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 10:32–39. His three-level outline is real structure in the source text, so it is rendered as structure.
Having covenanted against the sins they had been guilty of, they proceed in obliging themselves to revive and observe the duties they had neglected. We must not only cease to do evil, but learn to do well.
I.It was resolved, in general, that the temple service should be carefully kept up, that the work of the house of their God should be done in its season, according to the law, Neh 10:33. Let not any people expect the blessing of God unless they make conscience of observing his ordinances and keeping up the public worship of him. Then it is likely to go well with our houses when care is taken that the work of God's house go on well. It was likewise resolved that they would never forsake the house of their God (Neh 10:39), as they and their fathers had done, would not forsake it for the house of any other god, or for the high places, as idolaters did, nor forsake it for their farms and merchandises, as those did that were atheistical and profane. Those that forsake the worship of God forsake God.
II.It was resolved, in pursuance of this, that they would liberally maintain the temple service, and not starve it.
The priests were ready to do their part in all the work of God's house, if the people would do theirs, which was to find them with materials to work upon. Now here it was agreed and concluded,
1.That a stock should be raised for the furnishing of God's table and altar plentifully. Formerly there were treasures in the house of the Lord for this purpose, but these were gone, and there was no settled fund to supply the want of them. It was a constant charge to provide show-bread for the table, two lambs for the daily offerings, four for the sabbaths, and more, and more costly, sacrifices for other festivals, occasional sin-offerings, and meat-offerings, and drink-offerings for them all. They had no rich king to provide these, as Hezekiah did; the priests could not afford to provide them, their maintenance was so small; the people therefore agreed to contribute yearly, every one of them, the third part of a shekel, about ten pence a-piece for the bearing of this expense. When every one will act, and every one will give, though but little, towards a good work, the whole amount will be considerable. The tirshatha did not impose this tax, but the people made it an ordinance for themselves, and charged themselves with it, Neh 10:32, Neh 10:33.
2.That particular care should be taken to provide wood for the altar, to keep the fire always burning upon it, and wherewith to boil the peace-offerings. All of them, priests and Levites as well as people, agreed to bring in their quota, and cast lots in what order they should bring it in, which family first and which next, that there might be a constant supply, and not a scarcity at one time and an overplus at another, Neh 10:34. Thus they provided the fire and the wood, as well as the lambs for the burnt-offerings.
3.That all those things which the divine law had appointed for the maintenance of the priests and Levites should be duly paid in, for their encouragement to mind their business, and that they might not be under any temptation to neglect it for the making of necessary provision for their families. Then the work of the house of God is likely to go on when those that serve at the altar live, and live comfortably, upon the altar. First-fruits and tenths were then the principal branches of the ministers' revenues; and they here resolved,
(1.)To bring in the first-fruits justly, the first-fruits of their ground and trees (Exo 23:19; Lev 19:23), the first-born of their children (even the money wherewith they were to be redeemed) and of their cattle, Exo 13:2, Exo 13:11, Exo 13:12 (this was given to the priests, Num 18:15, Num 18:16), also the first-fruits of their dough (Num 15:21), concerning which there is a particular order given in the prophecy concerning the second temple, Eze 44:30.
(2.)To bring in their tenths likewise, which were due to the Levites (Neh 10:37), and a tenth out of those tenths to the priest, Neh 10:38. This was the law (Num 18:21-28); but these dues had been withheld, in consequence of which God, by the prophet, charges them with robbing him (Mal 3:8, Mal 3:9), at the same time encouraging them to be more just to him and his receivers, with a promise that, if they brought the tithes into the store-house, he would pour out blessings upon them, Neh 10:10. This therefore they resolved to do, that there might be meat in God's house, and plenty in the store-chambers of the temple, where the vessels of the sanctuary were, Neh 10:39. "We will do it (say they) in all the cities of our tillage," Neh 10:37. In all the cities of our servitude, so the Septuagint, for they were servants in their own land, Neh 9:36. But (as Mr. Poole well observes), though they paid great taxes to the kings of Persia, and had much hardship put upon them, they would not make that an excuse for not paying their tithes, but would render to God the things that were his, as well as to Caesar the things that were his. We must do what we can in works of piety and charity notwithstanding the taxes we pay to the government, and cheerfully perform our duty to God in our servitude, which will be the surest way to ease and liberty in God's due time.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And we shall set upon us the precepts, etc. All these things contained in this chapter pertain to the care of the house of the Lord and its ministers and ministries. And the best order of religious conversation, to be spiritually imitated now for us too, is that first the children of the transmigration chastise themselves from the defilements of the nations; then, by the observance of the Sabbath, which stood out among the foremost commandments of the law, they are sanctified; and thus henceforth they turn all care of acting to the service of divine worship. For first it is necessary for us to be cleansed from evils, and thus to be adorned with good acts. However, it is long enough to discuss each of these allegorically, in what order we should spiritually act towards the worship of the Lord, and this more so in the very volume of the law.
