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 10:24 meticulously lists Hallohesh, Pileha, and Shobek as three of the many individuals who affixed their seals to a solemn covenant in Jerusalem. This verse is an integral part of a comprehensive roster detailing the post-exilic community's public and formal reaffirmation of their commitment to God's laws and practices. It underscores the profound individual and collective responsibility undertaken in the renewal of their relationship with Yahweh, highlighting the personal participation that undergirded the nation's spiritual revival.
Context
Literary Context
Nehemiah 10 is the culmination of a powerful spiritual awakening that began with the public reading of the Law in Nehemiah 8. This deep engagement with God's Word led to a profound national confession of sin and a heartfelt commitment to God's covenant, eloquently expressed in the lengthy prayer of Nehemiah 9. Chapter 10 then records the formalization of this renewed commitment through a binding written agreement sealed by the community's leaders and representatives. Verses Nehemiah 10:1-27 meticulously enumerate the priests, Levites, and chiefs of the people who personally endorsed this covenant. Nehemiah 10:24, with its simple listing of Hallohesh, Pileha, and Shobek, is a specific entry within this extensive register, underscoring the personal participation of these individuals, representing a broader cross-section of the populace, in this pivotal act of national and spiritual renewal. The subsequent verses, Nehemiah 10:28-39, detail the specific terms of the covenant, including pledges regarding Sabbath observance, temple support, and marriage purity.
Historical & Cultural Context
The events described in Nehemiah unfold in the mid-5th century BCE, following the return of Jewish exiles from Babylon. The community in Jerusalem was diligently working to re-establish its distinct identity and religious practices in their ancestral homeland, albeit under Persian suzerainty. While the physical rebuilding of the city walls, completed in Nehemiah 6:15, provided essential physical security, the spiritual and social fabric of the people required significant restoration. Covenants were a foundational element of ancient Near Eastern society, often involving formal documents, public readings, and solemn oaths to ensure their binding nature. For Israel, the covenant with God was central to their identity, rooted in the Mosaic Law. The act of sealing a written document in public, as described in Nehemiah 9:38, was a legally binding and profoundly culturally significant act, signifying a deep and communal commitment. The meticulous listing of names, even those seemingly minor, was a common practice in ancient administrative and religious documents, serving as a permanent record of participation and accountability within the community.
Key Themes
The meticulous listing of names in Nehemiah 10, including Hallohesh, Pileha, and Shobek in Nehemiah 10:24, powerfully reinforces several key themes. Primarily, it highlights Covenant Renewal and Commitment, demonstrating the community's solemn pledge to live in accordance with God's commands, as detailed in Nehemiah 10:28-39. This was not merely a general agreement but a binding pledge made by identifiable individuals, emphasizing Corporate Identity and Accountability. Each name represents a personal "yes" to God's will, fostering a deep sense of collective ownership and mutual responsibility within the restored community. Furthermore, the covenant aimed at the Restoration of Godly Order, re-establishing proper worship, Sabbath observance, temple support, and community purity. The signatories, including those mentioned in this verse, committed to these specific reforms, which were vital for the nation's spiritual health and the re-establishment of their unique identity as God's chosen people.
Exposition and Analysis
Key Word Analysis
This name, meaning "(the) enchanter" or "whisperer," is derived from a root associated with secret speech or incantation. While the etymology might suggest a past profession or characteristic, its theological significance in this context is solely its inclusion within the official list of those who sealed the covenant. This individual, regardless of their personal background or the potential implications of their name, was a recognized member of the community who personally affirmed the covenant, highlighting the breadth of participation in this solemn act.
Derived from a root meaning "slicing," the name Pileha likely signifies "slicing" or "division." As with Hallohesh, the theological weight of this name is not in its etymology but in the fact that Pileha was a distinct individual whose commitment to God's law was formally recorded. Their presence on the list underscores the comprehensive nature of the covenant, involving diverse members of the community, ensuring that the commitment was widespread and representative.
This name, an active participle from a primitive root meaning "to leave" or "to forsake," suggests "forsaking." Like the others, Shobek's inclusion signifies personal participation in the covenant. The consistent pattern of listing names emphasizes that the covenant was not a vague, abstract agreement but a concrete, personal pledge by specific individuals, making their commitment a permanent part of Israel's spiritual heritage and a testament to the broad communal buy-in.
Verse Breakdown
"Hallohesh,"
This opening name signifies the first of three individuals specifically mentioned in this verse. Its placement within the larger list of signatories underscores the meticulous record-keeping of the covenant, ensuring that each participant, regardless of their prominence, was acknowledged and their commitment documented. This highlights the individual's personal responsibility in the corporate act of covenant renewal. The comma indicates that this is one name in a series.
"Pileha,"
The second name in the sequence reinforces the idea of individual participation in a collective act. The inclusion of distinct names, rather than a general statement, emphasizes the personal nature of the commitment. Pileha's presence on this list means they were a recognized member of the community who stood in solidarity with their brethren to uphold God's law. The comma again signifies continuation of the list.
