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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Nehemiah 12:27–43.
We have read of the building of the wall of Jerusalem with a great deal of fear and trembling; we have here an account of the dedicating of it with a great deal of joy and triumph. Those that sow in tears shall thus reap.
I.We must enquire what was the meaning of this dedication of the wall; we will suppose it to include the dedication of the city too (continens pro contentothe thing containing for the thing contained), and therefore it was not done till the city was pretty well replenished, Neh 11:1. It was a solemn thanksgiving to God for his great mercy to them in the perfecting of this undertaking, of which they were the more sensible because of the difficulty and opposition they had met with in it. 2. They hereby devoted the city in a peculiar manner to God and to his honour, and took possession of it for him and in his name. All our cities, all our houses, must have holiness to the Lord written upon them; but this city was (so as never any other was) a holy city, the city of the great King (Psa 48:2 and Mat 5:35): it had been so ever since God chose it to put his name there, and as such, it being now refitted, it was afresh dedicated to God by the builders and inhabitants, in token of their acknowledgment that they were his tenants, and their desire that it might still be is and that the property of it might never be altered. Whatever is done for their safety, ease, and comfort, must be designed for God's honour and glory. 3. They hereby put the city and its walls under the divine protection, owning that unless the Lord kept the city the walls were built in vain. When this city was in possession of the Jebusites, they committed the guardianship of it to their gods, though they were blind and lame ones, Sa2 5:6. With much more reason do the people of God commit it to his keeping who is all-wise and almighty. The superstitious founders of cities had an eye to the lucky position of the heavens (see Mr. Gregory's works, p. 29, etc.); but these pious founders had an eye to God only, to his providence, and not to fortune.
II.We must observe with what solemnity it was performed, under the direction of Neh 1:1-11.
The Levites from all parts of the country were summoned to attend. The city must be dedicated to God, and therefore his ministers must be employed in the dedicating of it, and the surrender must pass through their hands. When those solemn feasts were over (ch. 8 and 9) they went home to their respective posts, to mind their cures in the country; but now their presence and assistance were again called for. 2. Pursuant to this summons, there was a general rendezvous of all the Levites, Neh 12:28, Neh 12:29. Observe in what method they proceeded. (1.) They purified themselves, Neh 12:30. We are concerned to cleanse our hands, and purify our hearts, when any work for God is to pass through them. They purified themselves and then the people. Those that would be instrumental to sanctify others must sanctify themselves, and set themselves apart for God, with purity of mind and sincerity of intention. Then they purified the gates and the wall. Then may we expect comfort when we are prepared to receive it. To the pure all things are pure (Tit 1:15); and, to those who are sanctified, houses and tables, and all their creature comforts and enjoyments, are sanctified, Ti1 4:4, Ti1 4:5. This purification was performed, it is probable, by sprinkling the water of purifying (or of separation, as it is called, Num 19:9) on themselves and the people, the walls and the gates - a type of the blood of Christ, with which our consciences being purged from dead works, we become fit to serve the living God (Heb 9:14) and to be his care. (2.) The princes, priests, and Levites, walked round upon the wall in two companies, with musical instruments, to signify the dedication of it all to God, the whole circuit of it (Neh 12:36); so that it is likely they sung psalms as they went along, to the praise and glory of God. This procession is here largely described. They had a rendezvous at one certain lace, where they divided themselves into two companies. Half of the princes, with several priests and Levites, went on the right hand, Ezra leading their van, Neh 12:36. The other half of the princes and priests, who gave thanks likewise, went to the left hand, Nehemiah bringing up the rear, Neh 12:38. At length both companies met in the temple, where they joined their thanksgivings, Neh 12:40. The crowd of people, it is likely, walked on the ground, some within the wall and others without, one end of this ceremony being to affect them with the mercy they were giving thanks for, and to perpetuate the remembrance of it among them. Processions, for such purposes, have their use. (3.) The people greatly rejoiced, Neh 12:43. While the princes, priests, and Levites, testified their joy and thankfulness by great sacrifices, sound of trumpet, musical instruments, and songs of praise, the common people testified theirs by loud shouts, which were heard afar off, further than the more harmonious sound of their songs and music: and these shouts, coming from a sincere and hearty joy, are here taken notice of; for God overlooks not, but graciously accepts, the honest zealous services of mean people, though there is in them little of art and they are far from being fine. It is observed that the women and children rejoiced; and their hosannas were not despised, but recorded to their praise. All that share in public mercies ought to join in public thanksgivings. The reason given is that God had made them rejoice with great joy. He had given them both matter for joy and hearts to rejoice; his providence had made them safe and easy, and then his grace made them cheerful and thankful. The baffled opposition of their enemies, no doubt, added to their joy and mixed triumph with it. Great mercies call for the most solemn returns of praise, in the courts of the Lord's house, in the midst of thee, O Jerusalem!