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Summary
Nehemiah 10:32 chronicles a vital commitment made by the post-exilic community during their covenant renewal, establishing a solemn, self-imposed annual financial contribution of a third part of a shekel. This ordinance was instituted to guarantee the continuous and proper functioning of the Temple in Jerusalem, serving as a tangible expression of the people's renewed devotion, corporate responsibility, and unwavering commitment to God's worship and the meticulous maintenance of His sacred house following their return from Babylonian captivity and the successful rebuilding of the city walls.
Context
Literary Context
Nehemiah 10:32 is embedded within the profound narrative of covenant renewal that spans Nehemiah chapters 8-10. This period follows the completion of Jerusalem's walls (as detailed in Nehemiah 6) and the powerful public reading of the Law by Ezra (captured in Nehemiah 8). The people then engaged in a deep corporate confession of sin and a heartfelt review of God's enduring faithfulness (elaborated in Nehemiah 9). Chapter 10 proceeds to detail the formal sealing of a "firm covenant" or "binding agreement" (as explicitly stated in Nehemiah 9:38), signed by the leading officials and solemnly affirmed by the entire community. This chapter meticulously lists the specific commitments the people pledged to uphold, which ranged from abstaining from foreign marriages and refraining from Sabbath desecration to the practical and financial support of the Temple. Consequently, verse 32 is not an isolated command but a concrete, self-imposed ordinance, representing a tangible manifestation of their renewed spiritual commitment and their profound understanding that true, sustained worship necessitated practical and financial backing. It forms an integral part of the detailed stipulations that gave substantive meaning to their solemn oath.
Historical & Cultural Context
The returning exiles faced formidable challenges in the post-exilic period. They constituted a small, vulnerable community in a land that had been desolate for decades, grappling with widespread poverty, persistent external opposition from surrounding peoples, and internal spiritual apathy that often threatened their resolve. The Temple, though rebuilt decades earlier under the leadership of Zerubbabel (as recounted in Ezra 3-6), required ongoing maintenance, a steady supply of provisions for sacrifices, and consistent financial support for the Levites and priests who served there. While the Mosaic Law had prescribed a "half-shekel" Temple tax for all adult males (e.g., Exodus 30:13), this practice had likely fallen into disuse or was difficult to collect consistently during the long period of exile and the initial years of return. The "third part of a shekel" in Nehemiah 10:32, therefore, signifies a voluntary, corporate initiative undertaken by a community acutely aware of its past failures (as confessed in the extensive prayer of Nehemiah 9) and deeply determined to avoid repeating them. This commitment powerfully reflects their cultural understanding that supporting the central place of worship—the Temple—was absolutely vital for their national and spiritual identity, demonstrating a profound communal dedication to the Temple as the sacred locus of God's presence and the very heart of their communal life.
Key Themes
This verse powerfully illustrates several crucial themes prevalent throughout the book of Nehemiah and characteristic of the broader post-exilic period. Firstly, it profoundly underscores Covenant Commitment and Faithfulness. The people's pledge was not merely a verbal declaration but was translated into a binding, practical obligation, reflecting a deep desire to actively live out the terms of their renewed relationship with God, as solemnly established in Nehemiah 9. Secondly, it highlights the critical importance of Supporting God's House and Worship. The explicit purpose of the charge—"for the service of the house of our God"—emphasizes that genuine devotion necessitates tangible resources for the effective functioning of sacred institutions and the continuation of worship practices. This practical commitment was absolutely essential for the spiritual health, continuity, and flourishing of the community. Lastly, the verse powerfully conveys the theme of Corporate Responsibility and Unity. The phrase "we made ordinances for us, to charge ourselves yearly" vividly demonstrates a collective decision and a shared burden, fostering a profound sense of unity, communal ownership, and solidarity in upholding the work of God among the community, in stark contrast to individual, sporadic, or reluctant contributions.
Exposition and Analysis
Key Word Analysis
From צָוָה, meaning "a command, whether human or divine (collectively, the Law); (which was) commanded(-ment), law, ordinance, precept." In this context, it signifies that the people's decision was not a fleeting impulse but a formalized, communal law they imposed upon themselves, giving it the weight of a solemn, binding commitment within their renewed covenant. It implies a fixed, established rule.