"Shobek,"
The final name in this verse completes the trio, further cementing the principle that the covenant was sealed by a multitude of specific individuals. Shobek's inclusion, like the others, serves as a testament to the broad-based commitment across the community, where leaders and common people alike formally bound themselves to the terms of the renewed covenant with God. The absence of a comma indicates the end of the list for this particular verse.
Literary Devices
The primary literary device employed in Nehemiah 10:24, and indeed throughout the entire section of Nehemiah 10:1-27, is Listing or Roster. This meticulous enumeration of names serves a crucial function: it formalizes and authenticates the covenant, transforming a general agreement into a legally and spiritually binding document. The Repetition of names across these verses creates a cumulative effect, emphasizing the breadth and depth of the community's commitment. This literary choice underscores the Emphasis on individual accountability within the corporate body. By naming each signatory, the text highlights that the covenant was not merely a top-down decree but a bottom-up affirmation, where every named individual, including Hallohesh, Pileha, and Shobek, personally assented to the terms. This technique also lends historical veracity and gravity to the narrative, providing a tangible and verifiable record of a momentous spiritual event.
Theological and Thematic Connections
Nehemiah 10:24, though a simple list of names, is deeply significant for its theological implications. It underscores the biblical principle that covenant relationships with God are both corporate and intensely personal. While the nation of Israel entered into a covenant with God at Sinai, the post-exilic renewal required individual affirmation. Each name listed, including Hallohesh, Pileha, and Shobek, represents a personal "amen" to God's commands, demonstrating that true spiritual revival leads to tangible, individual commitment. This meticulous record-keeping by God's people reflects God's own attention to detail and His valuing of each person's response to His call. It reminds us that our faith is not merely a private affair but has public, communal implications, binding us to God and to one another in shared purpose and accountability, ensuring the vitality and integrity of the believing community.
Reflection and Application
The seemingly mundane list of names in Nehemiah 10:24 carries profound lessons for contemporary believers. It reminds us that our faith journey, while deeply personal and intimate, is also inherently communal and publicly expressed. Just as Hallohesh, Pileha, and Shobek were individually named as participants in a collective covenant, our commitment to Christ is both a personal decision and an integration into the visible body of believers. This verse challenges us to consider the tangible nature of our own covenant with God—whether through baptism, active church membership, consistent discipleship, or public witness. It calls us to move beyond passive assent to active, identifiable participation in God's work, recognizing that every individual's commitment contributes to the spiritual health, vitality, and missional effectiveness of the whole. Moreover, it highlights God's meticulous care and recognition of every person's contribution, no matter how small or seemingly obscure, affirming that every name is known and valued by Him in the grand tapestry of His redemptive plan.
Questions for Reflection
FAQ
Why are these specific names listed in the Bible? Are they important figures?
The listing of Hallohesh, Pileha, and Shobek, along with dozens of other names in Nehemiah 10:1-27, serves a crucial purpose beyond highlighting individual prominence. In ancient Near Eastern culture, formal documents, especially covenants, were authenticated and made legally binding by the signatures or seals of participants. The meticulous enumeration of names here emphasizes the comprehensive and personal commitment of the post-exilic community to God's renewed covenant. It demonstrates that the agreement was not merely a general proclamation but a solemn, individual pledge by recognized members of the community—from the high priest to ordinary citizens. This act underscores the corporate identity and accountability of the people before God, ensuring that their commitment was publicly recorded and historically verifiable. Thus, every signatory, regardless of their historical fame, became an integral and vital part of this momentous spiritual event, signifying a widespread and personal dedication to God's law.
Christ-Centered Fulfillment
While Nehemiah 10:24 records names under the Old Covenant, it subtly points towards the Christ-centered fulfillment of God's redemptive plan. The meticulous listing of individuals who personally sealed a covenant foreshadows the new covenant established through Jesus Christ, where individual commitment is paramount and eternally secured. In Christ, the old covenant's demands, which these individuals pledged to uphold, are perfectly fulfilled by the Lamb of God who takes away the sin of the world. Our names are not merely recorded on an earthly scroll, but believers are said to have their names written in the Lamb's Book of Life, signifying a far deeper and eternal covenant relationship with God through faith in Jesus. Just as Hallohesh, Pileha, and Shobek individually affirmed their allegiance to the Mosaic Law, so too does each believer personally enter into a new covenant with God through Christ's atoning work, becoming a living stone in a spiritual temple (1 Peter 2:5) and a citizen of a heavenly kingdom (Philippians 3:20). This new covenant is not based on human effort or adherence to external laws, but on the grace provided by Christ's sacrifice, empowering us to live in true obedience and fellowship with God, a fulfillment of the deepest desires of the hearts of those who signed the covenant in Nehemiah's day.