiah, Jedaiah. These were the chief of the priests and of their brethren in the days of Jeshua. 8Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, which was over the thanksgiving, he and his brethren. 9Also Bakbukiah and Unni, their brethren, were over against them in the watches. 10And Jeshua begat Joiakim, Joiakim also begat Eliashib, and Eliashib begat Joiada, 11And Joiada begat Jonathan, and Jonathan begat Jaddua. 12And in the days of Joiakim were priests, the chief of the fathers: of Seraiah, Meraiah; of Jeremiah, Hananiah; 13Of Ezra, Meshullam; of Amariah, Jehohanan; 14Of Melicu, Jonathan; of Shebaniah, Joseph; 15Of Harim, Adna; of Meraioth, Helkai; 16Of Iddo, Zechariah; of Ginnethon, Meshullam; 17Of Abijah, Zichri; of Miniamin, of Moadiah, Piltai; 18Of Bilgah, Shammua; of Shemaiah, Jehonathan; 19And of Joiarib, Mattenai; of Jedaiah, Uzzi; 20Of Sallai, Kallai; of Amok, Eber; 21Of Hilkiah, Hashabiah; of Jedaiah, Nethaneel. 22The Levites in the days of Eliashib, Joiada, and Johanan, and Jaddua, were recorded chief of the fathers: also the priests, to the reign of Darius the Persian. 23The sons of Levi, the chief of the fathers, were written in the book of the chronicles, even until the days of Johanan the son of Eliashib. 24And the chief of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brethren over against them, to praise and to give thanks, according to the commandment of David the man of God, ward over against ward. 25Mattaniah, and Bakbukiah, Obadiah, Meshullam, Talmon, Akkub, were porters keeping the ward at the thresholds of the gates. 26These were in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest, the scribe. (Nehemiah 12:1‑26), dealing with genealogical matters; the second, Nehemiah 12:2727And 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. (Nehemiah 12:27) to 13:3, containing the account of the dedication of the wall, together with certain reformations that seem either to have been connected with or to have followed upon it.
The chapter commences with the names of the priests and Levites that went up with Zerubbabel and Jeshua; that is, (the reader will remember) those who went up in the first year of Cyrus king of Persia. (See Ezra 1-2.) The names only of “the chief of the priests, and of their brethren,” in the days of Jeshua, are given. Next we find the chief of the Levites, with Mattaniah, who was over the thanksgiving, he and his brethren; also Bakbukiah and Unni, their brethren who were over against them in their watches (Neh. 12:8- 98Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, which was over the thanksgiving, he and his brethren. 9Also Bakbukiah and Unni, their brethren, were over against them in the watches. (Nehemiah 12:8‑9)).
It is worthy of note, in passing, what a prominent place praise and thanksgiving occupied in the Jewish ritual. The Psalms abundantly testify to this—many of which are filled with notes of adoration, and sonic commencing and closing with Hallelujah—“Praise ye the Lord” (See Psa. 148-150.) The believer is enjoined in everything to give thanks; and yet it is a question whether praise (which can only be known in its full and blessed character in redemption) marks the assemblies of the saints as distinctly as it should. Not that it is to be supposed, even for a moment, that the notes of praise can be raised by any sense of obligation: they can only indeed spring from hearts made “merry” by the enjoyment of redeeming love in the power of the Holy Spirit.
