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주석[매튜 헨리] — 느헤미야 11장 · 예루살렘 거주자들

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The Re-peopling of Jerusalem. . 1 And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts to dwell in other cities. 2 And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem. 3 Now these are the chief of the province that dwelt in Jerusalem: but in the cities of Judah dwelt every one in his possession in their cities, to wit, Israel, the priests, and the Levites, and the Nethinims, and the children of Solomon's servants. 4 And at Jerusalem dwelt certain of the children of Judah, and of the children of Benjamin. Of the children of Judah; Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalaleel, of the children of Perez; 5 And Maaseiah the son of Baruch, the son of Colhozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of Shiloni. 6 All the sons of Perez that dwelt at Jerusalem were four hundred threescore and eight valiant men. 7 And these are the sons of Benjamin; Sallu the son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jesaiah. 8 And after him Gabbai, Sallai, nine hundred twenty and eight. 9 And Joel the son of Zichri was their overseer: and Judah the son of Senuah was second over the city. 10 Of the priests: Jedaiah the son of Joiarib, Jachin. 11 Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, was the ruler of the house of God. 12 And their brethren that did the work of the house were eight hundred twenty and two: and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashur, the son of Malchiah, 13 And his brethren, chief of the fathers, two hundred forty and two: and Amashai the son of Azareel, the son of Ahasai, the son of Meshillemoth, the son of Immer, 14 And their brethren, mighty men of valour, a hundred twenty and eight: and their overseer was Zabdiel, the son of one of the great men. 15 Also of the Levites: Shemaiah the son of Hashub, the son of Azrikam, the son of Hashabiah, the son of Bunni; 16 And Shabbethai and Jozabad, of the chief of the Levites, had the oversight of the outward business of the house of God. 17 And Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, was the principal to begin the thanksgiving in prayer: and Bakbukiah the second among his brethren, and Abda the son of Shammua, the son of Galal, the son of Jeduthun. 18 All the Levites in the holy city were two hundred fourscore and four. 19 Moreover the porters, Akkub, Talmon, and their brethren that kept the gates, were a hundred seventy and two. Jerusalem is called here the holy city ( Nehemiah 11:1 ; Nehemiah 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, Isaiah 33:20 ; Psalms 46:4 ; Psalms 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, Philippians 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, Nehemiah 11:1 ; Nehemiah 11:1 . That was the proper place for them to reside in, because there were set the thrones of judgment ( Psalms 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, Nehemiah 11:2 ; Nehemiah 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, Psalms 122:6 ; Psalms 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, Zechariah 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 ( Nehemiah 11:6 ; Nehemiah 11:6 ), but of Benjamin 928, Nehemiah 11:7 ; Nehemiah 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 ( Nehemiah 11:6 ; Nehemiah 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, Nehemiah 11:9 ; Nehemiah 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, Nehemiah 11:12-14 ; Nehemiah 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 ( Nehemiah 11:14 ; Nehemiah 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 ( Nehemiah 11:18 ; Nehemiah 11:18 ), with 172 porters ( Nehemiah 11:19 ; Nehemiah 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, Nehemiah 11:16 ; Nehemiah 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 exo -- 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 eso -- 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. return to ' Top of Page ' <a name="verses-20-36" class="com-number"

Pericope (part_of)

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**예루살렘에 사람을 채움**

"백성의 지도자들은 예루살렘에 살았습니다. 나머지 백성들은 제비를 뽑아서 열 명에 한 명씩 거룩한 성 예루살렘에 살게 하고, 나머지 아홉은 다른 성읍에 살게 하였습니다. 예루살렘에 살기로 자원한 모든 사람을 백성이 복을 빌어 주었습니다." (느헤미야 11:1-2)

예루살렘은 여기서 거룩한 성(느헤미야 11:1)이라 불린다. 그곳에 성전이 있었고, 그곳이 하나님께서 자신의 이름을 두기로 택하신 장소였기 때문이다. 이런 이유만으로도 거룩한 씨앗인 백성 모두가 기꺼이 그곳에 살기를 원하고 거처를 얻기 위해 다투어야 마땅했다. 그런데 오히려 반대로 그들이 예루살렘 거주를 꺼린 것이 분명한데, 그 이유는 다음과 같다.