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And I caused the leaders of Judah to ascend upon the wall, etc. The leaders of Judah, that is, of confession or praise, are indeed the more advanced teachers of the holy Church, who ascend upon the wall in the dedication of the city; because when the time of recompense shall appear, they will be shown to have transcended the general conduct of the holy Church by living more loftily. These are of whom the Lord promises to the same Church through the prophet, saying: "I have appointed watchmen upon your walls" (Isaiah XXVI). Hence it is just that those who are now elevated as the wall of the holy Church in the capacity of watchmen, should then also surpass the others in the glory of their reward. Where two large choirs of praisers are established, because from both peoples, namely, the Jews and the Gentiles, who praise God in the heavenly homeland, they come. What also anyone learned recognizes to happen daily in this life. These choirs indeed go to the right upon the wall, because the just, by living rightly, hasten to eternal life both now in the present, and will reach it in the future. They go to the gate of the dung heap, indeed in the present to purge the filth of sins from the Church by living rightly and correcting those who err. In the future, however, so that they may expel by judicial power from the city of the Lord, that is, from the entrance to the heavenly homeland, those who were unwilling to be corrected. Or certainly, the choirs of praisers go to the right upon the wall to the gate of the dung heap, while they proclaim the worthy of praise, who took care to eliminate all uncleanness from the Church by preaching, reproving, excommunicating, anathematizing.
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Summary
Nehemiah 12:31 vividly portrays a pivotal moment in the dedication of Jerusalem's rebuilt walls, showcasing Nehemiah's strategic and spiritual leadership. He meticulously organized the princes of Judah and two large companies of thanksgiving singers and musicians, directing one group to commence a grand procession along the newly restored wall towards the Dung Gate. This communal act of praise served as a profound public declaration of gratitude to God, underscoring the city's physical restoration and its spiritual reconsecration to divine purposes.
Context
Literary Context
Nehemiah 12:31 is situated within the triumphant narrative of Jerusalem's wall dedication, which spans from Nehemiah 12:27 to Nehemiah 12:43. This section marks a crucial transition from the arduous physical reconstruction of the wall, completed in Nehemiah 6:15, to the spiritual consecration of the city and its defenses. Verses 27-30 detail the extensive preparations for this sacred event, including the gathering of Levites and singers from various locales, and the ritual purification of the people, gates, and wall. Verse 31 initiates the dual procession, with the subsequent verses (Nehemiah 12:32-42) meticulously describing the specific routes and participants of both companies. The entire ceremony culminates in their convergence at the Temple for a mighty chorus of praise and sacrifice, demonstrating Nehemiah's careful orchestration of a unified and joyous celebration.
Historical & Cultural Context
The rebuilding of Jerusalem's walls under Nehemiah's leadership, around 445 BC, was a monumental achievement for the post-exilic Jewish community. Decades after the Babylonian captivity and under Persian suzerainty, Jerusalem had remained vulnerable and its inhabitants demoralized. The completion of the wall, against fierce opposition, symbolized not only renewed physical security but also the restoration of national identity, divine favor, and covenant faithfulness. Culturally, public processions, often accompanied by music and singing, were a common and significant form of celebration and worship in ancient Near Eastern societies, particularly in Israelite tradition for temple dedications, covenant renewals, or triumphs. The act of walking "upon the wall" was highly symbolic, transforming a defensive structure into a stage for sacred worship, publicly reclaiming the city for God and His people, and marking a new era of security and spiritual commitment.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Nehemiah and the broader biblical narrative. Firstly, it highlights Thanksgiving and Praise as the appropriate and essential response to divine provision and completed work. The "great companies of them that gave thanks" underscore that the wall's completion was viewed as God's doing, worthy of profound and public gratitude, echoing the call to praise found throughout the Psalms. Secondly, it exemplifies Order and Purposeful Leadership, with Nehemiah meticulously organizing the procession, demonstrating his commitment to spiritual order as much as physical reconstruction. His leadership, which began with prayer and a clear vision from Nehemiah 1, consistently prioritized God's glory and the community's spiritual well-being. Finally, the verse emphasizes Community Participation and Unity. The involvement of "princes of Judah" and "great companies" signifies a unified effort, not only in building but also in worship, reinforcing the restored covenant relationship and collective identity of God's people, a theme central to the post-exilic books like Ezra.