In Nehemiah 12:12-2112And in the days of Joiakim were priests, the chief of the fathers: of Seraiah, Meraiah; of Jeremiah, Hananiah; 13Of Ezra, Meshullam; of Amariah, Jehohanan; 14Of Melicu, Jonathan; of Shebaniah, Joseph; 15Of Harim, Adna; of Meraioth, Helkai; 16Of Iddo, Zechariah; of Ginnethon, Meshullam; 17Of Abijah, Zichri; of Miniamin, of Moadiah, Piltai; 18Of Bilgah, Shammua; of Shemaiah, Jehonathan; 19And of Joiarib, Mattenai; of Jedaiah, Uzzi; 20Of Sallai, Kallai; of Amok, Eber; 21Of Hilkiah, Hashabiah; of Jedaiah, Nethaneel. (Nehemiah 12:12‑21) the names of the chief of the fathers (priests) in the days of Joiakim are recorded. Joiakim was the son of Jeshua (Neh. 12:1010And Jeshua begat Joiakim, Joiakim also begat Eliashib, and Eliashib begat Joiada, (Nehemiah 12:10)). Then in verse 22, we have the statement that “the Levites in the days of Eliashib, Joiada, and Johanan, and Jaddua, were recorded chief of the fathers: also the priests, to the reign of Darius the Persian.” Comparing this with verses 10-11, we find that this goes five generations down from Jeshua; that, in other words, the above names are the high-priestly line of descent to the fifth generation from Jeshua. “The sons of Levi, the chief of the fathers, were written in the book of the chronicles, even until the days of Johanan the son of Eliashib”; that is, only so far as the great grandson of Jeshua. Then the offices of some of the Levites are specified; namely, to praise and to give thanks, according to the commandment of David, the man of God, ward over against ward, others being “porters keeping the ward at the thresholds of the gates” (Neh. 12:24-2524And the chief of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brethren over against them, to praise and to give thanks, according to the commandment of David the man of God, ward over against ward. 25Mattaniah, and Bakbukiah, Obadiah, Meshullam, Talmon, Akkub, were porters keeping the ward at the thresholds of the gates. (Nehemiah 12:24‑25)). The names of some of these correspond with some mentioned in verses 8-9, the reason of this being given in the next verse: “These were in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest, the scribe.” It would seem as if God had a special delight in those who were occupied in the service of His house in this time of sorrow, when it required more faith and more spiritual energy to be devoted to the interests of His people. He has caused these names to be recorded—recorded, no doubt, mainly for Israel, yet containing lessons for us whose lot is cast in similar times. True that there was failure, very sad failure, with some here named, but in the eye of God, while He is never insensible to the failure of His people, they were robed with the beauty which He in His own grace had put upon them; and in the preservation of their names, He would remember nothing but the fact of their service amidst His people in this sorrowful period of their low estate.
Passing now to the second part of the chapter, we have the dedication of the wall. From the place it occupies, it will be at once seen that the subjects of the latter part of the book are given in their moral rather than in their historical connection. It has already been pointed out that from Nehemiah 7 onwards to Nehemiah 12:3131Then I brought up the princes of Judah upon the wall, and appointed two great companies of them that gave thanks, whereof one went on the right hand upon the wall toward the dung gate: (Nehemiah 12:31), Nehemiah, if he is the writer, no longer describes his own actions. In this portion it is “we” or “they,” not “I.” It might seem therefore that the dedication of the wall belongs historically to the first section of the book—to Nehemiah 6, wherein we find the account of the completion of the building of the wall. But when the order of the intervening chapters is considered—the restoration of the authority of the law, the confession of the sins of the people, and of their fathers, the covenant made to walk according to the law, and to make provision for the services of the temple; the distribution of the people in Jerusalem and around, the ordering of all the affairs of the house of God under priests and Levites, according to the commandment of David the man of God—it will be perceived that morally it is inserted in its only fitting place. Taking all these things together indeed, we have the pattern of all divine reformation. The commencement was made with the people themselves; then they proceeded to God’s house, and finally to the walls of the city. They worked from within to without; thus, beginning from themselves, they worked outward to the circumference of their responsibility. And such is ever the true method, even as Paul writes, “Be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Rom. 12:22And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. (Romans 12:2)). We shall find this order also illustrated in the procedure connected with the dedication itself.
First of all, the Levites were sought “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.” The “sons of the singers” were also collected from their different places of abode (for they “had builded them villages round about Jerusalem”) to aid in the observances of this eventful day (Neh. 12:27-2927And 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. 28And the sons of the singers gathered themselves together, both out of the plain country round about Jerusalem, and from the villages of Netophathi; 29Also from the house of Gilgal, and out of the fields of Geba and Azmaveth: for the singers had builded them villages round about Jerusalem. (Nehemiah 12:27‑29)). Next we read, “And the priests and the Levites purified themselves, and purified the people, and the gates and the wall” (Neh. 12:3030And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall. (Nehemiah 12:30)). Here again is the order (and it is most instructive) to which reference has been made; and we may also learn that unless we have “purified” ourselves, it is vain for us to attempt to “purify” others. This truth is everywhere affirmed in Scripture. For example, it would be impossible for any whose own feet were not washed (John 13) to wash the feet of their fellow-believers; and the Lord Himself taught, that before we could take the mote out of our brother’s eye, the beam must be taken out of our own eye. It is exceedingly interesting therefore to observe that the priests and Levites purified themselves as a necessary preparation for purifying the people, the gates, and the wall. (See also 2 Chron. 29:5; 35:65And said unto them, Hear me, ye Levites, sanctify now yourselves, and sanctify the house of the Lord God of your fathers, and carry forth the filthiness out of the holy place. (2 Chronicles 29:5)
6So kill the passover, and sanctify yourselves, and prepare your brethren, that they may do according to the word of the Lord by the hand of Moses. (2 Chronicles 35:6).)