1. 예루살렘 주민에게는 다른 곳 주민보다 더 엄격한 삶의 방식이 요구되었는데, 그들은 그 기준에 이르기를 원하지 않았다. 스스로 거룩하기를 원하지 않는 자들은 거룩한 성에 사는 것을 꺼린다. 그들은 새 예루살렘에서도 똑같은 이유로 살기를 원하지 않을 것이며, 이 땅에 영원한 성이 있기를 바랄 것이다.

2. 예루살렘은 모든 곳 가운데 이방 이웃들에게 가장 미움받는 곳이었고, 그들의 악의적인 음모가 집중되는 곳이었다. 그 때문에 예루살렘은 위험한 자리(영예로운 자리가 대개 그렇듯)가 되었으므로, 사람들은 그곳에 나서기를 원하지 않았다. 핍박과 비난, 고난에 대한 두려움이 많은 이들을 거룩한 성 밖에 머물게 하고, 하나님과 신앙을 위해 앞에 나서는 것을 주저하게 만든다. 예루살렘은 원수들에게 특별한 악의로 위협받고 능욕당하지만, 하나님의 특별한 보호 안에 놓여 있으며 평온한 처소로 만들어진다는 사실(이사야 33:20; 시편 46:4, 5)을 생각하지 않는 것이다.

3. 시골에 사는 것이 세속적 이익에 더 유리했기 때문이다. 예루살렘은 상업 도시가 아니었으므로 장사로 돈을 벌 수 없었지만, 시골에서는 곡식과 가축으로 이익을 얻을 수 있었다. 주목하라. 모든 사람은 자기 자신의 것을 구하고 예수 그리스도의 것은 구하지 않는다(빌립보서 2:21). 대부분의 사람이 하나님의 영광과 공공의 선보다 자신의 재물·명예·쾌락·안락·안전을 앞세우는 것은 일반적이고도 정당한 비판이다.

이처럼 예루살렘이 가난한 시절에 사람들이 그곳에 살기를 꺼렸으므로, 본문은 그 성이 어떻게 채워졌는지를 알려 준다.

**I. 성을 채운 방법.**

1. **지도자들이 그곳에 살았다(느헤미야 11:1).** 그것이 그들이 거주하기에 마땅한 장소였다. 그곳에 심판의 왕좌들이 놓여 있었고(시편 122:5), 어려운 모든 문제에서 백성이 최후의 상소를 위해 그리로 나아왔기 때문이다. 이 시기에 그곳에 사는 것이 뛰어난 하나님의 집에 대한 사랑, 공공선에 대한 열심, 믿음과 거룩한 용기와 자기 부인의 증거라면, 지도자들은 부하들에게 이것을 본보여야 했다. 그들이 그곳에 사는 것이 다른 이들을 초청하고 격려할 것이었다. 위대한 자는 자석이다. 위인들이 거룩한 성을 자신의 거처로 선택할 때, 그들의 모범이 거룩함을 명예롭게 하고, 그들의 열심이 많은 이들을 분발시킬 것이다.

2. **자원하여 예루살렘에 살기로 한 자들이 있었다(느헤미야 11:2).** 그들은 공공의 복지를 위해 자신의 세속적 이익을 기꺼이 포기한 고귀한 사람들로서, 어려움과 손실과 위험을 감수하기를 마다하지 않고 하나님의 집으로 인해 예루살렘의 유익을 구했다. 시온을 이처럼 사랑하는 자들은 번성할 것이다(시편 122:6, 9). "백성이 그들을 복되다 하였습니다." 그들은 그들을 칭송했고, 그들을 위해 기도했으며, 그들로 인해 하나님께 찬양했다. 공공선에 적극 나서지 않는 많은 이들도 그리하는 자들에게 좋은 말을 해 줄 것이다. 하나님과 사람은 공공의 복이 되는 자들을 복되다 할 것이며, 이것이 선을 행하는 데 열심을 내도록 우리를 격려해야 한다.

