In order to give authority to Jerusalem’s priesthood, Nehemiah 12 begins by listing the Levites and priests from Babylonian times to Ezra and Nehemiah’s period. Once it was established that the Jews had skilled people for the temple services, the next part of the chapter focuses on the service of dedication for Jerusalem’s wall. However, it is not the wall that ensures security but rather the Lord. Thus, the people are not secure unless the Lord protects them. Dedications of objects or buildings were commonly performed by the Israelites in order to acknowledge that power is not in an object but in God (Ps. 127:1, 2).
The dedication service for Jerusalem’s wall began with two large choirs moving separately through Jerusalem and ultimately joining at the temple. There, “great sacrifices” were performed, and the people rejoiced with “great joy.” In fact, the joy of the people was so loud that even their distant enemies heard the celebration of the wall’s completion. Afterward, Nehemiah made sure to delegate temple responsibilities so that the provisions were arranged according to the law for all of the Levites and the temple servants. The people were excited to have the temple functioning again. They wanted to make sure that supplies had been secured for those who served the Lord, not just for the present moment but for the future.
Part II: Commentary
Purification
Before performing the wall’s dedication, the priests and Levites purified themselves and the people as well as the gates and the wall. The purification rituals common in Israel symbolized cleansing from sin and separation for holiness. The rituals mainly involved washing clothes and bathing (Exod. 29:4, Exod. 40:12–15, Lev. 16:20–28, Num. 19:7).
Several purification rituals existed in Israel. The most serious purification ritual was performed for anyone who came in contact with a dead body. Given that death reflects the state of mortality resulting from sin, the person or persons had to undergo special purification, a procedure described in Numbers 19. The priest burned a red heifer without blemish whose ashes were placed in a bowl with water. Someone who was clean took a hyssop and dipped it in the water and then sprinkled it on the items or people who were considered unclean. If the water of purification was not sprinkled on someone who was unclean, then his uncleanness was still on him (Num. 19:13).
On the Day of Atonement, the high priest who performed the cleansing of the sanctuary and performed sacrifices for his sin as well as the people’s changed his clothes. Before putting on the “holy garments,” he washed his body (Lev. 16:4). After the service was completed, the priest once again took off the “holy garments” and washed his body (Lev. 16:23, 24). The person who released the scapegoat did the same before coming back into the Israelite camp (Lev. 16:26).
Other categories of purification included purification for priests (Exod. 29:1–9), who were to wash their hands and bodies (Exod. 30:17–21, Exod. 40:12–14, 30–32); purification from leprosy (just as sin leads to death, so leprosy ended in death [Lev. 13:6, 34]); bodily discharges (Lev. 15:1–29, Deut. 23:10, 11); and cleansing of the Levites (Num. 8:5–7, Num. 19:7–22). Because the priests and Levites were involved in the dedication of the wall, they went through purification first by washing their hands and feet and perhaps their bodies. Then they purified the people, who were most likely asked to wash, as well, and maybe even wash their clothes. Additionally, the Bible mentions that the gates and the wall were purified, which means that each would have been sprinkled by water.
The water of purification was not miraculous in itself; rather, it was the Word of God that declared that purification cleansed the people from sin and death. The ritual served as a symbol of purity. Holiness and cleansing from sin were important for approaching God in a dedication ceremony. The ritual cleansing showed that the blood of Christ cleansed and covered the people. The purification service incorporated forgiveness for sins. As people humbled themselves before God and washed, they were acknowledging that they needed help; they needed to be made clean by God. They had to be made whole and holy by God, not by their own actions. Yet, God required the action of washing as a tangible reminder of His transformative power in the lives of His people.
