The Repopulating Of Jerusalem And Establishment Of The Holy City (Nehemiah 11:1-20).
The establishing of Jerusalem as ‘the holy city', a city cleansed of all defilement, was now seen as the first priority in order to fulfil the promises of the prophets (Isaiah 52:1; Daniel 9:24). It was to be a purified city. And the walls of Jerusalem having been repaired and rebuilt it was seen as necessary for it to be fully inhabited by God's people so that the city could be properly defended. This was essential, for if it was left as a virtual ‘ghost town' it would undoubtedly attract unwelcome attention, especially as there were valuable things stored in the Temple which had to be considered, which would always be a temptation to outsiders. Furthermore there was also the danger that those who had previously sought to join with the worship in Jerusalem, but who were involved in idolatrous practises (Ezra 4:2-3; Nehemiah 13:4-9), would take the opportunity to infiltrate Jerusalem. Indeed whilst Jerusalem remained virtually uninhabited it spelt instability for the whole nation, and could well have proved an overwhelming burden to the new nation who would feel responsibility for it without being in a position to properly defend it. Nehemiah's solution, in cooperation with the leadership, was that one tenth of all true Israelites should move from their cities and dwell in Jerusalem, with the prospective inhabitants mainly being chosen by lot.
Here we call to mind Nehemiah's description of the situation in Nehemiah 7:4, ‘now the city was wide and large, but the people in it were few, and the houses were not built.' There was thus nothing cheering about the prospect of moving into the city. Large parts of it were still in ruins, requiring work similar to that on the walls. And for those who moved in facilities would be few, apart from in those sections which had already been settled (e.g. by the Nephinim in the Ophel - Nehemiah 3:26). Chapter 3 does, of course, make clear that Jerusalem did have a number of inhabitants (Nehemiah 3:20; Nehemiah 3:23; Nehemiah 3:26; Nehemiah 3:28). But they were apparently relatively few, and confined to one part of the city. There were simply not sufficient men available to be able to defend the city.
And defence of the city was a primary purpose of the move. This is brought out by the fact that the description that follows contains hints of military overtones. It speaks of ‘men of valour' (verses Nehemiah 8:14); ‘overseer/officer' (Nehemiah 11:9; Nehemiah 11:14); ‘heads of families (or units)' (Nehemiah 11:13); and divisions into tribes as protectors of the sanctuary (as in Numbers 1-2). This confirms that one purpose of the resettlement of Jerusalem very much had defence in mind. It was seen as necessary in order to ensure the protection of ‘the holy city' (Nehemiah 11:1; Nehemiah 11:18; compare Isaiah 48:2; Isaiah 52:1; Daniel 9:24), the city which was to be the foundation stone of the new Israel in its devotion to YHWH.
But there was another purpose, specifically brought out in Nehemiah 11:1. There Nehemiah speaks of Jerusalem as ‘the holy city', something emphasised again in Nehemiah 11:18. Now the term ‘holy city' had a prophetic background. It depicted the city as purified and made holy, with every vestige of uncleanness removed (Isaiah 52:1). It had in mind the future fulfilment of the purposes of God in bringing about everlasting righteousness (Daniel 9:24). It depicted Jerusalem as the holy and pure city of God. And this was Israel's vision at this time. Once Jerusalem was established as a purified city, free from all idolatry, surely God would begin to act on their behalf. It would be seen as a seal on the binding agreement that they had made with God.
Thus the re-establishment of a populated and religiously pure Jerusalem was not just seen as a political necessity, it could also be seen as being the first stage in bringing about the eschatological purposes of God. It had the ring about it of Haggai 2:21-22. God was about to work!
Indeed we could say that in this chapter we have a wonderful picture of how God would work in later times in establishing a people for Himself, for He has appointed another ‘holy city', a heavenly city, a new Jerusalem (Galatians 4:21-31; Hebrews 12:22), which, as Revelation 21 makes clear, consists of all the people of God. It is founded on the twelve Apostles. It is protected by the people of God (the twelve tribes of ‘Israel') who are its gates. That city too started off unpopulated. But God has populated it by choosing out a remnant for Himself, and everyone of them is named before Him, as in this chapter, for each is important to Him. It includes priests (intercessors), Levites (teachers), Singers and Musicians who lead the worship, Gate-keepers who watch for those who enter, Nethinim (humble servants), and ordinary men and women to defend the city, but all of them are chosen by God (Ephesians 1:4). So does history repeat itself, for God is the God of history.