3. **열 명에 한 명꼴로 예루살렘에 살게 하기로 결의했다.** 전체 무리를 다시 살펴보면서도 여전히 자리가 있음을 알고, 예루살렘에 살 자를 제비로 결정했다. 제비의 결과는 주님께 속한 것임을 모두가 알고 있었다. 이것은 분쟁을 막고, 제비에 뽑혀 예루살렘에 살게 된 자들에게 하나님께서 자신들의 거주지 경계를 직접 정하신다는 사실에 큰 위안이 되었다. 그들은 열에 하나라는 비율을 지켰는데, 아마도 성과 시골 사이의 균형을 바르게 맞추기 위해서였을 것이다. 십분의 일을 하나님께 드리는 옛 규례를 따른 듯하며, 거룩한 성에 드리는 것은 하나님께 드리는 것으로 여겨졌다.

**II. 성을 채운 사람들.**

유다 지도자들은 예루살렘 주민들을 만군의 여호와 하나님 안에서 자신들의 힘으로 여기고 그에 맞게 귀하게 대했으므로(스가랴 12:5), 여기에 예루살렘 주민들의 개괄적 기록이 있다.

1. **유다와 베냐민 자손들 중 많은 이가 그곳에 살았다.** 원래 성의 일부는 한 지파의 땅에, 나머지는 다른 지파의 땅에 속했다. 그러나 더 많은 부분이 베냐민 지파의 땅에 있었으므로, 여기서 예루살렘에 거주한 유다 자손은 468가족(느헤미야 11:6)에 불과했고, 베냐민은 928명이었다(느헤미야 11:7, 8). 이처럼 시작은 작았지만 우리 구주의 시대에 이르기 전에 훨씬 더 인구가 늘었다. 유다 자손은 모두 그리스도께서 육신으로 오신 유다의 아들 베레스(베레스)에서 내려왔다. 베냐민 사람들이 수가 더 많았지만, 유다 사람들에 대해서는(느헤미야 11:6) "능력 있는 사람들"이라 하여, 공격이 있을 때 성을 지킬 능력이 있는 전사들임을 밝혔다. 유다는 용감하고 담대한 사자 새끼라는 옛 특성을 잃지 않았다. 예루살렘에 거주한 베냐민 사람들에 관해서는 감독관이 누구이고 차관이 누구인지 알려 준다(느헤미야 11:9). 외부의 적으로부터 요새화되어야 하는 것만큼이나 백성 가운데 좋은 질서가 유지되어야 하고, 좋은 군인이 있어야 하는 만큼 좋은 치리자가 있어야 하기 때문이다.