A primitive root meaning "to give, used with greatest latitude of application (put, make, etc.); add, apply, appoint, ascribe, assign, [idiom] avenge, [idiom] be (healed), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, [phrase] cry, deliver (up), direct, distribute, do, [idiom] doubtless, [idiom] without fail, fasten, frame, [idiom] get, give (forth, over, up), grant, hang (up), [idiom] have, [idiom] indeed, lay (unto charge, up), (give) leave, lend, let (out), [phrase] lie, lift up, make, [phrase] O that, occupy, offer, ordain, pay, perform, place, pour, print, [idiom] pull, put (forth), recompense, render, requite, restore, send (out), set (forth, over, -tle, up), [phrase] sing, [phrase] slander, strike, (sub-) mit, suffer, [idiom] surely, [idiom] take, thrust, trade, turn, utter, [phrase] weep, [phrase] willingly, [phrase] withdraw, [phrase] would (to) God, yield." Here, the sense of "charge ourselves" (literally, "to give upon our soul") emphasizes the voluntary and self-imposed nature of the commitment. It highlights a willing and conscious assumption of responsibility by the community.
From שָׁקַל, meaning "probably a weight; used as a commercial standard; shekel." A shekel was a standard unit of weight and currency in ancient Israel. The specific amount of a "third part of a shekel" is noteworthy, especially when compared to the "half shekel" required by the Mosaic Law for the Temple tax (e.g., Exodus 30:13). This difference has been interpreted as reflecting the severe economic hardship of the post-exilic community, making even a smaller amount a significant sacrifice, or as a distinct, supplementary contribution for specific Temple provisions. Regardless, it signifies a tangible, regular, and sacrificial commitment.
Verse Breakdown
"Also we made ordinances for us"
This opening clause powerfully establishes the collective agency and intentionality behind the commitment. The decision to impose this financial obligation was a corporate act, reflecting a unified resolve among the people. It signifies the establishment of a new, self-governing regulation within their community, binding themselves to a specific, ongoing action. This was not an external mandate but an internal, communal decision.
"to charge ourselves yearly"
This phrase further underscores the voluntary and self-imposed nature of the commitment, as highlighted in the key word analysis. The term "yearly" emphasizes the regularity and sustained nature of this obligation. It was not a one-time offering or a sporadic contribution but a consistent, annual commitment, designed to ensure continuous support for the Temple's operations. This regularity underscores their long-term dedication and foresight.
"with the third part of a shekel"
This specifies the exact, measurable amount of the annual contribution. As previously noted, this amount is distinct from the Mosaic half-shekel Temple tax, prompting scholarly discussion about its reasons, possibly due to economic circumstances or a specific designation. It was a fixed, tangible commitment, allowing for accountability and predictability in the Temple's finances, even if it was a reduced amount compared to earlier precedents.
"for the service of the house of our God;"
This final clause clearly articulates the ultimate purpose and designation of the financial contribution. "The house of our God" explicitly refers to the Temple in Jerusalem, which served as the central hub of Israelite worship and communal life. "For the service" indicates that the funds were specifically designated for the ongoing operations, maintenance, procurement of supplies (such as showbread, daily sacrifices, wood for the altar, incense), and the financial support of the personnel (priests and Levites) necessary for the proper functioning of the Temple and its intricate sacrificial system. This highlights the people's understanding that their worship and spiritual well-being required practical, material support.
Literary Devices
Nehemiah 10:32 effectively employs several literary devices to convey its profound message and underscore the significance of the community's pledge. The primary device is Legal Language, evident in the term "ordinances" (חֻקּוֹת, chuqqot), which frames the commitment not as a mere suggestion but as a binding statute or decree. This choice of language emphasizes the solemnity, formality, and enforceability of their pledge, transforming a voluntary act into an established law for the community. Closely related is the device of Corporate Action, powerfully highlighted by the repeated use of first-person plural pronouns—"we made," "for us," "charge ourselves." This linguistic emphasis underscores the unified, communal decision-making process and the shared responsibility undertaken by the entire assembly, indicating that this was not an individual mandate but a collective covenant. There is also a significant element of Symbolism in the "third part of a shekel" itself; regardless of its precise economic value or its relation to previous Temple taxes, the very act of a regular, self-imposed financial contribution becomes a potent symbol of their renewed dedication, their willingness to sacrifice, and their practical commitment to maintaining God's presence and worship among them. Finally, the verse implicitly uses Contrast by setting this new, self-imposed and diligently upheld ordinance against the backdrop of Israel's past failures to consistently uphold God's commands and support His house, thereby emphasizing the depth of their current repentance, resolve, and determination to live faithfully.
