Nehemiah 12

These were the priests and Levites who returned with Zerubbabel son of Shealtiel and with Joshua: Seraiah, Jeremiah, Ezra, Amariah, Malluk, Hattush, Shekaniah, Rehum, Meremoth, Nehemiah 12:1-3

Anders comments: “Legitimacy was important in establishing the postexilic community. Because of this, the chronicler inserted various lists of priests and Levites to document the genuineness of the faith community and its religious authority.” [1] We note here that the author went all the way back to the beginning of the return in 537 BC and to the days of Zerubbabel and Joshua. This was almost a century earlier.

Breneman gives us an outline of these verses that will help keep our heads straight. “Verses 1-7 present the family names of the priests at the time of the first return; vv. 8-9 list the Levites of the same time; vv. 10-11 list the line of high priests; vv. 12-21 list the priests in the time of Jehoiakim, the second generation after the return; vv. 22-23 add details about the records; vv. 24-26 continue with the Levites and details on chronology…” [2]

Copying lists of names and numbers seems to have been a challenge in ancient times. Guthrie sees that the interpretation of these lists presents a great difficulty. [3] For instance, when we compare this listing of priests in Zerubbabel’s time with the listing in Ezra 2:36-39, there seems to be little agreement. Some of these problems might be solved when we consider that personal names and family names may be used interchangeably. The total priestly descendants under Ezra were 4,289, so there is room for some name changing. Some names are just missed by copyists, as we see Hattush listed in 12:1-7 and missing in 12:12-21. The Ezra we see listed here is obviously a priest but certainly not the Ezra who came much later in 458 BC.

“Iddo, Ginnethon, Abijah, Mijamin, Moadiah, Bilgah, Shemaiah, Joiarib, Jedaiah, Sallu, Amok, Hilkiah and Jedaiah. These were the leaders of the priests and their associates in the days of Joshua” (12:4-7). Jamieson mentions here that Abijah was an ancestor of John the Baptist (Lk. 1:5). [4] The three lists of priests are quite confusing. Pett comments: “…The whole situation is undoubtedly complex, and many suggestions have been made by commentators, too numerous to deal with simply.” [5] Coffman says: “The discrepancies, questions, problems and variations in all of these are insoluble at this period of time, twenty-five centuries afterward…” [6]

The three listings of Nehemiah 12:1-7; 12:12-21 and 10:2-8 are not completely identical, although they have many names in common. However, Pashur, Malchijah, Obadiah, Daniel, Baruch and Meshullam only appear in the Nehemiah 10 list. [7] When we try to match these lists with the one in Ezra 2:36-39 we run into more problems. For instance, Immer does not appear at all; there is one appearance of Pashur; two appearances of Jedaiah; and two of Harim. Some have suggested that these priestly houses may have broken down into sub-houses, since there were originally twenty-four orders established by David in 1 Chronicles 24:1-19.

We need to remember that the list in 12:1-7 is that of the first home-comers. The list in 12:12-21 is a whole generation later, and the earlier list in 10:2-8 is Nehemiah’s own generation. [8] A lot can happen in a generation and certainly a lot can happen in a period of almost one hundred years. Things change. Some people die and some people are born. We should not concern ourselves that the lists over such a long period do not completely match.

“The Levites were Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and also Mattaniah, who, together with his associates, was in charge of the songs of thanksgiving. Bakbukiah and Unni, their associates, stood opposite them in the services” (12:8-9). Pett comments: “…It is noteworthy that Jeshua, Binnui and Kadmiel, in that order, are constantly the first names spoken of when the Levites are described, the exception being Nehemiah 12:24…” [9] We should note that this Jeshua is not connected to the high priest of the same name, since this Jeshua is a Levite. [10] Obviously, the Levitical list of Ezra 2:40-42 is expanded. Barnes feels that the list was expanded by others who returned subsequently. [11] Standing opposite of each other in worship may be a reference to antiphonal singing. [12]

“Joshua was the father of Joiakim, Joiakim the father of Eliashib, Eliashib the father of Joiada, Joiada the father of Jonathan, and Jonathan the father of Jaddua” (12:10-11). Kidner comments on this list: “…it does not necessarily include every generation. Briefly, the point at issue is whether the list takes us to the end of the Persian period, about a hundred years after Nehemiah, in the reign of Darius III (336/5-331), or whether it takes us only as far as Darius II (423-404)…” [13] The problem is the last high priest named Jaddua. The Jewish historian Josephus tells how Alexander the Great was about to conquer Jerusalem until he saw the high priest Jaddua and an assembly of Jews coming out to meet him. Alexander gave reverence to Jaddua and claimed that he previously had seen this same priest with his decorative attire in a vision. The priest had encouraged him to conquer the Persian Empire. As a result, Jerusalem was spared. Alexander even came and offered a sacrifice at the temple (Ant. 11. 8. 5).