Great Joy
The major part of the dedication ceremony involved music and worship. First, the Levites and singers gathered in Jerusalem; many of them lived beyond Jerusalem and came into the city only when it was their turn to minister. The priests, Levites, and singers led in celebrating God’s provision for them through thanksgivings (verbally acknowledging what God had done) and singing praises to Him. Harps, cymbals, and other stringed instruments accompanied two large choirs as they sang and separately walked through Jerusalem, finally joining again at the temple and singing loudly (Neh. 12:42). Literally, the phrase states that the singers were heard. Their joy could not be contained or suppressed as was demonstrated through loud praises. They sang loudly because they were overjoyed over the quick completion of the wall and how God had come through for them. When the foundation of the temple was laid after their return from Babylonian exile in 537/536 b.c., the people, priests, and Levites praised the Lord (Ezra 3:10, 11). The same thing now occurred in Nehemiah’s time after the completion of Jerusalem’s wall. Everyone praised the Lord, and the two appointed choirs expressed thanks to the Lord for the accomplished work (Neh. 12:31, 38).
The people rejoiced greatly. Literally, verse 43 says that God made them samach (rejoice) with great samach (joy). The word samach appears five times in just that one verse. It appears one time in verse 44, as the people also rejoiced over the priests and Levites who ministered in the temple. Then it appears again in verse 27, which introduces the whole account, stating that the people called the Levites in order to celebrate the dedication with gladness (samach).
Thus, the word appears in the chapter exactly seven times, which should strike the reader as significant. The number seven in the Bible is a number of fullness, completion, and perfection. Therefore, the samach that the people experience is full. God has made them rejoice. Their act of rejoicing demonstrates what true joy in life is, for they rejoice over what God has done. The lesson for us today is to celebrate what God is doing in our lives, not overlooking His benevolent actions, nor taking them for granted. Rather, we should celebrate His providence. Acknowledgment of God’s blessing and leadership leads to gratitude and emotional stability. Thankfulness makes us happy and victorious.
Joy is a defining aspect of worship, but so is reverence to God, which can be defined as an experience of awe through a personal encounter with God. The balance between joy and reverence is very important; and yet, unfortunately, it is often overlooked. If a worship service has respect for God but no joy, then it becomes dry and stiff. On the other hand, when only joy is incorporated and reverence is not taken into account, the worship services tend to be filled with emotionalism rather than truth. Therefore, our worship services must include both facets. Reverence and joy work together to create a right, worshipful atmosphere. The Israelites understood the need for this balance, as they rejoiced loudly and with all their hearts while at the same time praising God for what He had done. Their worship was based on truth and the deeds of God, not on emotionalism. Some who jump from worship service to worship service in order to experience a “spiritual high” are missing the point of praising God. Our worship must always be rooted in Jesus, not in our feelings. And yet, the Israelites definitely had a feeling of joy and happiness as they praised God. These joyful feelings were God-given and were based on the truth of who God is and what He has done. Seeking God in life as well as worshiping Him keeps us grounded in His grace and gratitude.
Part III: Life Application
Purification
Purification rituals represent cleansing from sin and are a preparation for coming before God and acknowledging that without Him we are “dirty.” Although we do not participate in purification rituals today, in what way can we apply the principle behind the cleansing? We can come to God as we are but not just in any manner. So, how should we approach God? What must we do to humble ourselves before Him? In what ways can we demonstrate this attitude in our lives today?
Joy
1. Read Psalm 136, a psalm full of praise and worship to God. What does this psalm teach us in regard to worship? What different situations are described when approaching God? What kind of things does the psalm praise God for?
2. How can you make sure that your church praises God with a balance of joy and reverence?
3. Singers and musicians in the Old Testament had a prominent role in worship and were important to the temple services. What can we do to make sure that we value musicians in our churches today?
a. Think about ways that your church has either uplifted musicians as ministers of God or ways that they have been pushed to the side or perhaps even discouraged. In what meaningful and reverent ways can your church include your pianists and worship groups in the service?
b. Think of specific ways that, as a church, you can make your musicians and singers understand that their God-given gifts add value and enrich the church service.
