TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Nehemiah 10:1–31. His three-level outline is real structure in the source text, so it is rendered as structure.
When Israel was first brought into covenant with God it was done by sacrifice and the sprinkling of blood, Ex. 24. But here it was done by the more natural and common way of sealing and subscribing the written articles of the covenant, which bound them to no more than was already their duty. Now here we have,
I.The names of those public persons who, as the representatives and heads of the congregation, set their hands and seals to this covenant, because it would have been an endless piece of work for every particular person to do it; and, if these leading men did their part in pursuance of this covenant, their example would have a good influence upon all the people. Now observe,
1.Nehemiah, who was the governor, signed first, to show his forwardness in this work and to set others a good example, Neh 10:1. Those that are above others in dignity and power should go before them in the way of God.
2.Next to him subscribed twenty-two priests, among whom I wonder we do not find Ezra, who was an active man in the solemnity (Ezr 8:2) which was but the first day of the same month, and therefore we cannot think he was absent; but he, having before done his part as a scribe, now left it to others to do theirs.
3.Next to the priests, seventeen Levites subscribed this covenant, among whom we find all or most of those who were the mouth of the congregation in prayer, Ezr 9:4, Ezr 9:5. This showed that they themselves were affected with what they had said, and would not bind those burdens on others which they themselves declined to touch. Those that lead in prayer should lead in every other good work.
4.Next to the Levites, forty-four of the chief of the people gave it under their hands for themselves and all the rest, chiefly those whom they had influence upon, that they would keep God's commandments. Their names are left upon record here, to their honour, as men that were forward and active in reviving and endeavouring to perpetuate religion in their country. The memory of such shall be blessed. It is observable that most of those who were mentioned, Ezr 7:8, etc., as heads of houses or clans, are here mentioned among the first of the chief of the people that subscribed, whoever was the present head bearing the name of him that was head when they came out of Babylon, and these were fittest to subscribe for all those of their father's house. Here are Parosh, Pahathmoab, Elam, Zatthu, Bani (Neh 10:14), Azgad, Bebai, Bigvai, Adin, Ater, Hashum, Bezai, Hariph, Anathoth, and some others in the following verses, that are all found in that catalogue. Those that have interest must use it for God.
II.The concurrence of the rest of the people with them, and the rest of the priests and Levites, who signified their consent to what their chiefs did. With them joined,
1.Their wives and children; for they had transgressed, and they must reform. Every one that had knowledge and understanding must covenant with God. As soon as young people grow up to be capable of distinguishing between good and evil, and of acting intelligently, they ought to make it their own act and deed to join themselves to the Lord.
2.The proselytes of other nations, all that had separated themselves from the people of the lands, their gods and their worship, unto the law of God, and the observance of that law. See what conversion it; it is separating ourselves from the course and custom of this world, and devoting ourselves to the conduce of the word of God. And, as there is one law, so there is one covenant, one baptism, for the stranger and for him that is born in the land. Observe how the concurrence of the people is expressed, Neh 10:29.
(1.)They clave to their brethren one and all. Here those whom the court blessed the country blessed too! The commonalty agreed with their nobles in this good work. Great men never look so great as when they encourage religion, and are examples of it; and they would by that, as much as any thing, secure an interest in the most valuable of their inferiors. Let but the nobles cordially espouse religious causes, and perhaps they will find people cleave to them therein closer than they can imagine. Observe, Their nobles are called their brethren; for, in the things of God, rich and poor, high and low, meet together.
(2.)They entered into a curse and an oath. As the nobles confirmed the covenant with their hands and seals, so the people with a curse and an oath, solemnly appealing to God concerning their sincerity, and imprecating his just revenge if they dealt deceitfully. Every oath has in it a conditional curse upon the soul, which makes it a strong bond upon the soul; for our own tongues, if false and lying tongues, will fall, and fall heavily, upon ourselves.
III.The general purport of this covenant.
They laid upon themselves no other burden than this necessary thing, which they were already obliged to by all other engagements of duty, interest, and gratitude - to walk in God's law, and to do all his commandments, Neh 10:29. Thus David swore that he would keep God's righteous judgments, Psa 119:106. Our own covenant binds us to this, if not more strongly, yet more sensibly, than we were before bound, and therefore we must not think it needless thus to bind ourselves. Observe, When we bind ourselves to do the commandments of God we bind ourselves to do all his commandments, and therein to have an eye to him as the Lord and our Lord.
IV.Some of the particular articles of this covenant, such as were adapted to their present temptations.
1.That they would not intermarry with the heathen, Neh 10:30. Many of them had been guilty of this, Ezr 9:1. In our covenants with God we should engage particularly against those sins that we have been most frequently overtaken in and damaged by. Those that resolve to keep the commandments of God must say to evil doers, Depart, Psa 119:115.
