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The Dedication Of The Wall
It will be remembered that in the duplicate lists of those who first came up to Jerusalem under Zerubbabel and Joshua the high priest (or Jeshua, as he is here called), the families only of the priests were mentioned, not the names of the chief priests themselves. That lack is supplied in the opening verses of the present chapter (vers. 1-7). God would have these men in everlasting remembrance, who so efficiently fulfilled their service with true-hearted devotion. The chiefs of the Levites are also mentioned, though of these we have read before in chapters 8:7 and 9:4, 5. A later generation of priests, serving doubtless in the latter days of Nehemiah, is given in verses 12 to 21, the sons of those referred to above, faithful men walking in their fathers’ footsteps, and ensamples to the people. But in the intervening verses (10 and 11) we have a short genealogical list carrying down the line of Jeshua for five generations to Jaddua, the great and justly-celebrated high priest who held this supreme office in the days when the Persian dominion was overthrown by Alexander the Great. There can, I think, be no question as to this table having been added by a later hand, which the Holy Spirit was pleased to use to preserve the record of Jaddua’s descent. Verse 22 must have been added at the same time, declaring that a faithful record of the heads of the Levites had been kept to the days of Darius the Persian, whom I take to be Darius Codomanus, overthrown by the great Macedonian conqueror. It is possible indeed that the book of Malachi may have been written about that time, and that he may have added to the list, or the list itself. His solemn message shows us the sad condition into which the children of the remnant, degenerated after the fathers had died.
Simple souls will not be confused or perplexed at the suggestion we have made above, if they bear in mind that the entire Old Testament was in the hands of the Jewish doctors in the days of our Lord’s sojourn upon earth, and that concerning it all He declared, “The Scripture cannot be broken.” It is not necessary therefore to know in each instance the human author of a book or part of a book. We know that “holy men of God spake as they were moved by the Holy Ghost,” and thus we have in every part a “God-breathed” record, and that is enough.
It is evident from the next table (vers. 23-26) that both Nehemiah and Ezra lived through “the days of Joiakim the son of Jeshua,” as well as in the days of the father who accompanied Zerubbabel in the first emigration from Babylon. During their life-time the people clung to the word of God, and, with occasional individual lapses, such as we read of in the next chapter, maintained, on the whole, a testimony for the Lord who had brought them back, though in feebleness, to the place where He had set His name. Of the chief of the Levites (ver. 24) it is distinctly said that they were appointed both “to praise and to give thanks, according to the commandment of David the man of God, ward over against ward.” The temple might be poor indeed as compared with Solomon’s building, “exceeding magnifical,” and the people themselves a small and afflicted remnant, but they sought to act on the divine instruction as to the service of the house of God which had been communicated by David to Solomon at the beginning. Likewise, whatever the feebleness to-day, it is the part of faithfulness to go back to “that which was from the beginning,” and to endeavor, though in weakness, to carry out that which is written in the word of God.
The present chapter is divided into two almost equal parts, the first twenty-six verses belonging properly to chapter eleven, as being entirely composed of genealogical tables similar to those of the previous chapter. The second division continues the course of the history, and contains the account of the feast of the dedication of the now completed wall of Jerusalem. This was turned into a great occasion of rejoicing and thanksgiving to God, who had not only brought the people back from the stranger’s land, but had permitted them to surround His house and His holy city with a separating wall, testifying both to friends and enemies alike that they were under His care who had once scattered their nation because of unjudged sin.
From every quarter the Levites gathered “to keep the dedication with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, and with harps” (ver. 27). It was a gladsome occasion indeed, and worthy of being joyously commemorated in coming years.
“The sons of the singers” were gathered together all about the city to participate in the general rejoicing. Jerusalem’s wall was a symbol of salvation and her gates of praise.
After the priests and Levites had concluded a ceremony of purification, dedicating the people, the gates, and the wall to the Lord, Nehemiah brought up the princes of Judah upon the wall and divided all into two great companies, stretching out on the right and the left “toward the Dung Gate.” With trumpets pealing out their notes of gladness and voices lifted up in songs of praise, the Levites and priests answered one another in antiphonal chants, after the manner of the 24th psalm; Nehemiah leading one company and Ezra the scribe the other. Thank-offerings were offered upon the altar, and “God made them rejoice with great joy”-as He always does when His people walk before Him in holiness and truth (vers. 31-43).
Nor were the servants of the Lord forgotten, for the people brought their tithes into the storehouse, and out of willing hearts gave abundantly for the maintenance of the sons of Aaron, in accordance with the Word (vers. 44-47).
One is reminded of the two-fold offering of Hebrews 13:15, Hebrews 13:16: “By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to His name. But to do good and to communicate, forget not: for with such sacrifices God is well pleased.” These two offerings should never be divorced-thanksgiving going up to God from grateful hearts, and benevolence flowing forth toward men, the practical expression of that gratitude.
There is no surer indication of a low state in God’s people than to find the poor among them left to suffer want, and the Lord’s servants permitted to endure privation. These last are called to a path of trial, and must needs learn to be abased as well as to abound, to be full and to be empty; but whatever blessing they may find as they thus share Christ’s sufferings, it is to the shame of the people of God, whose debtors they are. Were there more conscientious concern about this matter in many places, there would be richer and fuller ministry vouchsafed by God to His people, and more blessing in the assemblies of His saints, who often need to be reminded that:
“It never was loving that emptied a heart,
Nor giving that emptied a purse.”
Let God be honored with the first-fruits of our substance, and He will soon prove that He will be no man’s debtor, but will abundantly confirm the word spoken by Malachi the prophet: “Bring ye all the tithes into the storehouse, that there may be meat in My house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts” (Malachi 3:10, Malachi 3:11). That this illustrates a great spiritual truth is certain. That many have proven it to be intensely literal is equally sure. And it has been to the eternal loss of greater numbers who have failed in this very thing, and forgotten that they were only the stewards, not the owners, of wealth entrusted to them, to be used in view of the everlasting habitations.
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Ironside, H. A. "Commentary on Nehemiah 12". Ironside's Notes on Selected Books. https://studylight.org/
the Fourth Week after Epiphany