4. If you are lacking joy in your own life when praising God, what can you do to get that “first love” back?
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Key Text: Ezra 3:11
Study Focus: Nehemiah 12:27–47
In order to give authority to Jerusalem’s priesthood, Nehemiah 12 begins by listing the Levites and priests from Babylonian times to Ezra and Nehemiah’s period. Once it was established that the Jews had skilled people for the temple services, the next part of the chapter focuses on the service of dedication for Jerusalem’s wall. However, it is not the wall that ensures security but rather the Lord. Thus, the people are not secure unless the Lord protects them. Dedications of objects or buildings were commonly performed by the Israelites in order to acknowledge that power is not in an object but in God (Ps. 127:1, 2).
The dedication service for Jerusalem’s wall began with two large choirs moving separately through Jerusalem and ultimately joining at the temple. There, “great sacrifices” were performed, and the people rejoiced with “great joy.” In fact, the joy of the people was so loud that even their distant enemies heard the celebration of the wall’s completion. Afterward, Nehemiah made sure to delegate temple responsibilities so that the provisions were arranged according to the law for all of the Levites and the temple servants. The people were excited to have the temple functioning again. They wanted to make sure that supplies had been secured for those who served the Lord, not just for the present moment but for the future.
Part II: Commentary
Purification
Before performing the wall’s dedication, the priests and Levites purified themselves and the people as well as the gates and the wall. The purification rituals common in Israel symbolized cleansing from sin and separation for holiness. The rituals mainly involved washing clothes and bathing (Exod. 29:4, Exod. 40:12–15, Lev. 16:20–28, Num. 19:7).
Several purification rituals existed in Israel. The most serious purification ritual was performed for anyone who came in contact with a dead body. Given that death reflects the state of mortality resulting from sin, the person or persons had to undergo special purification, a procedure described in Numbers 19. The priest burned a red heifer without blemish whose ashes were placed in a bowl with water. Someone who was clean took a hyssop and dipped it in the water and then sprinkled it on the items or people who were considered unclean. If the water of purification was not sprinkled on someone who was unclean, then his uncleanness was still on him (Num. 19:13).
On the Day of Atonement, the high priest who performed the cleansing of the sanctuary and performed sacrifices for his sin as well as the people’s changed his clothes. Before putting on the “holy garments,” he washed his body (Lev. 16:4). After the service was completed, the priest once again took off the “holy garments” and washed his body (Lev. 16:23, 24). The person who released the scapegoat did the same before coming back into the Israelite camp (Lev. 16:26).
Other categories of purification included purification for priests (Exod. 29:1–9), who were to wash their hands and bodies (Exod. 30:17–21, Exod. 40:12–14, 30–32); purification from leprosy (just as sin leads to death, so leprosy ended in death [Lev. 13:6, 34]); bodily discharges (Lev. 15:1–29, Deut. 23:10, 11); and cleansing of the Levites (Num. 8:5–7, Num. 19:7–22). Because the priests and Levites were involved in the dedication of the wall, they went through purification first by washing their hands and feet and perhaps their bodies. Then they purified the people, who were most likely asked to wash, as well, and maybe even wash their clothes. Additionally, the Bible mentions that the gates and the wall were purified, which means that each would have been sprinkled by water.
The water of purification was not miraculous in itself; rather, it was the Word of God that declared that purification cleansed the people from sin and death. The ritual served as a symbol of purity. Holiness and cleansing from sin were important for approaching God in a dedication ceremony. The ritual cleansing showed that the blood of Christ cleansed and covered the people. The purification service incorporated forgiveness for sins. As people humbled themselves before God and washed, they were acknowledging that they needed help; they needed to be made clean by God. They had to be made whole and holy by God, not by their own actions. Yet, God required the action of washing as a tangible reminder of His transformative power in the lives of His people.