2.That they would keep no markets on the sabbath day, or any other day of which the law had said, You shall do no work therein. They would not only not sell goods themselves for gain on that day, but they would not encourage the heathen to sell on that day by buying of them, no not victuals, under pretence of necessity; but would buy in their provisions for their families the day before, Neh 10:31. Note, Those that covenant to keep all God's commandments must particularly covenant to keep sabbaths well; for the profanation of them is an inlet to other instances of profaneness. The sabbath is a market day for our souls, but not for our bodies.
3.That they would not be severe in exacting their debts, but would observe the seventh year as a year of release, according to the law, Neh 10:31. In this matter they had been faulty (ch. 5), and here therefore they promise to reform. This was the acceptable fast, to undo the heavy burden, and to let the oppressed go free, Isa 58:6. It was in the close of the day of expiation that the jubilee trumpet sounded. It was for the neglect of observing the seventh year as a year of rest for the land that God had made it enjoy its sabbaths seventy years (Lev 26:35), and therefore they covenanted to observe that law. Those are stubborn children indeed that will not amend the fault for which they have been particularly corrected.
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Summary
Nehemiah 10:18 lists three names—Hodijah, Hashum, and Bezai—as part of an extensive roster of individuals who formally affixed their seals to a solemn covenant in Jerusalem. This act, undertaken by priests, Levites, and chiefs representing the entire post-exilic community, signified a profound national re-commitment to the Mosaic Law, emphasizing corporate responsibility and a renewed dedication to God's commandments following a period of spiritual revival and repentance.
Context
Literary Context
Nehemiah 10:18 is situated within the broader narrative of the post-exilic community's spiritual renewal and re-establishment in Jerusalem. Chapter 9 culminates in a powerful prayer of confession and repentance led by the Levites, recounting Israel's history of disobedience and God's enduring faithfulness, as detailed in Nehemiah 9. This profound spiritual awakening directly precedes the covenant-sealing ceremony detailed in Nehemiah 10. The chapter meticulously lists the names of those who signed the document, beginning with the priests (Nehemiah 10:1-8), followed by the Levites (Nehemiah 10:9-13), and then the chiefs of the people (Nehemiah 10:14-27). Our verse, Nehemiah 10:18, falls within this latter section, underscoring the broad representation of the community in this pivotal act of national commitment. The inclusion of these specific names emphasizes the personal and public nature of the pledge.
Historical & Cultural Context
The events of Nehemiah 10 unfold approximately a century after the first wave of exiles returned from Babylon, and shortly after the walls of Jerusalem were rebuilt under Nehemiah's leadership. The community was grappling with the challenges of re-establishing Jewish identity and religious practice in their ancestral land. The covenant-sealing ceremony was a culturally significant act, akin to a formal treaty or legal document, binding the signatories and, by extension, the entire community, to specific obligations. This public declaration was crucial for solidifying their commitment to the Torah and differentiating themselves from surrounding pagan influences, ensuring the purity of their worship and social life in accordance with God's Law, as they sought to live faithfully under Persian rule. The act was a deliberate move to prevent a relapse into the idolatry and disobedience that had led to their exile.
Key Themes
The names listed in Nehemiah 10:18 contribute to several overarching themes within Nehemiah and the broader post-exilic books. Foremost is the theme of Covenant Renewal, where the people, having heard and understood the Law (Nehemiah 8), consciously choose to re-enter into a binding agreement with God, acknowledging past failures and pledging future obedience. This act highlights Corporate Responsibility, as the named individuals represent the collective will and commitment of the entire nation, emphasizing that faith is both personal and communal. Furthermore, the meticulous listing of names underscores the theme of Identity and Restoration, as the returned exiles sought to re-establish their distinct identity as God's chosen people, purified from idolatry and dedicated to His statutes. This foundational act laid the groundwork for spiritual and social reconstruction in Judah, as seen in their specific promises concerning the Sabbath, temple support, and marriage regulations outlined in Nehemiah 10:29-39.
Exposition and Analysis
Key Word Analysis
This name is noted as "a form of הוֹדַוְיָה (Hodaviah)," which means "Praise Yah" or "My glory is Yahweh." Its inclusion among the signatories suggests a person whose very name, by its etymological root, expresses devotion or allegiance to God, making them a fitting representative for a covenant dedicated to Him.
The Strong's definition states this name means "enriched." This suggests that Hashum was a person of standing, perhaps of material wealth or social influence within the community. His presence on the list indicates that individuals of substance and prominence were among those publicly committing to the covenant, lending weight and credibility to the national pledge.