2. **제사장과 레위인 중 많은 이가 예루살렘에 자리를 잡았다.** 하나님께 거룩히 구별된 사람들이 거룩한 성 외에 어디에 살겠는가? (1) 대부분의 제사장은 그곳에 살았을 것인데, 그들의 사역이 성전이 있는 곳에서 이루어졌기 때문이다. 교대로 집무하는 제사장들 중 한 가족에서 822명, 다른 가족에서 242명, 또 다른 가족에서 128명이 그 일을 했다(느헤미야 11:12-14). 그 일꾼들이 적지 않은 것은 잘된 일이었다. 그들 중 일부는 "용맹한 사람"이라 불렸다(느헤미야 11:14). 제사장 직분은 힘이 필요한 사역일 뿐 아니라, 특히 이 시기에는 용기가 필요한 싸움이기도 했다. 제사장 중 하나는 "위대한 자 중 한 사람의 아들"이라 언급된다. 가장 위대한 사람도 그 아들이 제사장이 되는 것을 조금도 수치스럽게 여길 이유가 없었다. 제사장 직분이 그를 조금도 낮추지 않았기 때문이다. (2) 레위인 중 일부도 예루살렘에 와서 살았으나, 총 284명으로 비교적 적었고(느헤미야 11:18), 문지기 172명이 있었다(느헤미야 11:19). 그들의 사역 중 많은 부분이 시골 곳곳에서 하나님에 관한 선한 지식을 가르치는 것이었으므로, 이스라엘 중에 흩어져 있어야 했기 때문이다. 필요한 만큼 예루살렘에 출석했고, 나머지는 다른 곳에서 선을 행하고 있었다. [1.] 레위인 중 한 사람은 "하나님의 성전 바깥 일을 맡아 보았다"라고 한다(느헤미야 11:16). 제사장들은 성전 문 안쪽의 일을 주로 관리했지만, 이 레위인은 영적 사역에 부수되는 하나님의 집의 세속적 업무—헌금 수납, 성전 예배에 필요한 재료 조달 등—를 감독하도록 위임받았다. 이 일을 감독하지 않으면 내부 사역이 궁핍하여 멈출 것이었다. 교회의 외부 문제, 즉 밥상 섬기는 일을 맡은 자들은 그 자리에서 말씀과 기도에 전념하는 자들만큼 필요하다. [2.] 또 다른 레위인에 대해서는 "기도할 때에 감사 찬양을 인도하는 자"라고 한다. 아마 그는 음악적 귀와 좋은 목소리를 지니고 과학적 방식으로 노래할 수 있었으므로 시편 선창자로 뽑혔을 것이다. 그는 성전의 성가 대장이었다. 주목하라. 기도 가운데 감사는 반드시 있어야 한다. 기도와 감사는 함께 가야 한다. 지난 은혜에 감사하는 것은 더 많은 은혜를 구하는 적절한 방법이다. 공적 예배에서 모든 것이 가장 좋은 방식으로, 단정하고 질서 있게 행해지도록 주의를 기울여야 한다. 기도에서는 한 사람이 말하고 나머지가 함께하며, 찬양에서는 한 사람이 시작하고 나머지가 따르도록 해야 한다.

원주석

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N E H E M I A H CHAP. XI. Jerusalem was walled round, but it was not as yet fully inhabited, and therefore was weak and despicable. Nehemiah's next care is to bring people into it; of that we have here an account. I. The methods taken to replenish it, Nehemiah 11:1 ; Nehemiah 11:2 . II. The principal persons that resided there, of Judah and Benjamin ( Nehemiah 11:3-9 ), of the priests and Levites, Nehemiah 11:10-19 . III. The several cities and villages of Judah and Benjamin that were peopled by the rest of their families, Nehemiah 11:20-36 . return to ' Top of Page ' <a name="verses-1-19" class="com-number"

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느헤미야 11장. 예루살렘은 성벽으로 둘러싸였으나 아직 충분히 사람이 살지 않았으므로 약하고 초라한 상태였다. 느헤미야의 다음 과제는 사람들을 그 성에 불러들이는 일이었다. 본 장은 그에 관한 기록이다. I. 성을 채우기 위해 취한 방법(느헤미야 11:1, 2). II. 그곳에 거주한 주요 인물들 — 유다와 베냐민 지파(느헤미야 11:3-9), 제사장과 레위인(느헤미야 11:10-19). III. 나머지 가족들이 거주한 유다와 베냐민의 여러 성읍과 마을(느헤미야 11:20-36).

