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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 11:1–19. His four-level outline is real structure in the source text, so it is rendered as structure.
Jerusalem is called here the holy city (Neh 11:1), because there the temple was, and that was the place God had chosen to put his name there; upon this account, one would think, the holy seed should all have chosen to dwell there and have striven for a habitation there; but, on the contrary, it seems they declined dwelling there, 1. Because a greater strictness of conversation was expected from the inhabitants of Jerusalem than from others, which they were not willing to come up to. Those who care not for being holy themselves are shy of dwelling in a holy city; they would not dwell in the New Jerusalem itself for that reason, but would wish to have a continuing city here upon earth. Or, 2. Because Jerusalem, of all places, was most hated by the heathen their neighbours, and against it their malicious designs were levelled, which made that the post of danger (as the post of honour usually is) and therefore they were not willing to expose themselves there. Fear of persecution and reproach, and of running themselves into trouble, keeps many out of the holy city, and makes them backward to appear for God and religion, not considering that, as Jerusalem is with a special malice threatened and insulted by its enemies, so it is with a special care protected by its God and made a quiet habitation, Isa 33:20; Psa 46:4, Psa 46:5. Or, 3. Because it was more for their worldly advantage to dwell in the country. Jerusalem was no trading city, and therefore there was no money to be got there by merchandise, as there was in the country by corn and cattle. Note, All seek their own, not the things that are Jesus Christ's, Phi 2:21. It is a general and just complaint that most people prefer their own wealth, credit, pleasure, ease, and safety, before the glory of God and the public good. People being thus backward to dwell at Jerusalem, now that it was poor, we are here told,
I.By what means it was replenished.
1.The rulers dwelt there, Neh 11:1. That was the proper place for them to reside in, because there were set the thrones of judgment (Psa 122:5), and thither, in all difficult matters, the people resorted with their last appeals. And if it were an instance of eminent affection to the house of God, zeal for the public good, and of faith, and holy courage, and self-denial, to dwell there at this time, the rulers would be examples of these to their inferiors. Their dwelling there would invite and encourage others to dwell there too. Magnates magnetes - the mighty are magnetic. When great men choose the holy city for their habitation their example brings holiness into reputation, and their zeal will provoke very many.
2.There were some that willingly offered themselves to dwell at Jerusalem, nobly foregoing their own secular interest for the public welfare, Neh 11:2. It is upon record, to their honour, that when others were shy of venturing upon difficulty, loss, and danger, they sought the good of Jerusalem, because of the house of the Lord their God. Those shall prosper that thus love Zion, Psa 122:6, Psa 122:9. It is said, The people blessed them. They praised them; they prayed for them; they praised God for them. Many that do not appear forward themselves for the public good will yet give a good word to those that do. God and man will bless those that are public blessings, which should encourage us to be zealous in doing good.
3.They, finding that yet there was room, concluded upon a review of their whole body to bring one in ten to dwell in Jerusalem; who they should be was determined by lot, the disposal whereof, all knew, was of the Lord. This would prevent strife, and would be a great satisfaction to those on whom the lot fell to dwell at Jerusalem, that they plainly saw God appointing the bounds of their habitation. They observed the proportion of one in ten, as we may suppose, to bring the balance between the city and country to a just and equal poise; so it seems to refer to the ancient rule of giving the tenth to God; and what is given to the holy city he reckons given to himself.
II.By what persons it was replenished.
A general account is here given of the inhabitants of Jerusalem because the governors of Judah looked upon them as their strength in the Lord of hosts their God, and valued them accordingly, Zac 12:5.
1.Many of the children of Judah and Benjamin dwelt there; for, originally, part of the city law in the lot of one of those tribes and part in that of the other; but the greater part was in the lot of Benjamin, and therefore here we find of the children of Judah only 468 families in Jerusalem (Neh 11:6), but of Benjamin 928, Neh 11:7, Neh 11:8. Thus small were its beginnings, but afterwards, before our Saviour's time, it grew much more populous. Those of Judah all descended from Perez, or Pharez, that son of Judah of whom, as concerning the flesh, Christ came. And, though the Benjamites were more in number, yet of the men of Judah it is said (Neh 11:6) that they were valiant men, fit for service, and able to defend the city in case of an attack. Judah has not lost its ancient character of a lion's whelp, bold and daring. Of the Benjamites that dwelt in Jerusalem we are here told who was overseer, and who was second, Neh 11:9. For it is as necessary for a people to have good order kept up among themselves as to be fortified against the attacks of their enemies from abroad, to have good magistrates as to have good soldiers.
2.The priests and Levites did many of them settle at Jerusalem; where else should men that were holy to God dwell, but in the holy city?
