Before entering upon this chapter, it may be helpful to the reader to point out the structure of the book. Up to chapter 7:5, we have Nehemiah's personal narrative from the time he first heard of the affliction and reproach of the remnant in Judea, and of the desolate condition of Jerusalem, until the completion of the building of the wall. The remainder of chapter 7 contains "a register of the genealogy of them which came up at the first." The portion included in chapters 8 to 10 gives the reading of the law by Ezra, and the effect of it as seen in the confession of sins and in the making of a covenant to keep the law and all the observances of the house of God. This part of the book,
if written by Nehemiah, is not written in the first person singular, as in the former part, but it is "we" did this or that. (See chap. 10:30,32,34, etc.)
Coming now to chapter 11, we find an account of how
the people were distributed, both in Jerusalem and in the cities of Judah, with their genealogies, followed in chapter 12:1-26 by a list of the priests that went up with Zerubbabel and Jeshua, and also of the Levites who were recorded chief of the fathers at certain periods. In chapter 12:27-43 we have the dedication of the wall, and the chapter closes with the appointment of some "over the chambers for the treasures," and with an account of the duties and maintenance of the singers and porters. The last chapter (13) is taken up with a description of the abuses Nehemiah found on his return to Jerusalem after a visit to the king at Babylon, and of the vigorous efforts he made for their correction. This chapter, as well as the ceremony for the dedication of the wall, is written by Nehemiah himself, as it is an account of what he himself saw and did.
Returning again to chapter 11, the first two verses, it will be observed, are distinct—complete in themselves. "The rulers of the people dwelt at Jerusalem." "The city," we have before been told, "was large and great; but the people were few therein, and the houses were not builded." Chap 7:4. In truth it was at this time little else than a desolate heap of ruins, and for the people at large, therefore, there was no means of subsistence. But as it had always been the seat of authority, and still "the holy city," the rulers, who would also be men of substance, would naturally fix their abode within its sacred walls, for, if they were men of faith, they would view it not as it actually existed before their eyes, but as it would be in a future day—as "the city of the great King"—and, as such, "the perfection of beauty," "the joy of the whole earth." Still there was need for people as well as for rulers, and thus "the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts to dwell in other cities." Besides these, there were others "that willingly offered themselves to dwell at Jerusalem," and of these it is said, "the people blessed" them. Those on whom the lot fell went of necessity, but those who willingly offered themselves were moved by their own choice and affection.
This spontaneous offering of themselves could only spring from love to the place which God had desired and chosen for His habitation, and was therefore evidence that they had in some measure entered into the mind and heart of God. "They shall prosper," says the Psalmist, "that love thee"—Jerusalem—because indeed it showed a heart in communion with the heart of God. So it was with these men who offered themselves, for it was as precious to Jehovah, although He had sent Nebuchadnezzar to level it to the ground, in the day of its desolations, as in that of its prosperity and splendor. It was as true in the time of Nehemiah as in that of Solomon, that "The Lord loveth the gates of Zion more than all the dwelling of Jacob," and hence it must have been acceptable to Jehovah Himself when these men expressed their desire to dwell at Jerusalem. The people seemed to have understood this, for they blessed those who thus came forward. If they had not the energy to do the same thing, they could not help admiring those who had, and, comprehending the privilege they would enjoy, they were constrained to bless them. They might have remembered the words of one of their own psalms—"Blessed is the man whose strength is in Thee; in whose heart are the ways.... Who passing through the valley of Baca make it a well; the rain also filleth the pools. They go from strength to strength, every one of them in Zion appeareth before God." Psa. 84:5-75Blessed is the man whose strength is in thee; in whose heart are the ways of them. 6Who passing through the valley of Baca make it a well; the rain also filleth the pools. 7They go from strength to strength, every one of them in Zion appeareth before God. (Psalm 84:5‑7). How often it is seen, even now, that there are believers who can admire the blessedness of devotedness to Christ and His interests without having the heart or courage to pursue the same path for themselves!
