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 10:20, listing the names "Magpiash, Meshullam, Hezir," is a concise yet profound segment within the larger record of the solemn covenant renewal undertaken by the returned Jewish exiles in Jerusalem. These names represent specific individuals who affixed their seals to a binding agreement, publicly affirming their personal and communal commitment to obey God's Law. Far from being a mere roster, this verse underscores the meticulous nature of ancient Near Eastern legal and religious documentation, highlighting the gravity and intentionality of the people's renewed dedication to their covenant relationship with Yahweh following the rebuilding of Jerusalem's walls and a period of profound spiritual revival.
Context
Literary Context
Nehemiah 10:20 is situated within a crucial chapter that details the formal sealing of a renewed covenant between the post-exilic Jewish community and God. This act follows a period of intense spiritual revival, initiated by Ezra's public reading of the Law in Nehemiah 8, and a profound national confession of sin and divine faithfulness in Nehemiah 9. The covenant document, explicitly mentioned as being sealed in Nehemiah 9:38, serves as the climax of this spiritual awakening. Chapter 10 then meticulously lists the signatories, beginning with Nehemiah, the priests, Levites, and then the chiefs of the people, of whom Magpiash, Meshullam, and Hezir are a part. This detailed enumeration emphasizes the comprehensive and binding nature of their collective pledge.
Historical & Cultural Context
The events of Nehemiah 10 unfold in Jerusalem around 444 BCE, during the Persian period. The Jewish people had returned from Babylonian exile, and under the leadership of Nehemiah, the city walls had been successfully rebuilt. However, physical restoration was only part of the divine plan; spiritual restoration was paramount. The act of covenant renewal was a common practice in the ancient Near East, often involving formal documents, public readings, and the affixing of seals by prominent individuals to signify agreement and commitment. For the returning exiles, this was not merely a legal formality but a profound spiritual re-establishment of their national identity, which was intrinsically linked to their covenant relationship with God, as first established at Mount Sinai (Exodus 24). The meticulous record-keeping, including the listing of names, reflects the seriousness and binding nature of such an agreement in their culture.
Key Themes
Nehemiah 10:20, as part of the broader covenant sealing, contributes to several foundational themes in the book of Nehemiah and beyond. Firstly, it highlights Covenant Fidelity, emphasizing the people's renewed commitment to the Law of Moses as the blueprint for their national and individual lives, a theme central to Israel's identity from Deuteronomy onwards. Secondly, it underscores Personal Accountability within a communal framework, as each named individual, including Magpiash, Meshullam, and Hezir, personally endorsed the agreement, demonstrating that collective commitment is built upon individual resolve. Thirdly, the act of signing together showcases Community Unity and solidarity, essential for the fragile post-exilic community's survival and spiritual flourishing, echoing the call for unity found in Psalm 133:1. Finally, the very act of documenting these names speaks to the theme of Historical Record and Divine Remembrance, suggesting that God meticulously records the faithful acts of His people, just as He remembers His covenant promises (Psalm 105:8).
Exposition and Analysis
Key Word Analysis
This name is derived from roots suggesting "exterminator of (the) moth." Its inclusion here signifies an individual who, despite the specific meaning of their name, stood in solidarity with the community to affirm the covenant. The very act of being listed emphasizes that every individual signatory, whether prominent or obscure, was vital to the collective commitment and that God remembers each one.
This common Old Testament name means "allied." Its recurrence suggests a respected individual, and its meaning could subtly underscore the idea of being "allied" with God through covenant renewal, or perhaps the "alliance" of God with His people. In this context, Meshullam represents a leader who actively participated in the public declaration of fidelity to God's Law, symbolizing the people's renewed alliance with their God.
This name means "perhaps protected." Its inclusion demonstrates that the list was comprehensive, encompassing individuals whose names might seem common or even peculiar, yet who were recognized leaders taking a solemn vow. The diversity of names further reinforces the broad communal participation in this pivotal event, highlighting that all who were 'protected' by God were called to affirm their commitment to Him.
Verse Breakdown
"Magpiash"
This name represents an individual leader among the people who personally affixed their seal to the covenant document. His inclusion signifies that the commitment was not merely a general communal agreement but a specific, individual pledge by those in positions of influence, underscoring personal responsibility within the collective.
"Meshullam"
As another named chief, Meshullam's presence on the list further emphasizes the broad base of leadership that formally consented to the covenant. His act of sealing served as a public declaration of his allegiance to God's Law, setting an example for the wider community and solidifying the agreement's legitimacy.
"Hezir"
The inclusion of Hezir's name completes this trio of chiefs, demonstrating the comprehensive nature of the signatories. His participation, alongside Magpiash and Meshullam, highlights the unity of purpose among the leaders and their collective resolve to guide the nation back to covenant faithfulness, making the agreement binding and representative of the entire community's will.