Of course, Joshua arrived with Zerubbabel and the main exile body in 537 BC. Eliashib was the high priest when Nehemiah arrived almost a century later in 444. Breneman comments: “According to the Elephantine letters, a Johanan was high priest in 410 BC…New evidence shows that these names reappeared in successive generations, so that Jaddua of Josephus must have been from a later generation.” [14] Coffman thinks that there might have been several high priests named Jaddua. [15]

“In the days of Joiakim, these were the heads of the priestly families: of Seraiah’s family, Meraiah; of Jeremiah’s, Hananiah;

[13] of Ezra’s, Meshullam; of Amariah’s, Jehohanan;

[14] of Malluk’s, Jonathan; of Shekaniah’s, Joseph;

[15] of Harim’s, Adna; of Meremoths, Helkai;

[16] of Iddos, Zechariah; of Ginnethon’s, Meshullam;

[17] of Abijah’s, Zikri; of Miniamin’s and of Moadiah’s, Piltai;

[18] of Bilgah’s, Shammua; of Shemaiah’s, Jehonathan;

[19] of Joiarib’s, Mattenai; of Jedaiah’s, Uzzi;

[20] of Sallu’s, Kallai; of Amok’s, Eber;

[21] of Hilkiah’s, Hashabiah; of Jedaiah’s, Nethanel. (12:12-21).

Hopefully, the reader will not grow weary, but we have just had another listing of high priests. This listing covers subsequent generations. We see many of the same household names as with the other listings. Since this is a list of succeeding generations, we have little information on those who followed in the priestly households. The list leads off with Joiakim who may have served around Ezra’s time. [16] Utley suspects that “Meremoth” and “Meraioth” are the same (v. 15); that “Helkai” of the same verse may relate to “Hilkiah” of 12:7; and that “Sallu” may relate to “Sallu” 12:7. [17]

“The family heads of the Levites in the days of Eliashib, Joiada, Johanan and Jaddua, as well as those of the priests, were recorded in the reign of Darius the Persian. The family heads among the descendants of Levi up to the time of Johanan son of Eliashib were recorded in the book of the annals. And the leaders of the Levites were Hashabiah, Sherebiah, Jeshua son of Kadmiel, and their associates, who stood opposite them to give praise and thanksgiving, one section responding to the other, as prescribed by David the man of God” (12:22-24). Here we are dealing again with the Levities, but the priestly line is being used for their chronology.

Guthrie says: “The composition of these lists appears to be after the lifetimes of Nehemiah and Ezra (v. 26).” [18] There is a connection with the high priest Johanan mentioned here. The Elephantine Papyri lists him as the high priest in 410 BC. That would have been in the reign of Darius II (424-404 BC). [19] It is most likely Darius II who is mentioned here as “Darius the Persian.” That brings up the possibility that there was another and later priest by the name of Jaddua. [20] It would be very unlikely if the Jaddua here was alive in the days of Darius III (335-331 BC). However, some of the priests lived very long lives. Pfeiffer & Harrison think that Eliashib was over 90 years of age when he entered into an agreement with Tobiah. [21]

The Book of the Annals or Book of Chronicles mentioned here are not the canonical books of 1 & 2 Chronicles with which we are familiar. [22] This is another book that is no longer available. Jamieson says: “The sons of Levi… were written in the book of the chronicles—that is, the public registers in which the genealogies were kept with great regularity and exactness.” [23]

The Levitical leaders at this later time were Hashabiah, Sherebiah, Jeshua son of Kadmiel, and their associates. Pett remarks: “The truth is that the names are in fact all common Hebrew names which were regularly given (we can compare John and Peter in my day), which is why when the father’s name is lacking the names can be easily confused.” [24] It is noted again that these Levities were responding to each other and it is thought that this was a form of antiphonal singing that King David had instituted using different choirs. [25]

“Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon and Akkub were gatekeepers who guarded the storerooms at the gates. They served in the days of Joiakim son of Joshua, the son of Jozadak, and in the days of Nehemiah the governor and of Ezra the priest, the teacher of the Law” (12:25-26). These were gatekeepers who were mostly responsible for the control of temple access. Kidner says: “This stresses, once more, the continuity of family responsibilities for Temple service, spanning the best part of a century.” [26] We want to say here that God is concerned about individual people. He could have certainly done everything himself, but he allowed faithful people to do these jobs for him. Their names are preserved forever in the divine records. Today we need to remember that it is faithful individuals, with God’s help, and by God’s grace, who keep the kingdom wheels turning. We can say with Job: “Even now, behold, my witness is in heaven, and he who testifies for me is on high” (Job 16:19 ESV).

