Verse-by-Verse Bible Commentary
Nehemiah 11:19

Bridgeway Bible Commentary

Lists of Jerusalem residents (11:1-36)

Most of the people who returned from exile had settled in the country around Jerusalem rather than in the city itself. Therefore, because Jerusalem was thinly populated, a resettlement scheme was put into practice. Under this scheme one tenth of the residents from the country areas came to live in Jerusalem and so increase its stability. In addition to these, a large group offered willingly to come and live in the city (11:1-2).

A list is then given of the heads of the families who returned with Zerubbabel. (The descendants of these families would have been the old established residents of Jerusalem at the time the resettlement program was planned.) Apart from those belonging to the tribes of Judah and Benjamin (3-9), most seem to have been priests, Levites or other temple servants (10-21. See also notes on 1 Chronicles 9:1-34, where the same list is given, with a few variations and additions). Arrangements were also made for overseeing the work of the Levites, regulating the temple singers, and having a Jewish representative at the court of the Persian king (22-24). Then follows a list of reoccupied towns in the former tribal territories of Judah and Benjamin (25-36).

Coffman's Commentaries on the Bible

THE PORTERS AND GATEKEEPERS NUMBERED 172

"Moreover the porters, Akkub, Talmon, and their brethren, that kept watch at the gates were a hundred seventy and two. And the residue of Israel, of the priests, the Levites, were in all the cities of Judah, every one in his inheritance. But the Nethinim dwelt in Ophel: and Ziha and Gishpa were over the Nethinim."

The total number of the men living in the holy city is thus numbered at 3,044, not including women and children, nor the Nethinim. Whitcomb also gave this number as 3,044.Wycliffe Old Testament Commentary, p. 443. Ophel was indeed part of the holy city, having a wall of its own; and it was sometimes counted in, sometimes counted out of the city, as here. "These were augmented by a 10% levy drawn from the surrounding areas, and an unspecified number of volunteers (Nehemiah 11:2)."The New Bible Commentary Revised, p. 409.

Scholars disagree on the exact meaning of Nehemiah 11:1. Some take it, as did Whitcomb, to mean that the population was readjusted, so that ten percent of the returnees lived in the city, and ninety percent in the Outlying areas. If so interpreted, it would mean that, "The population of Judea had increased considerably during the previous century; because the 50,000 who returned with Zerubbabel from Babylon included women and children."Wycliffe Old Testament Commentary, p. 443. The approximately 3,000 men in Jerusalem before this adjustment took place would mean that there were 30,000 Jewish men then living in Palestine, besides women and children. At a ratio of four to one, this would make the number of Israelites then in Judea about 120,000. Keil, however, wrote that, "The passage can have no other meaning, but that the population of Jerusalem was increased by a 10% fraction of the population living outside the city."C. F. Keil, Keil and Delitzsch's Old Testament Commentaries, Nehemiah, p. 267. He admitted, however, that, "The statement, taken by itself, is very brief, and its connection with Nehemiah 7:5 not very evident."Ibid.

Barnes' Notes on the Whole Bible

See the margin reference notes. Both accounts appear to be extracts from a public official register which Nehemiah caused to be made of his census. The census itself seems to have been confined to the dwellers at Jerusalem. The subjoined table exhibits the differences between the accounts of the entire population of Jerusalem as given in Nehemiah and in Chronicles:

According to Nehemiah’s numbers, supplemented from Chronicles, the entire adult male population of the city was 3,734, which would give a total population of 14,936. According to Chronicles, supplemented from Nehemiah, the adult males were 4,370, and consequently the entire population, would have been 17,480. As the Nethinims and the Israelites of Ephraim and Manasseh 1 Chronicles 9:3 are not included in either list, we may conclude that the actual number of the inhabitants, after the efforts recorded in Nehemiah 11:1-2, was not much short of 20,000.

Nehemiah 11:16

The outward business of the house of God - Such as the collection of the newly-imposed tax Nehemiah 10:32, the providing of the regular sacrifices, the renewal of vestments, and the like.