The means of purification must be gathered from other scriptures. In the wilderness the priests had to wash their hands and feet at the laver every time they went in to accomplish their service (Ex. 30:17-2117And the Lord spake unto Moses, saying, 18Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. 19For Aaron and his sons shall wash their hands and their feet thereat: 20When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the Lord: 21So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations. (Exodus 30:17‑21)), and in the ashes of the red heifer provision was made for all kinds of defilement that might be contracted in their daily life and walk by the people (Num. 19). Now, as already indicated, a provision of another and more efficacious sort has been made. “If any man sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:11My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: (1 John 2:1)). When therefore, through carelessness, or through the allowance of the flesh, we fall into sin, and become defiled, He in His love and mercy intercedes with the Father for us on the ground of what He is as the Righteous One, and of His perfect propitiation; and in answer to His advocacy the Spirit of God works, through the Word, in the conscience of the defiled believer, produces self-judgment and contrition, and leads to confession, whereon God is faithful and just to forgive the sin, and to cleanse from all unrighteousness. Thus the believer is “purified,” restored to communion, and so divinely qualified to be sent forth in service to others. It cannot be too earnestly pressed, that in order to be used in any way we must ourselves be “purified” from defilements.
This then was the first thing attended to on this day of the dedication of the wall. In the next place, two companies were arranged by Nehemiah (the reader will remark his reappearance) to make, as it would seem, the circuit of the walls. The first was composed of Hoshaiah, half the princes of Judah, together with certain whose names are given (Neh. 12:32-3432And after them went Hoshaiah, and half of the princes of Judah, 33And Azariah, Ezra, and Meshullam, 34Judah, and Benjamin, and Shemaiah, and Jeremiah, (Nehemiah 12:32‑34)), and certain of the priests’ sons with trumpets. Of the last Zechariah (whose descent is traced back to Asaph) was the chief; for he and his brethren had charge of the “musical instruments of David the man of God.” (See 1 Chron. 15:16-17; 25:616And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy. 17So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah; (1 Chronicles 15:16‑17)
6All these were under the hands of their father for song in the house of the Lord, with cymbals, psalteries, and harps, for the service of the house of God, according to the king's order to Asaph, Jeduthun, and Heman. (1 Chronicles 25:6).) Ezra, the scribe, was the leader of this company; he was “before them.” The composition of the other company is not given with such detail. Nehemiah says, “The other company of them that gave thanks went over against them [that is, we judge, on the opposite wall to the other company], and I after them, and the half of the people upon the wall, from beyond the tower of the furnaces even unto the broad wall.” And then, after describing the line of the procession, he says, “They stood still in the prison gate.” It appears as if the two companies, starting at different points, proceeded to make the circuit of the walls until they met, as Nehemiah, after giving the route of each of the companies, says, “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: and the priests; Eliakim, Masseiah,” and so forth, “with trumpets” (Neh. 12:40-4240So stood the two companies of them that gave thanks in the house of God, and I, and the half of the rulers with me: 41And the priests; Eliakim, Maaseiah, Miniamin, Michaiah, Elioenai, Zechariah, and Hananiah, with trumpets; 42And Maaseiah, and Shemaiah, and Eleazar, and Uzzi, and Jehohanan, and Malchijah, and Elam, and Ezer. And the singers sang loud, with Jezrahiah their overseer. (Nehemiah 12:40‑42)). If this were so, the service of the day took place after the procession was ended, as the statement follows: “And the singers sang loud, with Jezrahiah their overseer. Also 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. 12:42-4342And Maaseiah, and Shemaiah, and Eleazar, and Uzzi, and Jehohanan, and Malchijah, and Elam, and Ezer. And the singers sang loud, with Jezrahiah their overseer. 43Also 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. (Nehemiah 12:42‑43)).