(1.)Most of the priests, we may suppose, dwelt there, for their business lay where the temple was. Of those that did the work of the house in their courses here were 822 of one family, 242 of another, and 128 of another, Neh 11:12-14. It was well that those labourers were not few. It is said of some of them that they were mighty men of valour (Neh 11:14); it was necessary that they should be so, for the priesthood was not only a work, which required might, but a warfare, which required valour, especially now. Of one of these priests it is said that he was the son of one of the great men. It was no disparagement to the greatest man they had to have his son in the priesthood; he might magnify his office, for his office did not in the least diminish him.
(2.)Some of the Levites also came and dwelt at Jerusalem, yet but few in comparison, 284 in all (Neh 11:18), with 172 porters (Neh 11:19), for much of their work was to teach the good knowledge of God up and down the country, for which purpose they were to be scattered in Israel. As many as there was occasion for attended at Jerusalem; the rest were doing good elsewhere.
[1.]It is said of one of the Levites that he had the oversight of the outward business of the house of God, Neh 11:16. The priests were chief managers of the business within the temple gates; but this Levite was entrusted with the secular concerns of God's house, that were in ordine ad spiritualia - subservient to its spiritual concerns, the collecting of the contributions, the providing of materials for the temple service, and the like, which it was necessary to oversee, else the inward business would have been starved and have stood still. Those who take care of the ta exō the outward concerns of the church, the serving of its tables, are as necessary in their place as those who take care of its ta esō its inward concerns, who give themselves to the word and prayer.
[2.]It is said of another that he was the principal to begin the thanksgiving in prayer. Probably he had a good ear and a good voice, and was a scientific singer, and therefore was chosen to lead the psalm. He was precentor in the temple. Observe, Thanksgiving is necessary in prayer; they should go together; giving thanks for former mercies is a becoming way of begging further mercies. And care should be taken in public service that every thing be done in the best manner, decently and in good order - in prayer, that one speak and the rest join-in singing, that one begin and the rest follow.
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Summary
Nehemiah 11:10 is a succinct yet profoundly significant verse, identifying two prominent priestly family heads, Jedaiah and Jachin, who were among those chosen to resettle Jerusalem after the Babylonian exile. This verse is part of a larger, meticulous census in Nehemiah 11, which systematically records the individuals and families dedicated to repopulating the holy city, thereby re-establishing its spiritual, civic, and administrative life following the successful completion of the city walls. It powerfully underscores the indispensable role of the priesthood in restoring proper worship, maintaining divine order, and rebuilding the community's spiritual foundation in post-exilic Judah.
Context
Literary Context
Nehemiah 11:10 is situated within a detailed register of those who committed to dwelling in Jerusalem, following the completion of the city walls. The preceding chapters chronicle the arduous task of rebuilding Jerusalem's defenses under Nehemiah's determined leadership, culminating in the dedication of the wall (Nehemiah 1-7). This physical restoration was immediately followed by a profound spiritual renewal, marked by the public reading of the Law, national repentance, and a solemn covenant renewal ceremony where the people pledged their commitment to God and His commandments (Nehemiah 8-10). With the physical and spiritual foundations laid, the practical challenge remained: Jerusalem was still sparsely populated (Nehemiah 7:4). Chapter 11 meticulously addresses this by listing the heads of families, leaders, Levites, and priests who volunteered or were chosen by lot to reside within the city walls, ensuring its vitality and the re-establishment of a functioning religious and civic center. Verses 10-14 specifically detail the priestly families who returned to their crucial roles.
Historical & Cultural Context
The historical backdrop for Nehemiah 11:10 is the post-exilic Persian period, specifically the mid-5th century BC. After the Babylonian exile, various waves of Jewish returnees, facilitated by Persian decrees, began the arduous process of rebuilding their homeland. Ezra had previously focused on spiritual and legal reforms, while Nehemiah concentrated on physical reconstruction and community organization. A paramount challenge was not merely rebuilding the Temple and walls, but also re-establishing a viable, self-sustaining community in Jerusalem that could properly observe the Mosaic Law. Culturally, the meticulous recording of lineage, particularly for priests, was of supreme importance. Only those who could demonstrably prove their descent from Aaron were permitted to serve in the Temple, as mandated by divine law (Numbers 3:10). The practice of "casting lots" to determine who would live in Jerusalem (Nehemiah 11:1) underscores both human organizational efforts and a deep reliance on divine guidance in this critical repopulation initiative. The presence of legitimate priests was absolutely essential for restoring the sacrificial system, teaching the Torah, and maintaining the spiritual integrity of the nascent nation.