Nehemiah 11:17

The principal to begin the thanksgiving - i. e., “the precentor,” or “leader of the choir.”

Smith's Bible Commentary

Chapter 11

And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, that one in ten might dwell in Jerusalem the holy city, and nine parts to dwell in other cities ( Nehemiah 11:1 ).

So when they came back, they actually inhabited quite a bit of the territory down towards Hebron, Beersheba, on up to Ramallah, Bethel, and all. Quite a bit of territory. There was only about 50,000 of them. And so they decided that one in ten, which means about 5,000 would dwell in Jerusalem. They wanted to maintain the capital city so they'd have a place of worship and all and the rest of the people... of course, Jerusalem isn't that good a farm territory. There's much better farming down in some of the valleys around Jerusalem than there is in Jerusalem itself. Down into, down towards Hebron, the Eshcol Valley and all, much better farming. Even down towards Bethlehem and the valley is down through there. So one in ten with... So they cast lots to find out which one would stay in Jerusalem and the rest would move into the surrounding territories and live in the surrounding territories. And so we have the names of the families upon whom the lots were drawn who should dwell in Jerusalem. And then beginning with verse Nehemiah 11:20 , the names of the families that were to dwell in the other cities round about. And some of the cities and the villages where they were to dwell. "

Dr. Constable's Expository Notes

1. The residents of Jerusalem 11:1-24

Some leaders had already chosen to live in Jerusalem (Nehemiah 11:1). Nehemiah initiated a plan to determine which one family in ten, of those not living in the city, would move into it (Nehemiah 11:1). Additional immigrants volunteered to live there (Nehemiah 11:2). There was a cross section of leaders, therefore, who lived in Jerusalem, while other leaders lived in the other towns of Judah (Nehemiah 11:3).

"The city wall was built, and now a new measure to safeguard the city was instituted, namely, to repopulate it." [Note: Fensham, p. 244.]

The residents of Jerusalem included Jews from the tribes of Judah (Nehemiah 11:4-6) and Benjamin (Nehemiah 11:7-9). There were twice as many from Benjamin as from Judah. There were priests (Nehemiah 11:10-14), Levites (Nehemiah 11:15-18), and gatekeepers (Nehemiah 11:19). The rest lived in the outlying towns (Nehemiah 11:20), except for the temple servants (Nehemiah 11:21). The Ophel was apparently a leveled mini-valley (or perhaps a low hill) between the City of David and the temple area. [Note: Breneman, p. 259.] Pethahiah appears to have been an adviser to the Persian king (Artaxerxes) in matters of Jewish affairs (Nehemiah 11:24). Compare 1 Chronicles 9:2-34 for a similar list. Estimates of Jerusalem’s population at this time vary from 4,800 [Note: M. Broshi, "La population de l’ancienne Jerusalem," Revue Biblique 92 (1975):9-10.] to 8,000 [Note: D. E. Gowan, Bridge Between the Testaments, p. 20.] .

Gill's Exposition of the Whole Bible

Moreover, the porters, Akkub, Talmon, and their brethren that kept the gates, were one hundred and seventy two. Of whom see 1 Chronicles 9:17.