Examining a little the details given, there were, we find, those who gave thanks, those who had trumpets, and those who sang; besides this, sacrifices were offered, and all rejoiced. Thanksgivings would seem to have been most prominent, and this is easily understood when it is remembered what the completion of the building of the wall meant for this poor remnant. Truly it was in “troublous times” that it had been built, and, as we have seen, amid opposition and difficulties of every sort, inspired as their enemies had been by the malice of Satan. But encouraged by the indomitable energy of their leader, they had persevered, and now their work was completed; the walls of the city were once more raised for the security of those who dwelt within, and for the exclusion of evil as displayed in their enemies round about. Thanksgiving was therefore but the natural and appropriate feeling on this day of dedication. Observe also that there were trumpets (Neh. 12:35,4135And certain of the priests' sons with trumpets; 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: (Nehemiah 12:35)
41And the priests; Eliakim, Maaseiah, Miniamin, Michaiah, Elioenai, Zechariah, and Hananiah, with trumpets; (Nehemiah 12:41)). These were carried by the priests; for they alone, as those who had access into the immediate presence of God, and might be thus in communion with His mind, had the privilege of raising the notes of testimony through the sacred trumpets (Num. 10). This day of dedication was for God; but whenever the claims of God are responded to in the energy of the Holy Spirit, testimony for Him also proceeds from His people. For example, when the saints gather together on the first day of the week to break bread (Acts 20), it is in response to His desire who said, “This do in remembrance of me.” It is for Him therefore they gather, for Him—without a thought of others. And yet as often as they eat the bread and drink the cup they announce the Lord’s death “until He come”; that is, though they gather in remembrance of the Lord, and, while thus occupied, their hearts are led forth in thanksgiving and adoration, they yet, by the very thing in which they are engaged, proclaim to all the Lord’s death. The trumpets are in this way associated with their notes of praise. There were also musical instruments and singing. The singers indeed “sang loud,” or, as it is in the margin, made their voice to be heard.
They thus, by the musical instruments and their songs, expressed their joy before the Lord. The character of this is given in the next verse in connection with the sacrifices; for they remembered again on this festival that the only ground on which they could stand before God, though it were to thank and praise His holy name, was the efficacy of the sacrifice. Joy could therefore flow out, and it was joy of no ordinary kind; for “God had made them rejoice with great joy.” Nothing could be more blessed. Our poor hearts long for joy, and are ever tempted to seek it from human sources, only to find that it is both unsatisfying and evanescent. Hence the apostle writes, “Be not drunk with wine” (type of the joys of earth), “wherein is excess; but be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Eph. 5:18-1918And be not drunk with wine, wherein is excess; but be filled with the Spirit; 19Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; (Ephesians 5:18‑19)). Such was the joy on this day of the children of Israel; for it had its source in God, and He it was who had filled their hearts with thanksgivings and their lips with praise. They had, we might say, sown in tears, and now they were reaping with joy.
Mark also that all classes of the people participated in it. It is expressly said, “The wives also and the children rejoiced.” This was precious to the heart of God; for the wives and children were numbered amongst His people (compare Eph. 5; 6), and why should they be excluded from the gladness of this day? They had been assembled also with the congregation at the reading of the law (Neh. 8); and indeed it is a characteristic both of this book and in Ezra (see Ezra 10), that the women and children were present in all the great assemblies of the people. The effect of their rejoicing was great; for we read that “the joy of Jerusalem was heard even afar off” (Neh. 12:4343Also 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. (Nehemiah 12:43)). It went forth into the midst of their enemies as a mighty testimony to Him, by whose grace they had been rescued from Babylon, and by whose protection and succor they had now been permitted to re-erect the walls of the holy city. They were proving anew that the joy of the Lord was their strength both for praise and for testimony. And it is added that “Judah rejoiced for the priests, and for the Levites that waited” (or stood), that stood in their places of service in the temple. It was joy to Judah to behold the services of the house of God restored, and the priests and Levites engaged in the work of their office.