In the next place, we have a description of the distribution of the people. (See also 1 Chron. 9:2-162Now the first inhabitants that dwelt in their possessions in their cities were, the Israelites, the priests, Levites, and the Nethinims. 3And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin, and of the children of Ephraim, and Manasseh; 4Uthai the son of Ammihud, the son of Omri, the son of Imri, the son of Bani, of the children of Pharez the son of Judah. 5And of the Shilonites; Asaiah the firstborn, and his sons. 6And of the sons of Zerah; Jeuel, and their brethren, six hundred and ninety. 7And of the sons of Benjamin; Sallu the son of Meshullam, the son of Hodaviah, the son of Hasenuah, 8And Ibneiah the son of Jeroham, and Elah the son of Uzzi, the son of Michri, and Meshullam the son of Shephathiah, the son of Reuel, the son of Ibnijah; 9And their brethren, according to their generations, nine hundred and fifty and six. All these men were chief of the fathers in the house of their fathers. 10And of the priests; Jedaiah, and Jehoiarib, and Jachin, 11And Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God; 12And Adaiah the son of Jeroham, the son of Pashur, the son of Malchijah, and Maasiai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer; 13And their brethren, heads of the house of their fathers, a thousand and seven hundred and threescore; very able men for the work of the service of the house of God. 14And of the Levites; Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari; 15And Bakbakkar, Heresh, and Galal, and Mattaniah the son of Micah, the son of Zichri, the son of Asaph; 16And Obadiah the son of Shemaiah, the son of Galal, the son of Jeduthun, and Berechiah the son of Asa, the son of Elkanah, that dwelt in the villages of the Netophathites. (1 Chronicles 9:2‑16).) In Jerusalem there were, besides priests and Levites, children of Judah and children of Benjamin (vv. 4,10, etc.), while in the cities there were "Israel, the priests, and the Levites, and the Nethinim, and the children of Solomon's servants."
We may briefly glance at the details. Of Judah there were in the holy city "four hundred threescore and eight valiant men"—all "sons of Periz" or Pharez; that is, they were traced back to the son of Judah as evidence that they could show their genealogy. Of Benjamin there were nine hundred and twenty-eight. Of these, "Joel the son of Zichri was their overseer: and Judah the son of Senuah was second over the city." We find here abundant confirmation of the fact that, apart from the priests and Levites, only the two tribes, Judah and Benjamin, or representatives of these, were brought back from Babylon. That there might have been individual members of other tribes—such, for example, as Anna who was of the "the tribe of Aser" (Luke 2:3636And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; (Luke 2:36))—in no wise affects this statement. As tribes, Judah and Benjamin only were restored, and thus the remaining ten tribes are "lost" to this day, hidden, in the ways of God, among the peoples of the earth. The time is fast approaching, however, though it may be not until after the appearing of our great God and Savior Jesus Christ, when they will be brought out of their hiding place and set in security and blessing in their own land under the peaceful sway of their glorious Messiah. (See Jer. 29:14; 3114And I will be found of you, saith the Lord: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord; and I will bring you again into the place whence I caused you to be carried away captive. (Jeremiah 29:14); Eze. 20:33-4433As I live, saith the Lord God, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you: 34And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. 35And I will bring you into the wilderness of the people, and there will I plead with you face to face. 36Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord God. 37And I will cause you to pass under the rod, and I will bring you into the bond of the covenant: 38And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the Lord. 39As for you, O house of Israel, thus saith the Lord God; Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto me: but pollute ye my holy name no more with your gifts, and with your idols. 40For in mine holy mountain, in the mountain of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the firstfruits of your oblations, with all your holy things. 41I will accept you with your sweet savor, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen. 42And ye shall know that I am the Lord, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers. 43And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall lothe yourselves in your own sight for all your evils that ye have committed. 44And ye shall know that I am the Lord, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord God. (Ezekiel 20:33‑44).)