Key Themes
This verse, as an integral part of Nehemiah 11, contributes significantly to several overarching themes. The primary theme is Restoration and Rebuilding, encompassing not only the physical infrastructure of Jerusalem but, more importantly, the spiritual and communal life of the returned exiles. The explicit inclusion of priests highlights the theme of Re-establishment of Proper Worship and Religious Order, which was central to Israel's identity and its covenant relationship with Yahweh. The detailed genealogical lists throughout the chapter underscore God's concern for Divine Order and Organization within His people, demonstrating that every role, even seemingly administrative or genealogical, is vital for the proper functioning of the community and its mission. Furthermore, the individuals named, including Jedaiah and Jachin, exemplify Faithful Service and Commitment to God and the community. Their willingness to reside in a city still recovering from devastation demonstrates their dedication to the covenant and their role in rebuilding the spiritual heart of Judah, echoing the broader commitment made by the people in Nehemiah 10.
Exposition and Analysis
Key Word Analysis
This term refers to literally "one officiating," specifically those consecrated descendants of Aaron who were authorized to serve God in the Tabernacle and later the Temple. Their duties were extensive, including offering sacrifices, burning incense, maintaining the sanctuary, teaching the Law to the people, and pronouncing blessings. Their lineage was meticulously preserved and verified, as their sacred office was hereditary and exclusive to the tribe of Levi, specifically the family of Aaron. Their presence in Jerusalem was indispensable for the re-establishment of the cultic life.
Meaning "Jah has known," Jedaiah was the name of one of the twenty-four priestly divisions established by King David for organized temple service (see 1 Chronicles 24:7). The mention of "Jedaiah the son of Joiarib" here indicates a specific family within this larger division, signifying the continuity of these established priestly lines even after the Babylonian exile. This name represents a significant portion of the returning priestly class, highlighting the re-establishment of the traditional and divinely ordained order of temple service.
This word literally means "a son (as a builder of the family name)." In the context of Nehemiah 11:10, its use in "Jedaiah the son of Joiarib" is crucial for establishing legitimate lineage. For priests, proving direct descent from Aaron was paramount, as their right to serve was hereditary. This term, therefore, validates the genealogical claim and the authority of Jedaiah within the priestly order.
Meaning "he (or it) will establish," Jachin was also the name of one of the twenty-four priestly divisions (see 1 Chronicles 24:17). The name is famously associated with one of the two massive bronze pillars that stood at the entrance of Solomon's Temple (1 Kings 7:21). Its inclusion here alongside Jedaiah further underscores the re-establishment of the ancient, divinely ordained priestly order in the restored city of Jerusalem, symbolizing stability and divine establishment.
Verse Breakdown
"Of the priests"
This opening phrase immediately identifies the category of individuals being listed, emphasizing their sacred office and their crucial role in the spiritual restoration of Jerusalem. It sets the specific context for their inclusion in the city's repopulation efforts, highlighting the importance of re-establishing the religious infrastructure.
"Jedaiah the son of Joiarib"
This clause identifies the first priestly family head. The patronymic "the son of Joiarib" is vital, as it confirms Jedaiah's legitimate priestly lineage. In ancient Israel, one's identity and right to serve, especially in sacred roles, were inextricably linked to one's ancestry. The mention of Jedaiah, representing a significant priestly division, indicates the re-establishment of the structured and traditional temple service that had been disrupted by the exile.
"Jachin"
This final clause names another prominent priestly family head. The concise listing, without a repeated patronymic, suggests that Jachin was either equally well-known as a family head or was directly associated with the preceding name in the established priestly divisions. Together, Jedaiah and Jachin represent foundational elements of the re-established priesthood in Jerusalem, signifying the continuity of the divine order.
Literary Devices
The primary literary device at play in Nehemiah 11:10, and indeed throughout much of chapter 11, is List/Genealogy. This meticulous enumeration of names and lineages serves multiple crucial purposes: it authenticates the historical account of the return and resettlement, provides a legal and social record of the community's composition, and powerfully underscores the divine concern for order, continuity, and the preservation of sacred offices. The names themselves, "Jedaiah" and "Jachin," can be seen as examples of Synecdoche, where a part (the family head) represents the whole (the entire priestly division or family). This allows for a concise yet comprehensive representation of the various groups contributing to Jerusalem's repopulation. Furthermore, the very act of listing these seemingly mundane names transforms into a profound testament to God's faithfulness in preserving His people and their divinely ordained institutions, even through the devastation of exile and the challenges of return. The names also carry a degree of Symbolism, with "Jedaiah" (Jah has known) and "Jachin" (He will establish) subtly affirming God's providential care and His commitment to re-establishing His people.