In connection with the ceremonies of the dedication some necessary things were attended to in the house of God: it says, “At that time”— not perhaps on the same day, but “at that time”—the time following upon the dedication of the wall. What they did was to appoint some “over the chambers for the treasures, for the offerings, for the first-fruits, and for the tithes, to gather into them, out of the fields of the cities, the portions of the law for the priests and Levites: for Judah rejoiced for the priests and for the Levites that waited” (Neh. 12:4444And at that time were some appointed over the chambers for the treasures, for the offerings, for the firstfruits, and for the tithes, to gather into them out of the fields of the cities the portions of the law for the priests and Levites: for Judah rejoiced for the priests and for the Levites that waited. (Nehemiah 12:44)). There was evidently a continual tendency to neglect the concerns of the house of God, and together with this the priests and the Levites were overlooked. It was so on the first return of the captives (Hag. 1), and it was so in every time of declension, as it has been also in every age of the Church. Ceasing to care for the house of Jehovah, the maintenance of the priests and Levites enjoined by the law was not forthcoming; for all were minding their own things, and not the things of the Lord. But when their hearts were touched by the goodness of God in permitting them to complete the wall, they at once remembered the ministers of their God, and again (see Neh. 10:37-3937And that we should bring the firstfruits of our dough, and our offerings, and the fruit of all manner of trees, of wine and of oil, unto the priests, to the chambers of the house of our God; and the tithes of our ground unto the Levites, that the same Levites might have the tithes in all the cities of our tillage. 38And the priest the son of Aaron shall be with the Levites, when the Levites take tithes: and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure house. 39For the children of Israel and the children of Levi shall bring the offering of the corn, of the new wine, and the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers: and we will not forsake the house of our God. (Nehemiah 10:37‑39)) made provision for them. This is how God works in the low estate of His people. Granting them a revival, it may be under the power of some special truth, they, acted upon by the new impulse they have thus received, proceed to correct by the application of the Word the abuses that have sprung up on every hand. So it was in this case; and hence we find that the singers and the porters were also arranged, who “kept the ward of their God, and the ward of the purification, according to the commandment of David, and of Solomon his son. For in the days of David and Asaph, of old, there were chief of the singers, and songs of praise and thanksgiving unto God” (Neh. 12:45-4645And both the singers and the porters kept the ward of their God, and the ward of the purification, according to the commandment of David, and of Solomon his son. 46For in the days of David and Asaph of old there were chief of the singers, and songs of praise and thanksgiving unto God. (Nehemiah 12:45‑46)). They recall how it was in the beginning of the temple services, and their desire now was to be conformed to the original model. This is an abiding principle; for it is only—by testing everything by what was at the beginning that we can discover the extent of our departure, and it is only by going back to it that we can be in harmony with the mind of God.
Moreover, we read, “And all Israel, in the days of Zerubbabel, and in the days of Nehemiah, gave the portions of the singers and the porters, every day his portion; and they sanctified the holy things unto the Levites; and the Levites sanctified them unto the children of Aaron.” This can hardly be more than a general statement (see chaps. 10:37-39; 13:10) to the effect that there were times, during the periods named, when all Israel owned and met their obligations to these servants of the house of their God. Their failure is not here recorded; that has to be gleaned from the other parts of the book. Here it is only remembered that all Israel had cared for God’s ministers of His sanctuary.
Lastly, we are told that “on that day they read in the book of Moses in the audience of the people”; and that when they found therein that “the Ammonite and the Moabite should not come into the congregation of God forever” (Deut. 23:3-43An Ammonite or Moabite shall not enter into the congregation of the Lord; even to their tenth generation shall they not enter into the congregation of the Lord for ever: 4Because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee. (Deuteronomy 23:3‑4)), “they separated from Israel all the mixed multitude” (Neh. 13:1-31On that day they read in the book of Moses in the audience of the people; and therein was found written, that the Ammonite and the Moabite should not come into the congregation of God for ever; 2Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse them: howbeit our God turned the curse into a blessing. 3Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude. (Nehemiah 13:1‑3)). Again and again they had thus separated themselves (Ezra 10; Nehemiah 9:22And the seed of Israel separated themselves from all strangers, and stood and confessed their sins, and the iniquities of their fathers. (Nehemiah 9:2)), and again and again did “the holy seed mingle themselves with the people of the lands.” In truth, then as now, alliance with the world was the most successful snare of Satan; and hence there has ever been need for vigilance and for the enforcement of the truth of separation unto God. But there is a special reason for the introduction of this subject in this connection. The meaning of the wall, as pointed out more than once, is exclusion of evil, separation of God’s people from other nations (for us, from the world; from evil, whether in the world or in the Church), and thus to be set apart to God. When we read, therefore, of Israel purging themselves from the mixed multitude, we see that they were simply maintaining the truth of the wall; that, together with its dedication, they felt themselves bound to carry out into practice all that its completion signified. The reader will not fail to perceive the force of the term “the mixed multitude.” It was the mixed multitude that “fell a lusting” in the wilderness, and so became a hindrance and a curse to Israel; and ever since that day, whether in Israel or in the Church, they have been the source of almost all the evils that have afflicted the saints. It is among the mixed multitude that Satan ever finds ready instruments to his hands wherewith he may disturb, harass, and ensnare God’s people; so that the only pathway of safety is to follow the example of Israel before us in separating from it.