Theological and Thematic Connections
Nehemiah 10:32 offers profound theological and thematic insights into the nature of covenant, worship, and communal responsibility. It powerfully demonstrates that genuine spiritual revival and covenant renewal are not merely emotional experiences or verbal affirmations but demand tangible, practical outworkings in the lives of believers. The decision to "charge ourselves" with a regular financial contribution underscores that true devotion involves faithful stewardship of resources and a willingness to sacrifice for the ongoing work of God's kingdom. This commitment to supporting the "house of our God" reflects an understanding that corporate worship, the administration of sacred rites, and the spiritual well-being of the community require consistent material backing. It teaches that faith is active and expressed through practical obedience and shared responsibility, binding the community together in a common purpose to honor God and ensure the continuity of His service among them.
Reflection and Application
Nehemiah 10:32 provides a timeless and powerful model for believers and the church today, emphasizing that our commitment to God is holistic, encompassing both fervent spiritual devotion and diligent practical stewardship. Just as the post-exilic community recognized the indispensable need to tangibly support the physical Temple for the continuation of worship and the spiritual health of the nation, so too are we called to contribute faithfully to the "house of our God" in its contemporary forms—the local church, its diverse ministries, and its global mission. This verse serves as a potent reminder that collective responsibility is absolutely vital; the work of God is a shared endeavor, requiring the consistent, willing, and sacrificial contributions of every member. Our giving, whether financial resources or the offering of our time and unique talents, should be a deliberate, self-imposed act of worship, reflecting a cheerful and committed heart that understands its resources are ultimately God's and are to be used for His purposes and glory. It is a profound call to move beyond mere attendance or passive observation to active, sacrificial participation in building up the body of Christ and extending His kingdom in the world.
Questions for Reflection
FAQ
Why is the amount "a third part of a shekel" instead of the "half shekel" mentioned in the Law?
The "third part of a shekel" (Nehemiah 10:32) differs from the "half shekel" Temple tax prescribed in the Mosaic Law (e.g., Exodus 30:13). Several reasons are proposed for this difference. One common and widely accepted explanation is the severe economic hardship and widespread poverty faced by the post-exilic community. Even a smaller amount, like a third of a shekel, would have represented a significant and sacrificial commitment for them, yet it was a realistic contribution they felt they could consistently maintain annually. Another possibility is that this "third part" was a voluntary supplement or a distinct contribution specifically designated for certain ongoing Temple supplies or services, as indicated in the subsequent verse, Nehemiah 10:33, which lists items like the showbread, daily sacrifice, and wood for the altar. It may not have replaced the half-shekel tax but was an additional, self-imposed "ordinance" to ensure the Temple's full operational needs were met. The emphasis in Nehemiah 10:32 is less on the precise amount and more on the principle of consistent, corporate, and sacrificial commitment to supporting God's house.
Was this a mandatory tax or a voluntary offering?
While Nehemiah 10:32 states, "we made ordinances for us, to charge ourselves yearly," implying it became a binding rule or statute, the phrasing "to charge ourselves" (literally, "upon our soul") strongly suggests a deeply voluntary and self-imposed commitment. It was not a tax imposed by an external king or foreign power, nor was it explicitly a direct fulfillment of the Mosaic half-shekel Temple tax (which was a divine command). Instead, it was a collective decision made by the community, led by their spiritual leaders, to bind themselves to this regular contribution as a tangible and practical expression of their renewed covenant with God. This act demonstrates a profound willingness and earnest desire to uphold their responsibilities to the Temple, making it a voluntary corporate pledge that subsequently became an established and expected practice within the community. This aligns with the broader biblical principle of cheerful and willing giving, even when it becomes a regular, anticipated contribution within a covenant community.
Christ-Centered Fulfillment
Nehemiah 10:32, with its profound focus on supporting the physical Temple for the service of God, finds its ultimate fulfillment, transformation, and expansion in the person and work of Jesus Christ. The Old Testament Temple, with its rituals and financial requirements, was always a shadow, pointing forward to the greater reality of God's dwelling among His people. Jesus Himself declared that He was greater than the Temple (e.g., Matthew 12:6), and He is ultimately the true Temple in whom the fullness of God dwells bodily. Our "service of the house of our God" is no longer primarily directed towards a physical building in Jerusalem, but towards Christ Himself and His living body, the Church, which is now the temple of the Holy Spirit and the dwelling place of God through the Spirit (e.g., Ephesians 2:19-22). Our "charging ourselves" with contributions is now an act of worship and partnership in the global mission of Christ's Church, supporting the faithful proclamation of the Gospel, the discipleship of believers, and the compassionate care for the needy, as commanded by our Lord in the Great Commission (e.g., Matthew 28:19-20). Just as the Old Covenant people gave to sustain the worship of God, New Covenant believers are called to give cheerfully and generously (e.g., 2 Corinthians 9:7) to advance Christ's kingdom, recognizing that all we have comes from Him and is to be used for His glory, reflecting the ultimate self-giving of Christ, who gave His life as a ransom for many and for the establishment of His eternal Temple, the Church.