Henry's Complete Commentary on the Bible

      1 And the rulers of the people dwelt at Jerusalem: 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.   2 And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem.   3 Now these are the chief of the province that dwelt in Jerusalem: but in the cities of Judah dwelt every one in his possession in their cities, to wit, Israel, the priests, and the Levites, and the Nethinims, and the children of Solomon's servants.   4 And at Jerusalem dwelt certain of the children of Judah, and of the children of Benjamin. Of the children of Judah; Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalaleel, of the children of Perez;   5 And Maaseiah the son of Baruch, the son of Colhozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of Shiloni.   6 All the sons of Perez that dwelt at Jerusalem were four hundred threescore and eight valiant men.   7 And these are the sons of Benjamin; Sallu the son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jesaiah.   8 And after him Gabbai, Sallai, nine hundred twenty and eight.   9 And Joel the son of Zichri was their overseer: and Judah the son of Senuah was second over the city.   10 Of the priests: Jedaiah the son of Joiarib, Jachin.   11 Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, was the ruler of the house of God.   12 And their brethren that did the work of the house were eight hundred twenty and two: and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashur, the son of Malchiah,   13 And his brethren, chief of the fathers, two hundred forty and two: and Amashai the son of Azareel, the son of Ahasai, the son of Meshillemoth, the son of Immer,   14 And their brethren, mighty men of valour, a hundred twenty and eight: and their overseer was Zabdiel, the son of one of the great men.   15 Also of the Levites: Shemaiah the son of Hashub, the son of Azrikam, the son of Hashabiah, the son of Bunni;   16 And Shabbethai and Jozabad, of the chief of the Levites, had the oversight of the outward business of the house of God.   17 And Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, was the principal to begin the thanksgiving in prayer: and Bakbukiah the second among his brethren, and Abda the son of Shammua, the son of Galal, the son of Jeduthun.   18 All the Levites in the holy city were two hundred fourscore and four.   19 Moreover the porters, Akkub, Talmon, and their brethren that kept the gates, were a hundred seventy and two.

      Jerusalem is called here the holy city (Nehemiah 11:1; Nehemiah 11:1), because there the temple was, and that was the place God had chosen to put his name there; upon this account, one would think, the holy seed should all have chosen to dwell there and have striven for a habitation there; but, on the contrary, it seems they declined dwelling there, 1. Because a greater strictness of conversation was expected from the inhabitants of Jerusalem than from others, which they were not willing to come up to. Those who care not for being holy themselves are shy of dwelling in a holy city; they would not dwell in the New Jerusalem itself for that reason, but would wish to have a continuing city here upon earth. Or, 2. Because Jerusalem, of all places, was most hated by the heathen their neighbours, and against it their malicious designs were levelled, which made that the post of danger (as the post of honour usually is) and therefore they were not willing to expose themselves there. Fear of persecution and reproach, and of running themselves into trouble, keeps many out of the holy city, and makes them backward to appear for God and religion, not considering that, as Jerusalem is with a special malice threatened and insulted by its enemies, so it is with a special care protected by its God and made a quiet habitation,Isaiah 33:20; Psalms 46:4; Psalms 46:5. Or, 3. Because it was more for their worldly advantage to dwell in the country. Jerusalem was no trading city, and therefore there was no money to be got there by merchandise, as there was in the country by corn and cattle. Note, All seek their own, not the things that are Jesus Christ's,Philippians 2:21. It is a general and just complaint that most people prefer their own wealth, credit, pleasure, ease, and safety, before the glory of God and the public good. People being thus backward to dwell at Jerusalem, now that it was poor, we are here told,

      I. By what means it was replenished. 1. The rulers dwelt there, Nehemiah 11:1; Nehemiah 11:1. That was the proper place for them to reside in, because there were set the thrones of judgment (Psalms 122:5), and thither, in all difficult matters, the people resorted with their last appeals. And if it were an instance of eminent affection to the house of God, zeal for the public good, and of faith, and holy courage, and self-denial, to dwell there at this time, the rulers would be examples of these to their inferiors. Their dwelling there would invite and encourage others to dwell there too. Magnates magnetes--the mighty are magnetic. When great men choose the holy city for their habitation their example brings holiness into reputation, and their zeal will provoke very many. 2. There were some that willingly offered themselves to dwell at Jerusalem, nobly foregoing their own secular interest for the public welfare, Nehemiah 11:2; Nehemiah 11:2. It is upon record, to their honour, that when others were shy of venturing upon difficulty, loss, and danger, they sought the good of Jerusalem, because of the house of the Lord their God. Those shall prosper that thus love Zion,Psalms 122:6; Psalms 122:9. It is said, The people blessed them. They praised them; they prayed for them; they praised God for them. Many that do not appear forward themselves for the public good will yet give a good word to those that do. God and man will bless those that are public blessings, which should encourage us to be zealous in doing good. 3. They, finding that yet there was room, concluded upon a review of their whole body to bring one in ten to dwell in Jerusalem; who they should be was determined by lot, the disposal whereof, all knew, was of the Lord. This would prevent strife, and would be a great satisfaction to those on whom the lot fell to dwell at Jerusalem, that they plainly saw God appointing the bounds of their habitation. They observed the proportion of one in ten, as we may suppose, to bring the balance between the city and country to a just and equal poise; so it seems to refer to the ancient rule of giving the tenth to God; and what is given to the holy city he reckons given to himself.