Exposition and Analysis
Key Word Analysis
Meaning "a head person (of any rank or class); captain (that had rule), chief (captain), general, governor, keeper, lord,(-task-)master, prince(-ipal), ruler, steward." In this context, "princes" refers to the prominent leaders, officials, or chiefs within the Judahite community. Their presence "upon the wall" signifies the full endorsement and active participation of the aristocracy in this act of dedication, lending authority and solemnity to the proceedings. It underscores that the celebration was not merely a popular gathering but an officially sanctioned and led act of worship, uniting all levels of society in the communal praise.
Meaning "an extension of the hand, i.e. (by implication) avowal, or (usually) adoration; specifically, a choir of worshippers; confession, (sacrifice of) praise, thanks(-giving, offering)." While translated as "companies of them that gave thanks," the Hebrew word tôwdâh fundamentally denotes "thanksgiving," "praise," or "confession." In this context, it refers to organized groups or processions whose explicit purpose was to offer public praise and gratitude, often accompanied by music and singing. These were not random groups but structured choirs or musical ensembles, likely composed of Levites, whose very function was to embody and lead the community in formal, corporate worship, emphasizing the profound spiritual nature of the event.
Meaning "a wall of protection; wall, walled." This term refers to the newly rebuilt defensive structure of Jerusalem. Its significance here is paramount as it is the very object of the dedication and the pathway for the thanksgiving procession. The wall, having been completed amidst great opposition and divine intervention, symbolized God's faithfulness and the restored security and identity of His people. The act of giving thanks "upon the wall" therefore signifies the consecration of this restored security to God, transforming a physical barrier into a sacred space for worship and a testament to divine protection.
Verse Breakdown
"Then I brought up the princes of Judah upon the wall"
This clause highlights Nehemiah's active and decisive leadership. As governor, he not only oversaw the physical reconstruction but also meticulously planned and initiated the spiritual dedication. The "princes of Judah" represent the civil and religious leadership, whose presence on the wall symbolized their public commitment to the restored city and their participation in the sacred act, lending authority and unity to the procession. Their position "upon the wall" was not merely logistical but deeply symbolic, demonstrating their ownership and celebration of the completed work.
"and appointed two great companies of them that gave thanks"
Nehemiah's organizational genius is again evident. He deliberately created two distinct groups dedicated to thanksgiving, likely comprising singers, musicians, and Levites, as further detailed in the subsequent verses. The term "great companies" (Hebrew: tôwdâh) indicates their significant size and the prominence of their role. This division allowed for a grand, encompassing procession that would traverse the entire length of the wall, ensuring a comprehensive and resounding expression of communal praise.
"whereof one went on the right hand upon the wall toward the dung gate"
This specifies the starting direction and destination for the first of the two companies. The phrase "on the right hand" (likely indicating a clockwise direction from a central point, or perhaps southward) indicates a specific, pre-determined route. The "Dung Gate" serves as a precise landmark, showing the meticulous planning of the procession. This detail underscores the orderly and purposeful nature of the dedication, ensuring that the entire circumference of the wall, from its most prominent features to its most utilitarian gates, was sanctified through this act of worship and thanksgiving.
Literary Devices
Nehemiah 12:31 employs several literary devices to convey its profound message. The most prominent is Procession, which is central to the entire dedication narrative. The description of "two great companies" moving "upon the wall" creates a vivid image of a grand, ceremonial march, symbolizing unity, purpose, and the communal act of worship. This physical movement along the newly rebuilt structure transforms the defensive wall into a sacred pathway for praise. There is also a strong element of Symbolism present; the wall itself, having been rebuilt amidst great struggle and divine favor, symbolizes God's faithfulness, the restoration of His people, and their renewed security. The act of giving thanks "upon the wall" therefore symbolizes the consecration of this restored security to God. Furthermore, the division into "two great companies" introduces a subtle Antiphonal Structure, suggesting a call-and-response or parallel movement that would have amplified the sound of praise, creating a powerful and immersive experience for the participants and observers, emphasizing the collective and harmonious nature of their worship.
Theological and Thematic Connections
Nehemiah 12:31 stands as a powerful testament to the biblical principle that all significant achievements, especially those involving divine providence, should be met with profound and public thanksgiving. The completion of Jerusalem's wall was not merely an architectural feat but a visible sign of God's covenant faithfulness and His power to restore His people from desolation. The act of organizing "companies of them that gave thanks" demonstrates that true spiritual restoration involves not only physical rebuilding but also a renewed commitment to worship and acknowledgment of God as the ultimate source of all blessings. This corporate expression of gratitude served to solidify the community's identity as God's people, bound by covenant and united in praise, reminding them that their security and future depended ultimately on their relationship with Him, not just on physical defenses.