This name is identified as "perhaps the same as בְּסַי (Besai)." This suggests a known individual or family, possibly implying a connection to a specific lineage or group within the returned exiles. The inclusion of such a name emphasizes that the covenant was sealed by real individuals with established identities and histories, underscoring the authenticity and broad representation of the communal commitment.
Verse Breakdown
"Hodijah, Hashum, Bezai"
This phrase, a simple enumeration of three proper nouns, serves as a vital component within the larger list of "chiefs of the people" who sealed the covenant. Each name represents an individual leader or family head, whose personal commitment was deemed essential for the corporate affirmation of the nation's renewed vows to God. The very act of recording these names in scripture highlights the importance of individual accountability and participation within the broader communal act of covenant renewal. While the specific actions or roles of these particular individuals beyond their signing are not detailed, their inclusion signifies their public endorsement and leadership in this pivotal moment for post-exilic Israel, demonstrating the breadth of support for the covenant.
Literary Devices
The presentation of Nehemiah 10:18, as part of an extended list of names, employs several literary devices to convey its significance. The most prominent is Cataloguing or Listing, which serves to emphasize the comprehensive and representative nature of the covenant signatories. This meticulous enumeration lends a sense of formality, legality, and historical authenticity to the event, demonstrating that the commitment was not a spontaneous, unorganized outburst but a deliberate, well-documented act involving a wide array of community leaders. Furthermore, Synecdoche is at play, where the individual names listed (like Hodijah, Hashum, Bezai) stand in for the larger groups or families they represent, thereby signifying the participation of the entire community through its chosen representatives. The Repetition of names across the chapter, though not within this single verse, reinforces the broad scope of the commitment and the unity of purpose among the returned exiles.
Theological and Thematic Connections
The listing of names in Nehemiah 10:18, though seemingly mundane, is deeply significant. It underscores the biblical principle that covenant relationships with God are concrete, requiring tangible commitment from individuals who are part of a larger community. This act of public, documented commitment reflects the seriousness with which God's people were to regard their relationship with Him and His Law. It highlights the interplay between individual responsibility and corporate identity, demonstrating that the spiritual health of the nation was contingent upon the faithfulness of its members, from the highest leaders to the common people. This historical moment served as a foundational re-affirmation of Israel's unique identity as God's chosen people, bound by His divine statutes and set apart for His purposes.
Reflection and Application
Nehemiah 10:18, despite being a simple list of names, offers profound lessons for contemporary believers. It reminds us that our faith is not merely a private affair but often involves public declaration and corporate commitment. Just as these individuals publicly affixed their names to a covenant, we are called to openly affirm our allegiance to God and His Word, whether through baptism, church membership, or simply living out our convictions visibly in the world. The act of signing represented a solemn vow to live in accordance with God's commands, emphasizing the importance of intentional obedience and personal accountability within the body of Christ. Our individual faithfulness contributes directly to the spiritual vitality and witness of the entire community, urging us to consider how our personal commitments strengthen or weaken the collective walk of faith, and how we might more intentionally participate in the corporate witness of the church.
Questions for Reflection
FAQ
Why are these specific names listed in the Bible?
The listing of names like Hodijah, Hashum, and Bezai in Nehemiah 10 is not primarily about the individual biographies of these specific people, but rather about the collective act they represent. These individuals were "chiefs of the people," meaning they were heads of families or clans, or prominent leaders who represented the broader community. Their names are recorded to lend authenticity, solemnity, and breadth to the covenant renewal ceremony. It signifies that the entire nation, through its representatives, formally and publicly committed to obey God's Law and uphold the terms of the covenant, ensuring that this was a truly national and binding agreement, as outlined in Nehemiah 10:28-29. This meticulous record underscores the gravity of the commitment and the unity of the people.
Christ-Centered Fulfillment
While Nehemiah 10:18 lists names associated with an Old Covenant renewal, it powerfully foreshadows the New Covenant established through Jesus Christ. The meticulous recording of names in Nehemiah speaks to the importance of individual identity within God's redemptive plan and the seriousness of covenant commitment. In the New Covenant, our names are not merely affixed to a document by human hand, but are eternally inscribed in the Lamb's Book of Life through faith in Jesus Christ. He is the ultimate "signatory" and guarantor of this superior covenant, whose blood seals our reconciliation with God (Hebrews 9:15). Unlike the Old Covenant, which required continuous human effort and often failed due to human weakness, the New Covenant is secured by Christ's perfect obedience and sacrifice, fulfilling the Law's demands on our behalf (Romans 8:3-4). Thus, the corporate commitment of Israel in Nehemiah points to the ultimate corporate body, the Church, whose members are united in Christ and whose identity is found in Him, making us a people whose very names are now linked to the glory of God through His Son, by whom we have received every spiritual blessing (Ephesians 1:3-14).