Those Who Took Up Residence In The City.
We are now provided with a list of the names of those who repopulated the holy city. These joined with those who were already there (some of whose names are given in 1 Chronicles 9). Each of them was important to God, for they were chosen as His genuine people and in order that they might re-establish ‘the holy city'.
‘And the princes of the people dwelt (settled) in Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts in the (other) cities.'
This verse connects back to Nehemiah 7:73, taking up where that left off. There we found that after the return the priests, Levites, gatekeepers, singers, temple servants and people of Israel ‘dwelt in their cities'. This indicates that they dwelt in many cities, but that would naturally include Jerusalem as Jerusalem would for some good number have been ‘their city.' Now, however, there was to be a change in that situation. There was to be a wholesale movement into Jerusalem of both the princes of the people, and one tenth of the people who had previously dwelt elsewhere.
‘The princes of the people dwelt in Jerusalem' does not mean that they were already doing so. Note how ‘dwelling in Jerusalem' is mentioned twice in Nehemiah 11:1, and then in Nehemiah 11:2 and in Nehemiah 11:3, in the other cases clearly referring to ‘taking up dwelling'. Thus the princes are being seen as the first to live up to their responsibility by taking up dwelling in the city. This was fitting as it had now become the leading city of the district, and was the city of a new beginning in the purposes of God. Their example was then followed by a tenth of the inhabitants of Judah, many of them chosen by lot, who followed their example. The remaining nine tenths of the population remained in their towns and cities.
Note the stress on Jerusalem as ‘the holy city'. The idea was that it was now to be seen as central to the purposes of God and therefore as set apart to Him And it was to be kept free from idolatry (something that the new Israel had already made great sacrifices to ensure, e.g. Ezra 4:3 and its consequences). It was very much describing what they saw as a new beginning, for in the light of the uses of the term elsewhere the idea was that it was to be seen as initiating a new fulfilment of the final purposes of God, with the city being holy because it had been purged of all uncleanness (compare Isaiah 52:1). Not only the Temple was now to be seen as holy, but the whole city as containing the Temple, and as the centre of the new community of God's people. And this was because, as their binding agreement had made clear, it was ‘stayed upon the God of Israel'. We can compare the use of the term in Isaiah 48:2 where men used the title because they claimed, hypocritically, that they stayed themselves upon the God of Israel.
The appellation ‘the holy city' is found in Nehemiah 11:1; Nehemiah 11:18; Isaiah 48:2; Isaiah 52:1; Daniel 9:24. In Isaiah 52:1 Jerusalem was spoken of as ‘the holy city' in the terms of it being the city purified by God in the apocalyptic future, the city in which there would be no ‘uncleanness'. In Daniel 9:24 it was the city in which all transgression was to be dealt with and the final purposes of God brought to fulfilment. It symbolised therefore the eschatological purification and triumph. The people had high hopes for the new Jerusalem. This makes even more poignant the fact that later they would allow it to be used for Sabbath breaking (Nehemiah 13:15-22). It was the recognition of this fact that made Nehemiah so zealous to purify Jerusalem when it became tainted (chapter 13).
‘The rest of the people also cast lots.' The casting of lots had been seen as a method of obtaining God's will at least since the introduction of the Urim and Thummim. As we saw in Nehemiah 10:34 it was used to determine when the providers of wood for the altar would fulfil their duties. It was a Scriptural method at a time when God was seen as personally acting on behalf of, and with, His people. Consider, for example, Numbers 26:55; Joshua 7:14; Joshua 7:16-18; Joshua 14:2; Joshua 18:6; 1Sa 10:20-21; 1 Samuel 14:41-42, and the principle enunciated in Proverbs 16:33.
‘And the people blessed all the men who willingly offered themselves to dwell in Jerusalem.'
Some of the people, like the princes, had voluntarily offered themselves for the purpose of populating Jerusalem, in spite of the hardships involved, and the people ‘blessed them'. Every volunteer meant one less conscripted person, which was one reason why they blessed them. But to volunteer was also probably seen as a sign of special dedication to God. It was no soft option. It meant an upheaval in their lives and a new beginning. But they had a desire to be the founders of the new Jerusalem, with all its glowing promise. Indeed, so important was this move seen to be that, as with the building of the wall (chapter 3), we are now given a roll-call of those involved. Their names would pass down through the generations. In the same way we too will be called ‘blessed' if our names are written down in the Lamb's Book of Life, as potential dwellers in the New Jerusalem, for that city really will be holy.