Reflection and Application
Nehemiah 12:31 offers a timeless lesson on the importance of celebrating God's faithfulness in our lives and communities. Just as the Israelites dedicated their rebuilt wall with profound thanksgiving, we too are called to recognize and respond with gratitude when God brings breakthroughs, completes significant endeavors, or provides for us in unexpected ways. This verse reminds us that our accomplishments are often the result of divine enablement, and therefore, our praise should be directed back to the Giver of all good things. The organized nature of the thanksgiving companies underscores the value of corporate worship and the role of leadership in facilitating communal expressions of gratitude. It challenges us to move beyond individual appreciation to collective acknowledgment, strengthening our spiritual foundations and reminding us that God is the ultimate source of our security and well-being. In a world prone to taking blessings for granted, Nehemiah's example calls us to intentional, public, and joyous thanksgiving, actively participating in the celebration of God's mighty acts among us.
Questions for Reflection
FAQ
Why were there "two great companies" of thanksgivers, and what was their purpose?
The text indicates Nehemiah appointed "two great companies of them that gave thanks" to participate in the wall's dedication. This division allowed for a grand, comprehensive procession that would traverse the entire circumference of the newly rebuilt wall. As described in Nehemiah 12:38-39, one company went clockwise and the other counter-clockwise, meeting at the Temple area. Their purpose was to lead the entire community in a resounding chorus of praise and thanksgiving to God for His faithfulness in enabling the completion of the wall, which symbolized the restoration and security of Jerusalem. This dual procession created a powerful, encompassing act of worship, ensuring that every part of the wall was consecrated and every participant was enveloped in the celebration of divine provision.
What is the significance of the "Dung Gate" being mentioned as a landmark for the procession?
The Dung Gate (also known as the Gate of the Ashes or Refuse Gate) was located on the south side of Jerusalem and was primarily used for removing waste and refuse from the city. Its mention in Nehemiah 12:31 as a starting point or destination for one of the thanksgiving companies is significant for several reasons. Firstly, it highlights the meticulous planning of Nehemiah, ensuring that the entire wall, from its most prominent sections to its most humble and utilitarian gates, was included in the dedication. Secondly, it symbolizes the comprehensive nature of God's restoration—He reclaims and sanctifies even the parts of life or society that might be considered lowly or defiled. The act of sacred praise passing by such a gate elevates its status, demonstrating that God's blessing and presence extend to every aspect of the rebuilt city and the lives of its inhabitants.
What does the phrase "gave thanks" imply in this context beyond simple gratitude?
The phrase "gave thanks" (Hebrew: tôwdâh) in Nehemiah 12:31 implies more than just a casual expression of gratitude. In ancient Israelite worship, tôwdâh was a formal act of praise, often accompanied by sacrifices, musical instruments, and singing, as seen in various psalms like Psalm 100. It denotes a public confession of God's goodness and faithfulness, acknowledging His mighty acts and delivering power. In this context, it refers to organized groups, likely choirs and musicians, whose primary function was to lead the community in this structured, liturgical act of worship. It underscores the deep spiritual significance of the wall's completion, recognizing it as a divine provision worthy of profound, communal, and formal acknowledgment of God's hand in their restoration, rather than merely a human achievement.
Christ-Centered Fulfillment
Nehemiah 12:31, with its depiction of a people celebrating the completion of a physical wall through organized thanksgiving, finds profound Christ-centered fulfillment in the spiritual reality of God's ultimate building project: His Church, the body of Christ. Just as the wall provided security and identity for post-exilic Jerusalem, Christ Himself is our true and eternal cornerstone and the foundation upon which God is building a spiritual house, a "holy temple in the Lord" (Ephesians 2:21). The "companies of them that gave thanks" foreshadow the New Testament church, which is called to be a community of ceaseless praise and thanksgiving, not for a physical structure, but for the spiritual salvation and reconciliation accomplished through Christ's sacrifice. We, as believers, are living stones being built into this spiritual edifice (1 Peter 2:5), and our worship is the ongoing dedication of this new creation. The ultimate "Dung Gate" that Christ passed through was the shame and defilement of the cross, where He took away the sin of the world, making it possible for us to enter into God's presence with thanksgiving and praise, not based on our works, but on His finished work. Thus, the joyful procession in Nehemiah points forward to the eternal worship of the redeemed, who will forever give thanks to the Lamb who was slain and who has built for us an everlasting kingdom, a city with foundations whose architect and builder is God (Hebrews 11:10) and whose gates are never shut (Revelation 21:25).