DEDICATION OF JERUSALEM’S WALL

At the dedication of the wall of Jerusalem, the Levites were sought out from where they lived and were brought to Jerusalem to celebrate joyfully the dedication with songs of thanksgiving and with the music of cymbals, harps and lyres. Nehemiah 12:27

Kidner says, “At this point, or else at verse 31, we are back with the first-person memoirs of Nehemiah. His voice was last heard directly at 7:5.” [27] Some scholars try to delay this celebration by several months but common sense would put it soon after the wall was completed. In order to have a great religious celebration, it was necessary to assemble all the Levites possible. We note again that many Levites lived outside the city and it was necessary to call them in. Once again, it really helps us in our worship to have skilled and gifted musicians to lead us. From very early times, and especially from the era of David, many different musical instruments were used in worship. There were at least twenty-two different musical instruments mentioned in the Bible. [28] Of course, over the years our worship instruments change. I remember when I was a child in the Bible Belt, the guitar was considered a worldly instrument and was not permitted in church. Now it seems that church cannot go on without a guitar.

“The musicians also were brought together from the region around Jerusalem – from the villages of the Netophathites, from Beth Gilgal, and from the area of Geba and Azmaveth, for the musicians had built villages for themselves around Jerusalem” (12:28-29). We note again that many of the Levites lived close by in cities surrounding Jerusalem. Utley places the Netophathites near Bethlehem (cf. Ezra 2:22). [29] Beth Gilgal was not the Gilgal far off in the Jordan Valley but one close to Jerusalem. We can assume that both Geba and Azmaveth were also nearby.

“When the priests and Levites had purified themselves ceremonially, they purified the people, the gates and the wall” (12:30). Commentators assume that purification involved the confession of sins, the offering of blood sacrifices, the strict observance of Mosaic law, fasting, bathing, washing of clothes, and even sexual abstinence. The scripture asks: “Who may ascend the mountain of the LORD? Who may stand in his holy place? The one who has clean hands and a pure heart, who does not trust in an idol or swear by a false god” (Psa. 24:3-4). Anders assumes that the gates and wall were purified by the sprinkling of water. [30]

“I had the leaders of Judah go up on top of the wall. I also assigned two large choirs to give thanks. One was to proceed on top of the wall to the right, toward the Dung Gate” (12:31). Some commentators suppose that they were walking beside the wall but it says clearly that they went along on top of the wall. Kenyon’s excavations have shown that Nehemiah’s wall was 9 feet wide (2.75 m.). [31] This first group walked south toward the Dung Gate. It was led by Ezra (v. 36). We can assume that the groups entered at the Valley Gate (close to today’s Jaffa Gate). This was the gate where Nehemiah first entered the city (2:13). This group was to proceed around the southern limits and upward on the eastern side of the city.

“Hoshaiah and half the leaders of Judah followed them, along with Azariah, Ezra, Meshullam,” (12:32-33). Pett thinks that Hoshaiah was a very important person and leader, perhaps even deputy to Nehemiah. [32] We note that half the leaders followed him.

“Judah, Benjamin, Shemaiah, Jeremiah, as well as some priests with trumpets, and also Zechariah son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Micaiah, the son of Zakkur, the son of Asaph, and his associates – Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah and Hanani – with musical instruments prescribed by David the man of God. Ezra the teacher of the Law led the procession” (12:34-36). We note the trumpets and other musical instruments in this group. Wiersbe comments: “This special service of dedication would have been a failure were it not for a man who had been dead for over 500 years.” [33]

“At the Fountain Gate they continued directly up the steps of the City of David on the ascent to the wall and passed above the site of David’s palace to the Water Gate on the east” (12:37). This group rounded the southern tip of the city, passed the Fountain Gate and proceeded uphill to the Water Gate (cf. Neh. 3:25-26). This was very similar to the journey that Nehemiah made when he was on his night trip to spy out the condition of the wall.

“The second choir proceeded in the opposite direction. I followed them on top of the wall, together with half the people – past the Tower of the Ovens to the Broad Wall, over the Gate of Ephraim, the Jeshanah Gate, the Fish Gate, the Tower of Hananel and the Tower of the Hundred, as far as the Sheep Gate. At the Gate of the Guard they stopped” (12:38-39). Pett says: “The fact that the company led by Nehemiah is given less prominence tends to confirm that we have here an extract from Nehemiah’s own record. Anyone else would surely have given him greater distinction.” [34] It is generally thought that the two choirs met on the eastern side of the city, perhaps near the Water Gate, and from there they entered the temple. [35]

“The two choirs that gave thanks then took their places in the house of God; so did I, together with half the officials, as well as the priests – Eliakim, Maaseiah, Miniamin, Micaiah, Elioenai, Zechariah and Hananiah with their trumpets – and also Maaseiah, Shemaiah, Eleazar, Uzzi, Jehohanan, Malkijah, Elam and Ezer. The choirs sang under the direction of Jezrahiah. And on that day they offered great sacrifices, rejoicing because God had given them great joy. The women and children also rejoiced. The sound of rejoicing in Jerusalem could be heard far away” (12:40-43). We can imagine that as the two choirs joined each other in the Temple of God there was great joy and rejoicing. McConville tells us that words of joy and rejoicing are used five times in verse 43 alone. [36] Since the people were in such a joyous mood we read that many sacrifices were offered. Their rejoicing could be heard far away. No doubt it was a day that mothers, fathers and even children would remember for a long, long time to come.