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20~36절 카드 ↗

The Distribution of the People. . 20 And the residue of Israel, of the priests, and the Levites, were in all the cities of Judah, every one in his inheritance. 21 But the Nethinims dwelt in Ophel: and Ziha and Gispa were over the Nethinims. 22 The overseer also of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Micha. Of the sons of Asaph, the singers were over the business of the house of God. 23 For it was the king's commandment concerning them, that a certain portion should be for the singers, due for every day. 24 And Pethahiah the son of Meshezabeel, of the children of Zerah the son of Judah, was at the king's hand in all matters concerning the people. 25 And for the villages, with their fields, some of the children of Judah dwelt at Kirjath-arba, and in the villages thereof, and at Dibon, and in the villages thereof, and at Jekabzeel, and in the villages thereof, 26 And at Jeshua, and at Moladah, and at Beth-phelet, 27 And at Hazar-shual, and at Beer-sheba, and in the villages thereof, 28 And at Ziklag, and at Mekonah, and in the villages thereof, 29 And at En-rimmon, and at Zareah, and at Jarmuth, 30 Zanoah, Adullam, and in their villages, at Lachish, and the fields thereof, at Azekah, and in the villages thereof. And they dwelt from Beer-sheba unto the valley of Hinnom. 31 The children also of Benjamin from Geba dwelt at Michmash, and Aija, and Bethel, and in their villages, 32 And at Anathoth, Nob, Ananiah, 33 Hazor, Ramah, Gittaim, 34 Hadid, Zeboim, Neballat, 35 Lod, and Ono, the valley of craftsmen. 36 And of the Levites were divisions in Judah, and in Benjamin. Having given an account of the principal persons that dwelt in Jerusalem (a larger account of whom he had before, 1 Chronicles 9:2-34 , c.), Nehemiah, in these verses, gives us some account of the other cities, in which dwelt the residue of Israel, Nehemiah 11:20 ; Nehemiah 11:20 . It was requisite that Jerusalem should be replenished, yet not so as to drain the country. The king himself is served of the field, which will do little service if there be not hands to manage it. Let there therefore be no strife, no envy, no contempt, no ill will, between the inhabitants of the cities and those of the villages; both are needful, both useful, and neither can be spared. 1. The Nethinims, the posterity of the Gibeonites, dwelt in Ophel, which was upon the wall of Jerusalem ( Nehemiah 3:26 ; Nehemiah 3:26 ), because they were to do the servile work of the temple, which therefore they must be posted near to, that they might be ready to attend, Nehemiah 11:21 ; Nehemiah 11:21 . 2. Though the Levites were dispersed through the cities of Judah, yet they had an overseer who resided in Jerusalem, superior of their order and their provincial, to whom they applied for direction, who took care of their affairs and took cognizance of their conduct, whether they did their duty, Nehemiah 11:22 ; Nehemiah 11:22 . 3. Some of the singers were appointed to look after the necessary repairs of the temple, being ingenious men, and having leisure between their hours of service; they were over the business of the house of God, Nehemiah 11:22 ; Nehemiah 11:22 . And, it seems, the king of Persia had such a kindness for their office that he allotted a particular maintenance for them, besides what belonged to them as Levites, Nehemiah 11:23 ; Nehemiah 11:23 . 4. Here is one that was the king's commissioner at Jerusalem. He was of the posterity of Zerah ( Nehemiah 11:24 ; Nehemiah 11:24 ); for of that family of Judah there were some new settled in Jerusalem, and not all of Pharez, as appears by that other catalogue, 1 Chronicles 9:6 . He is said to be at the king's hand, or on the king's part, in all matters concerning the people, to determine controversies that arose between the king's officers and his subjects, to see that what was due to the king from the people was duly paid in and what was allowed by the king for the temple service was duly paid out, and happy it was for the Jews that one of themselves was in this post. 5. Here is an account of the villages, or country towns, which were inhabited by the residue of Israel--the towns in which the children of Judah dwelt ( Nehemiah 11:25-30 ; Nehemiah 11:25-30 ), those that were inhabited by the children of Benjamin ( Nehemiah 11:31-35 ; Nehemiah 11:31-35 ), and divisions for the Levites among both, Nehemiah 11:36 ; Nehemiah 11:36 . We will now suppose them safe and easy, though few and poor, but by the blessing of God they were likely to increase in wealth and power, and they would have been more likely if there had not been that general profaneness among them, and lukewarmness in religion, with which they were charged in God's name by the prophet Malachi, who, it is supposed, prophesied about this time, and in whom prophecy ceased for some ages, till it revived in the great prophet and his forerunner. return to ' Top of Page ' Nehemiah Neh 10 Nehemiah Neh Nehemiah Neh 12 Footnotes: Copyright Statement These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. Bibliographical Information Henry, Matthew. "Complete Commentary on Nehemiah 11". 