Literary Devices
Nehemiah 10:20, within its broader context, primarily employs Enumeration and Documentation. The meticulous listing of names throughout Nehemiah 10 is a prime example of enumeration, serving to establish the comprehensive and authoritative nature of the covenant. This detailed record-keeping functions as Documentation, providing a historical and legal testament to the solemn agreement made by the post-exilic community. Furthermore, the very act of listing these names carries Symbolism; each name represents not just an individual but a commitment, a pledge, and a representative of a family or clan. The collective presence of these names symbolizes the unified resolve of the people to walk in obedience to God's Law, transforming an abstract concept of covenant into a tangible, signed agreement by specific, accountable individuals.
Theological and Thematic Connections
The listing of names in Nehemiah 10:20 is a powerful testament to the biblical theme of covenant and the importance of human response to divine initiative. Just as God faithfully remembered His covenant with Abraham, Isaac, and Jacob, and brought His people out of exile, the people, in turn, were called to reaffirm their commitment to Him. This act of sealing the covenant was a public declaration of their identity as God's chosen people, bound by His Law. It underscores that true spiritual revival is not merely emotional but leads to concrete, actionable steps of obedience and commitment. The meticulous record of names emphasizes that God values individual commitment within the communal body, and that such pledges are taken seriously in the divine economy.
Reflection and Application
Nehemiah 10:20, though a simple list of names, serves as a profound reminder of the significance of personal and corporate commitment to God. In an age often marked by fleeting promises and superficial engagements, the solemn act of these ancient leaders affixing their seals to a covenant document challenges us to consider the depth of our own spiritual commitments. Are our declarations of faith merely verbal, or are they substantiated by intentional actions and a public alignment with God's will? This verse calls us to consider our "signature" of faith—the tangible ways in which we demonstrate our allegiance to Christ and His kingdom. It encourages us to embrace accountability, both individually and communally, recognizing that our personal faithfulness contributes to the strength and witness of the entire body of believers. Just as Magpiash, Meshullam, and Hezir stood together, we too are called to live out our faith in unity, supporting and encouraging one another in our collective pursuit of God's purposes.
Questions for Reflection
FAQ
Why are these specific names listed in Nehemiah 10:20, and what is their significance?
The names Magpiash, Meshullam, and Hezir are listed as part of a comprehensive roster of leaders—priests, Levites, and chiefs of the people—who affixed their seals to the covenant document in Nehemiah 10. Their significance lies not necessarily in their individual prominence (as they are not extensively mentioned elsewhere in Scripture), but in their collective representation. Their inclusion emphasizes the breadth and depth of the community's commitment to God's renewed covenant. Each name represents an individual leader taking personal responsibility for the nation's pledge, making the agreement legally binding and demonstrating a unified, intentional resolve to obey God's Law. This meticulous record-keeping underscores the seriousness of the spiritual undertaking and the importance of personal accountability within the communal body, echoing the principle found in Romans 14:12.
What was the purpose of "sealing" the covenant, and how does this relate to modern commitments?
In the ancient Near East, "sealing" a document, typically with a signet ring, was a legal act that rendered an agreement binding and official, much like a modern signature. For the covenant in Nehemiah 10, sealing served several purposes: it formalized the agreement, made it legally enforceable, and publicly declared the signatories' commitment. It transformed a verbal promise into a tangible, undeniable pledge before God and the community. This act relates to modern commitments by highlighting the importance of intentionality, integrity, and public declaration in our faith. Just as these leaders put their "seal" on their promise to God, believers today are called to live out their faith with authenticity and conviction, making their commitment evident through their actions and words, as encouraged in James 2:17. It reminds us that true faith is not merely intellectual assent but a lived reality, a "sealed" commitment.
Christ-Centered Fulfillment
The covenant renewal in Nehemiah 10, symbolized by the names like Magpiash, Meshullam, and Hezir, foreshadows the ultimate and perfect covenant established through Jesus Christ. The Old Covenant, though divinely given, relied on human obedience and required repeated renewals due to human failure. It served as a tutor to lead us to Christ, revealing humanity's inability to perfectly uphold God's righteous standards (Galatians 3:24). The New Covenant, however, is not sealed by the signatures of fallible men but by the precious blood of the perfect Lamb of God. Jesus Himself is the mediator of this superior covenant, one "established on better promises" (Hebrews 8:6). While the names in Nehemiah 10 were written on a scroll, signifying an external pledge, those who believe in Christ have their names "written in the Lamb's Book of Life" (Revelation 21:27), signifying an internal, spiritual transformation and an eternal relationship. Our commitment under the New Covenant is not merely to a written law, but to a living Person, Jesus Christ, who empowers us by His Spirit to live in true obedience and fellowship (Jeremiah 31:33).