Nehemiah Makes Appointments

At that time men were appointed to be in charge of the storerooms for the contributions, firstfruits and tithes. From the fields around the towns they were to bring into the storerooms the portions required by the Law for the priests and the Levites, for Judah was pleased with the ministering priests and Levites. Nehemiah 12:44

It was likely at this point that Nehemiah was preparing to return to the king at the palace of Shushan. [37] Perhaps it was for this reason that he was setting things in order at the temple. McConville remarks: “One of the twin climaxes of the Books of Ezra and Nehemiah has been reached. The Temple is up. The walls surround it. The enemy is at bay.” [38]

“They performed the service of their God and the service of purification, as did also the musicians and gatekeepers, according to the commands of David and his son Solomon” (12:45). Utley says, “This seems to be a parenthesis giving further information and not part of Nehemiah’s first-person account.” [39]

“For long ago, in the days of David and Asaph, there had been directors for the musicians and for the songs of praise and thanksgiving to God. So in the days of Zerubbabel and of Nehemiah, all Israel contributed the daily portions for the musicians and the gatekeepers. They also set aside the portion for the other Levites, and the Levites set aside the portion for the descendants of Aaron” (12:46-47). The great missionary Hudson Taylor used to say, “When God’s work is done in God’s way for God’s glory, it will not lack God’s support.” [40]

Footnotes

1. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 256.

2. Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 260.

3. Guthrie, et. al., The New Bible Commentary, p. 409.

4. Jamieson, et. al., Commentary on Nehemiah, Commentary Critical and Explanatory on the Whole Bible, v. 12:4,

5. Pett, Commentary on Nehemiah, Peter Pett’s Commentary on the Bible, v. 12:7.

6. Coffman, Commentary on Nehemiah, Coffman Commentaries on the Bible, v. 12:4.

7. Kidner, Ezra & Nehemiah, p. 122.

8. Ibid.

9. Pett, Commentary on Nehemiah, Peter Pett’s Commentary on the Bible, v. 12:8.

10. Ibid.

11. Barnes, Commentary on Nehemiah, Barnes’ Notes on the Whole Bible, v. 12:8.

12. Utley, Bible Lessons International, Nehemiah, v. 12:l1.

13. Kidner, Ezra & Nehemiah, p. 123.

14. Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 261.

15. Coffman, Commentary on Nehemiah, Coffman Commentaries on the Bible, v. 12:1.

16. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 257.

17. Utley, Bible Lessons International, Nehemiah, vs. 12:15-20.

18. Guthrie, et. al., The New Bible Commentary, p. 409.

19. Kidner, Ezra & Nehemiah, p. 124.

20. Pfieffer & Harrison, eds., The Wycliffe Bible Commentary, p. 443.

21. Ibid.

22. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 257.

23. Jamieson, et. al., Commentary on Nehemiah, Commentary Critical and Explanatory on the Whole Bible, v. 12:23.

24. Pett, Commentary on Nehemiah, Peter Pett’s Commentary on the Bible, v. 12:24.

25. Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 263.

26. Kidner, Ezra & Nehemiah, p. 125.

27. Ibid.

28. Guzik, Enduring Word Bible Commentary, Ezra, vs. 12:27-29.

29. Utley, Bible Lessons International, Nehemiah, v. 12:28.

30. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 259.

31. Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 266.

32. Pett, Commentary on Nehemiah, Peter Pett’s Commentary on the Bible, vs. 12:31-43.

33. Wiersbe, The Wiersbe Bible Commentary, OT, p. 787.

34. Pett, Commentary on Nehemiah, Peter Pett’s Commentary on the Bible, vs. 12:38-43.

35. Pfieffer & Harrison, eds., The Wycliffe Bible Commentary, p. 444.

36. McConville, Ezra, Nehemiah, and Esther, p. 142.

37. McGee, History of Israel, Ezra Nehemiah, Esther, p. 158.

38. McConville, Ezra, Nehemiah, and Esther, p. 144.

39. Utley, Bible Lessons International, Nehemiah, vs. 12:44-47.

40. Wiersbe, The Wiersbe Bible Commentary, OT, p. 788.