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[{num:0,name:"Genesis",url:"genesis",abbr:"Gen",sl:"ge",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40,41,42,43,44,45,46,47,48,49,50]},{num:1,name:"Exodus",url:"exodus",abbr:"Exo",sl:"ex",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40]},{num:2,name:"Leviticus",url:"leviticus",abbr:"Lev",sl:"le",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27]},{num:3,name:"Numbers",url:"numbers",abbr:"Num",sl:"nu",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36]},{num:4,name:"Deuteronomy",url:"deuteronomy",abbr:"Deu",sl:"de",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34]},{num:5,name:"Joshua",url:"joshua",abbr:"Jos",sl:"jos",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24]},{num:6,name:"Judges",url:"judges",abbr:"Jdg",sl:"jdg",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21]},{num:7,name:"Ruth",url:"ruth",abbr:"Rut",sl:"ru",ch:[1,2,3,4]},{num:8,name:"1 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keys=t.split(',');keys.forEach(function(key){if(key==='com'){_ts_loadCom();}if(key==='bib'){_ts_loadBib();}});} function _ts_loadCom(){var commEl=document.querySelector('.commentary');comsec=commEl?commEl.getAttribute('data-com-sec'):'';comlang=commEl?commEl.getAttribute('data-com-lang'):'';comabbr=commEl?commEl.getAttribute('data-com-abbr'):'';var qs='bk='+encodeURIComponent(cur_com_bn)+'&ch='+encodeURIComponent(cur_com_cn)+'&vs='+encodeURIComponent(cur_com_vs)+'&cs='+encodeURIComponent(comsec)+'&cl='+encodeURIComponent(comlang)+'&ca='+encodeURIComponent(comabbr);fetch('/cgi-bin/bible/getBible_data.cgi?'+qs).then(function(r){return r.text();}).then(function(text){var doc=new DOMParser().parseFromString(text,'text/xml');var sn=_ts_xmlSplit(doc,'sn');var sa=_ts_xmlSplit(doc,'sa');var sf=_ts_xmlSplit(doc,'sf');for(var i=0;i u?o(n,r,t,e,u+1):0:0==i?1:-1}(o,n,r,t,0)})} var TS_PARENT_MODE={commentary:'section',translation:'language',chapter:'book',verse:'chapter'}; function _ts_isPerVerseUrl(path){var slash=path.lastIndexOf('/');if(slash =stem.length-1){return false;}return _ts_isAllDigits(stem.substring(0,dash))&&_ts_isAllDigits(stem.substring(dash+1));} function _ts_isAllDigits(s){if(!s||!s.length){return false;}for(var i=0;i 57){return false;}}return true;} function _ts_buildOverlay(){document.documentElement.style.overflowY='hidden';document.body.style.overflowY='hidden';updateSizes('470','650');var overlay=_ts_el('div',{cls:'overlayMaster',style:{top:curTop+'px',left:curLeft+'px',width:'100%',height:'100%'}});document.body.appendChild(overlay);var popup=_ts_el('div',{cls:'popupDiv noselect',style:{left:popLeft+'px',top:popTop+'px',width:popWidth+'px',height:popHeight+'px'}});overlay.appendChild(popup);} function _ts_buildHeader(mode){var parent=TS_PARENT_MODE[mode];var popup=document.querySelector('.popupDiv');var titleBar=_ts_el('div',{cls:'popupDiv-title'});popup.appendChild(titleBar);var prevBtn=_ts_el('span',{cls:'popupDiv-title-prev 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0);}else{takesVerse=(parseInt(verse,10)>0);}if(takesVerse){translationSelector_menu('verse');}else{_ts_sendThemBack('reference-noverse');}}});}if(mode==='verse'){return _ts_el('div',{cls:'popupDiv-item clickable selector-chapter',data:{number:o},html:o,click:function(){_ts_removeOverlay();verse=parseInt(this.getAttribute('data-number'),10);_ts_sendThemBack('reference-verse');}});}if(mode==='language'){return _ts_el('div',{cls:'popupDiv-item clickable selector-languages',data:{'trans-lang':items[o].abbr},html:items[o].name,click:function(){_ts_removeOverlay();translang=this.getAttribute('data-trans-lang');translationSelector_menu('translation');}});}if(mode==='translation'){return _ts_el('div',{cls:'popupDiv-item clickable selector-translation',data:{'trans-abbr':items[o].trans},html:items[o].name,click:function(){_ts_removeOverlay();transabbr=this.getAttribute('data-trans-abbr');_ts_sendThemBack('translation');}});}} function _ts_sendThemBack(reason){var origPath=window.location.pathname;var parts=origPath.split('/');var noVerse=(reason==='reference-noverse');var inputIsPerVerse=_ts_isPerVerseUrl(origPath);if(parts[1]==='interlinear-study-bible'){parts=parts.slice(0,5);parts[3]=book_data[book].url;parts[4]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else if(parts[1]==='commentary'){parts=parts.slice(0,4);parts[2]=book_data[book].url;parts[3]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else if(parts[1]==='commentaries'){parts[2]=comlang;parts[3]=comabbr;if(inputIsPerVerse){parts=parts.slice(0,6);parts[4]=book_data[book].url;parts[5]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else{parts=parts.slice(0,5);parts[4]=book_data[book].url+'-'+chapter+'.html';}}else if(parts[1]==='bible'){parts=parts.slice(0,6);parts[2]=translang;parts[3]=transabbr;parts[4]=book_data[book].url;parts[5]=(verse duction ","Verses 1-19","Verses 20-36"]; function