      II. By what persons it was replenished. A general account is here given of the inhabitants of Jerusalem because the governors of Judah looked upon them as their strength in the Lord of hosts their God, and valued them accordingly, Zechariah 12:5. 1. Many of the children of Judah and Benjamin dwelt there; for, originally, part of the city law in the lot of one of those tribes and part in that of the other; but the greater part was in the lot of Benjamin, and therefore here we find of the children of Judah only 468 families in Jerusalem (Nehemiah 11:6; Nehemiah 11:6), but of Benjamin 928, Nehemiah 11:7; Nehemiah 11:8. Thus small were its beginnings, but afterwards, before our Saviour's time, it grew much more populous. Those of Judah all descended from Perez, or Pharez, that son of Judah of whom, as concerning the flesh, Christ came. And, though the Benjamites were more in number, yet of the men of Judah it is said (Nehemiah 11:6; Nehemiah 11:6) that they were valiant men, fit for service, and able to defend the city in case of an attack. Judah has not lost its ancient character of a lion's whelp, bold and daring. Of the Benjamites that dwelt in Jerusalem we are here told who was overseer, and who was second, Nehemiah 11:9; Nehemiah 11:9. For it is as necessary for a people to have good order kept up among themselves as to be fortified against the attacks of their enemies from abroad, to have good magistrates as to have good soldiers. 2. The priests and Levites did many of them settle at Jerusalem; where else should men that were holy to God dwell, but in the holy city? (1.) Most of the priests, we may suppose, dwelt there, for their business lay where the temple was. Of those that did the work of the house in their courses here were 822 of one family, 242 of another, and 128 of another, Nehemiah 11:12-14; Nehemiah 11:12-14. It was well that those labourers were not few. It is said of some of them that they were mighty men of valour (Nehemiah 11:14; Nehemiah 11:14); it was necessary that they should be so, for the priesthood was not only a work, which required might, but a warfare, which required valour, especially now. Of one of these priests it is said that he was the son of one of the great men. It was no disparagement to the greatest man they had to have his son in the priesthood; he might magnify his office, for his office did not in the least diminish him. (2.) Some of the Levites also came and dwelt at Jerusalem, yet but few in comparison, 284 in all (Nehemiah 11:18; Nehemiah 11:18), with 172 porters (Nehemiah 11:19; Nehemiah 11:19), for much of their work was to teach the good knowledge of God up and down the country, for which purpose they were to be scattered in Israel. As many as there was occasion for attended at Jerusalem; the rest were doing good elsewhere. [1.] It is said of one of the Levites that he had the oversight of the outward business of the house of God,Nehemiah 11:16; Nehemiah 11:16. The priests were chief managers of the business within the temple gates; but this Levite was entrusted with the secular concerns of God's house, that were in ordine ad spiritualia--subservient to its spiritual concerns, the collecting of the contributions, the providing of materials for the temple service, and the like, which it was necessary to oversee, else the inward business would have been starved and have stood still. Those who take care of the ta exo--the outward concerns of the church, the serving of its tables, are as necessary in their place as those who take care of its ta eso--its inward concerns, who give themselves to the word and prayer. [2.] It is said of another that he was the principal to begin the thanksgiving in prayer. Probably he had a good ear and a good voice, and was a scientific singer, and therefore was chosen to lead the psalm. He was precentor in the temple. Observe, Thanksgiving is necessary in prayer; they should go together; giving thanks for former mercies is a becoming way of begging further mercies. And care should be taken in public service that every thing be done in the best manner, decently and in good order-- in prayer, that one speak and the rest join--in singing, that one begin and the rest follow.