Notice the care with which the genealogy of the people is stated. This, indeed, is of all importance to the saints of God, and especially to God's ancient people. For seventy years they had been in Babylon, and knowing ourselves the influence of such a scene, it would have been no wonder if they had settled down in the country to which they had been exiled, and if, in the pursuits and occupations of their daily lives, they, or at least their children born in Babylon, had forgotten the land of their birth, and ceased to remember Jerusalem above their chief joy, and had lost their nationality by mingling with the Gentiles. The record of their genealogy shows that they had not done so, that they had continued to prize their descent from Abraham as their chiefest heritage, because it had put them among a people favored of Jehovah, and in the midst of whom He Himself had dwelt. These, therefore, were not like Esau, who despised his birthright; but they clung to it, amid all their tribulation and reproach, as their divinely given title to all their national expectations and hopes.
It is a great thing for saints at any time to preserve the record of genealogy. The Jew did it by guarding the written testimony to his descent, the Christian can only do so by walking in obedience, in the power of an ungrieved Spirit, who alone can enable us to cry "Abba, Father," and who Himself bears witness with our spirit that we are the children of God. Moreover, the presentation of their title was a necessity (see Ezra 2:59, 6259And these were they which went up from Tel-melah, Tel-harsa, Cherub, Addan, and Immer: but they could not show their father's house, and their seed, whether they were of Israel: (Ezra 2:59)
62These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood. (Ezra 2:62)) for the admission of their claim to dwell in the holy city, and as in Ezra so here (and we would emphasize the fact) the responsibility of producing the title rested on those who made the claim. It is well to remember this in a day of profession, when all alike, on the ground of that profession, assert their rights to the most blessed privileges of Christianity, and look upon it as a proof of narrowness and lack of charity if their demands are not instantly recognized. Many such may be really the children of God, only let it be remembered that on them lies the burden of proving it, and that proving it is an indispensable condition of its acknowledgment.
From verse 10 to verse 14, we have the account of the priests, the genealogy of the chief of whom is also carefully stated. All together they numbered eleven hundred and fifty-two. Of these Seraiah was "the ruler of the house of God," while no less than eight hundred and twenty-two were occupied in the work of the house.
This was a blessed privilege, whether for the former or the latter, whatever the responsibilities connected with the respective offices which had been assigned to them in the grace of God. There are "rulers" of the house of God still, but none can rightly fill the post unless they are possessors of the necessary qualifications. (See, for example, 1 Tim. 3:1-71This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; 3Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4One that ruleth well his own house, having his children in subjection with all gravity; 5(For if a man know not how to rule his own house, how shall he take care of the church of God?) 6Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 7Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. (1 Timothy 3:1‑7).) All may now assist in doing the work of the house, if they are living according to their priestly place in the holiest, for the work in this case was that which belonged to them as priest, and only those who are filling their priestly office can rightly be engaged in priestly service.
The Levites follow the priests (vv. 15-18), but altogether they only numbered two hundred fourscore and four. Among these were some who "had the oversight of the outward business of the house of God." Only the priests could minister at the altar, or in the holy places; still the Levites had a blessed place of service. They were originally given to Aaron (Christ) for the service of the tabernacle (Num. 3) for all the work of the house of God outside of the priestly office. At the present time believers are both priests and Levites, for when they are in the holiest offering through Christ the sacrifice of praise to God, or when they "do good'.' and "communicate" they are acting as priests (Heb. 13:15, 1615By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. 16But to do good and to communicate forget not: for with such sacrifices God is well pleased. (Hebrews 13:15‑16)), and when occupied for the Lord in other kinds of service, they exhibit rather the Levitical character.