Great Joy
The major part of the dedication ceremony involved music and worship. First, the Levites and singers gathered in Jerusalem; many of them lived beyond Jerusalem and came into the city only when it was their turn to minister. The priests, Levites, and singers led in celebrating God’s provision for them through thanksgivings (verbally acknowledging what God had done) and singing praises to Him. Harps, cymbals, and other stringed instruments accompanied two large choirs as they sang and separately walked through Jerusalem, finally joining again at the temple and singing loudly (Neh. 12:42). Literally, the phrase states that the singers were heard. Their joy could not be contained or suppressed as was demonstrated through loud praises. They sang loudly because they were overjoyed over the quick completion of the wall and how God had come through for them. When the foundation of the temple was laid after their return from Babylonian exile in 537/536 b.c., the people, priests, and Levites praised the Lord (Ezra 3:10, 11). The same thing now occurred in Nehemiah’s time after the completion of Jerusalem’s wall. Everyone praised the Lord, and the two appointed choirs expressed thanks to the Lord for the accomplished work (Neh. 12:31, 38).
The people rejoiced greatly. Literally, verse 43 says that God made them samach (rejoice) with great samach (joy). The word samach appears five times in just that one verse. It appears one time in verse 44, as the people also rejoiced over the priests and Levites who ministered in the temple. Then it appears again in verse 27, which introduces the whole account, stating that the people called the Levites in order to celebrate the dedication with gladness (samach).
Thus, the word appears in the chapter exactly seven times, which should strike the reader as significant. The number seven in the Bible is a number of fullness, completion, and perfection. Therefore, the samach that the people experience is full. God has made them rejoice. Their act of rejoicing demonstrates what true joy in life is, for they rejoice over what God has done. The lesson for us today is to celebrate what God is doing in our lives, not overlooking His benevolent actions, nor taking them for granted. Rather, we should celebrate His providence. Acknowledgment of God’s blessing and leadership leads to gratitude and emotional stability. Thankfulness makes us happy and victorious.
Joy is a defining aspect of worship, but so is reverence to God, which can be defined as an experience of awe through a personal encounter with God. The balance between joy and reverence is very important; and yet, unfortunately, it is often overlooked. If a worship service has respect for God but no joy, then it becomes dry and stiff. On the other hand, when only joy is incorporated and reverence is not taken into account, the worship services tend to be filled with emotionalism rather than truth. Therefore, our worship services must include both facets. Reverence and joy work together to create a right, worshipful atmosphere. The Israelites understood the need for this balance, as they rejoiced loudly and with all their hearts while at the same time praising God for what He had done. Their worship was based on truth and the deeds of God, not on emotionalism. Some who jump from worship service to worship service in order to experience a “spiritual high” are missing the point of praising God. Our worship must always be rooted in Jesus, not in our feelings. And yet, the Israelites definitely had a feeling of joy and happiness as they praised God. These joyful feelings were God-given and were based on the truth of who God is and what He has done. Seeking God in life as well as worshiping Him keeps us grounded in His grace and gratitude.
Part III: Life Application
Purification
Purification rituals represent cleansing from sin and are a preparation for coming before God and acknowledging that without Him we are “dirty.” Although we do not participate in purification rituals today, in what way can we apply the principle behind the cleansing? We can come to God as we are but not just in any manner. So, how should we approach God? What must we do to humble ourselves before Him? In what ways can we demonstrate this attitude in our lives today?
Joy
1. Read Psalm 136, a psalm full of praise and worship to God. What does this psalm teach us in regard to worship? What different situations are described when approaching God? What kind of things does the psalm praise God for?
2. How can you make sure that your church praises God with a balance of joy and reverence?
3. Singers and musicians in the Old Testament had a prominent role in worship and were important to the temple services. What can we do to make sure that we value musicians in our churches today?
a. Think about ways that your church has either uplifted musicians as ministers of God or ways that they have been pushed to the side or perhaps even discouraged. In what meaningful and reverent ways can your church include your pianists and worship groups in the service?
b. Think of specific ways that, as a church, you can make your musicians and singers understand that their God-given gifts add value and enrich the church service.
4. If you are lacking joy in your own life when praising God, what can you do to get that “first love” back?