Theological and Thematic Connections
Nehemiah 11:10, by meticulously naming specific priests, profoundly highlights the theological significance of the priesthood within Israel's covenant relationship with God. The re-establishment of the priestly order was far more than a mere administrative task; it was a spiritual imperative, absolutely essential for the proper functioning of the Temple, the offering of sacrifices for sin, the faithful teaching of God's Law, and the maintenance of ritual purity. This meticulous attention to detail underscores God's unwavering desire for order, holiness, and proper worship among His people, and His faithfulness in preserving the divinely appointed means by which they could approach Him. The return and re-engagement of the priests symbolized the restoration of a broken covenant, signifying a fresh start and a renewed opportunity for a people called to be a holy nation set apart for God.
Reflection and Application
While Nehemiah 11:10 appears to be a simple listing of names, it carries profound and enduring implications for contemporary believers. It serves as a powerful reminder that every role within God's kingdom, regardless of its perceived prominence or visibility, is vital, valued, and remembered by God. The meticulous recording of these names signifies that God sees and acknowledges the faithful service of all who contribute to His work, whether they are "front-stage" leaders or "behind-the-scenes" administrators. These priests committed to living in a city that was still recovering from devastation, demonstrating a profound willingness to serve in challenging and often unglamorous circumstances. This challenges us to deeply consider our own commitment to our spiritual communities, encouraging us to invest our time, talents, and resources wholeheartedly, even when it requires personal sacrifice or dedication to less glamorous but equally essential tasks. It underscores the timeless importance of order, structure, and faithful commitment in building and maintaining healthy, vibrant, and spiritually thriving communities of faith in our own time.
Questions for Reflection
FAQ
Why are these lists of names so important in books like Nehemiah?
These lists serve several critical purposes in books like Nehemiah. Firstly, they provide an invaluable historical and legal record, authenticating the return from exile and the legitimate re-establishment of the community. For the priesthood, in particular, they verify legitimate lineage, which was absolutely essential for their sacred office according to Mosaic Law. Secondly, the lists demonstrate the meticulous organization and divine order God desired for His people, showcasing His faithfulness in preserving a remnant and restoring His covenant community. Finally, they are a powerful testament to the commitment and dedication of individuals who chose to rebuild not just physical structures but also the social, spiritual, and religious fabric of Israel, often at great personal cost.
What was the primary role of a priest in ancient Israel?
The priests in ancient Israel, primarily descendants of Aaron from the tribe of Levi, served as divinely appointed mediators between God and the people. Their core responsibilities were multifaceted and central to Israel's worship life. These included offering sacrifices on behalf of the people to atone for sins, burning incense, maintaining the sanctity and purity of the Tabernacle and later the Temple, teaching the Law of God to the populace, and pronouncing blessings upon the people. They were indispensable for the maintenance of the covenant relationship between God and Israel.
Are "Jedaiah" and "Jachin" mentioned elsewhere in the Bible, and do they have any broader significance beyond Nehemiah 11:10?
Yes, both Jedaiah and Jachin are significant names with broader biblical connections. They represent two of the twenty-four priestly divisions established by King David for the organized and rotational service in the Temple, as meticulously detailed in 1 Chronicles 24. The fact that these specific divisions are still represented and returning in Nehemiah's time underscores the remarkable continuity of the divinely established order of worship, even after the devastating Babylonian exile. Furthermore, "Jachin" is famously one of the two massive bronze pillars that stood prominently at the entrance of Solomon's Temple, symbolizing strength, stability, and divine establishment (1 Kings 7:21). Their inclusion in Nehemiah signifies the re-establishment of the foundational and enduring elements of Israel's religious life.
Christ-Centered Fulfillment
The Old Testament priesthood, meticulously detailed and preserved as exemplified in Nehemiah 11:10, serves as a profound and vital foreshadowing of the ultimate High Priest, Jesus Christ. While the priests named in Nehemiah were essential for mediating between God and His people through sacrifices and temple service, their work was inherently temporary, imperfect, and required repeated offerings for sin. Christ, however, perfectly fulfills and infinitely transcends this earthly priesthood. He is the perfect and eternal High Priest, not according to the Levitical order, but "according to the order of Melchizedek," a priesthood superior in every way, established by an unchangeable oath (Hebrews 7:11-17). His single, once-for-all sacrifice on the cross perfectly atoned for sin, rendering the continuous animal sacrifices obsolete and establishing a new and living way to God (Hebrews 9:11-14). Through His finished work, all believers are now granted direct, confident access to God's throne of grace (Hebrews 4:14-16) and are themselves constituted as a "royal priesthood," called to offer spiritual sacrifices of praise, worship, and service (1 Peter 2:9). The meticulous order of the Old Covenant priesthood, represented by names like Jedaiah and Jachin, ultimately points to the perfect, divine order established in Christ, who truly "establishes" (Jachin) His new covenant and perfectly "knows" (Jedaiah) His people, bringing them into full and eternal communion with God.