There is indeed the same distinction in the Church of God; bishops—that is, those who answer to these as
Besides the Levites, there are mentioned "the porters.. and their brethren that kept the gates," numbering a hundred and seventy-two, and the singers of the sons of Asaph that were "over the business of the house of God." vv. 19-22. Parenthetically it is noted that "the residue of Israel, of the priests, and the Levites, were in all the cities of Judah, every one in his inheritance. But the Nethinim dwelt in Ophel; and Ziha and Gispa were over the Nethinim." vv. 20,21. Without going into particulars, it may be pointed out that all these details are given to show how complete for the moment was the restoration of divine order in the holy things of Jehovah's house among these children of the captivity. Man's will had wrought long enough; now, once more back in the land of their fathers, the land of promise and hope, their one desire is that Jehovah alone should govern—that everything should be in accordance with His Word. But in the midst of this beautiful revival, there are remembrances of their sad condition in contrast with the past. Gentile authority is noticed even in connection with the house of God. Thus, after the introduction of the singers of the sons of Asaph, who were over the business of the house of God, it is added, "For it was the king's commandment concerning them, that a certain portion should be for the singers, due for every day. And Pethahiah the son of Meshezabeel, of the children of Zera the son of Judah, was at the king's hand in all matters concerning the people." vv. 23,24.
It was sad beyond all expression that the singers in the temple of the Lord should be dependent for support upon a Gentile monarch. They were Levites, and it was intended that they should be sustained by the willing-hearted contributions of the people, forasmuch as they had no part or inheritance with their brethren of the children of Israel. (See Deut. 12:11, 12; 26:12, 1311Then there shall be a place which the Lord your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the Lord: 12And ye shall rejoice before the Lord your God, ye, and your sons, and your daughters, and your menservants, and your maidservants, and the Levite that is within your gates; forasmuch as he hath no part nor inheritance with you. (Deuteronomy 12:11‑12)
12When thou hast made an end of tithing all the tithes of thine increase the third year, which is the year of tithing, and hast given it unto the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled; 13Then thou shalt say before the Lord thy God, I have brought away the hallowed things out of mine house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten them: (Deuteronomy 26:12‑13).) But the people who had returned from Babylon were few in number; they themselves with their cattle were subject to the pleasure of alien rulers; they were servants in the land God had given to their fathers, and altogether were in great distress. (Chap. 9:36,37.) It was not possible for them therefore to provide for these singers, and while God in His mercy had given them some reviving in the midst of their bondage, He would have them remember that their present condition was the fruit of their past ways, and that, since it was through the chastenings of His hand that they were subject to Gentile authority, it was a part of their obedience to His will that it should be acknowledged. The sentence of Lo-Ammi had been written upon them (Hos. 1:99Then said God, Call his name Lo-ammi: for ye are not my people, and I will not be your God. (Hosea 1:9)), though God, being what He was, could only abide faithful to the covenant which He had made with Abraham, Isaac, and Jacob. Hence He still loved and watched over the people, for His gifts and calling are without repentance, but having, on account of their manifold transgressions, transferred His earthly sovereignty to the Gentiles, the people must render to Caesar the things that are Caesar's and to God the things that are God's.
It was the position of the people, restored by God's mercy, with the. permission of the Gentile authority, and still subject, that rendered it necessary for the king to be acquainted with all the matters that concerned them, and Pethahiah was at his hand to give the required information—the representative, as it were, of his people. It is a shadow, however feeble, of Him who is at the right hand of God, gone into heaven to appear in the presence of God for us. How blessed for us to remember that there is one at the right hand of God in all matters concerning the people He has redeemed—One who has undertaken everything for us, and who is able to save us through all the difficulties and perils of the wilderness, seeing He ever lives to make intercession for us.
The rest of the chapter comprises a statement of the location of the children of Judah in the different cities and villages, and also the children of Benjamin. The former dwelt from Beersheba unto the valley of Hinnom (v. 30); the latter, in the several places named, and of the Levites were divisions in Judah and in Benjamin. These notices will doubtless be consulted with intense interest by the Jews of a later day.