Pericope (part_of)

절 (explains)

bible-text/neh-11-20, bible-text/neh-11-21, bible-text/neh-11-22, bible-text/neh-11-23, bible-text/neh-11-24, bible-text/neh-11-25, bible-text/neh-11-26, bible-text/neh-11-27, bible-text/neh-11-28, bible-text/neh-11-29, bible-text/neh-11-30, bible-text/neh-11-31, bible-text/neh-11-32, bible-text/neh-11-33, bible-text/neh-11-34, bible-text/neh-11-35, bible-text/neh-11-36

Source

**백성의 분배**

"나머지 이스라엘 백성과 제사장들과 레위인들은 유다의 모든 성읍에 살면서, 각자 자기 유산을 지켰습니다." (느헤미야 11:20)

예루살렘에 거주한 주요 인물들(그에 대한 더 자세한 기록이 역대상 9:2-34에 있다)을 설명한 뒤, 느헤미야는 이 절들에서 나머지 이스라엘 사람들, 곧 이스라엘의 남은 자들이 거주한 다른 성읍들(느헤미야 11:20)에 대해 기록한다. 예루살렘이 채워져야 하는 것은 맞지만, 그로 인해 시골이 비어서는 안 되었다. 임금 자신도 밭에서 나는 것으로 섬김을 받는데, 그 밭을 가꿀 일손이 없으면 밭은 아무 소용이 없다. 그러므로 성읍 주민과 마을 주민 사이에 다툼도, 시기도, 멸시도, 악감정도 없어야 한다. 둘 다 필요하고, 둘 다 유익하며, 어느 쪽도 없어서는 안 된다.

1. **느디님 사람들, 곧 기브온 사람들의 후손은 오벨에 살았다(느헤미야 11:21).** 오벨은 예루살렘 성벽 위에 있었는데(느헤미야 3:26), 그들이 성전의 잡역을 담당해야 했기 때문에 항상 대기할 수 있도록 성전 가까이에 배치되었다.

2. **레위인들이 유다 성읍들에 흩어져 있었지만, 그들에게는 예루살렘에 거주하는 감독자가 있었다(느헤미야 11:22).** 그는 그들의 수장이자 관할자로서, 그들이 방향을 구할 때 찾아가는 사람이었으며, 그들의 업무를 관리하고 그들이 의무를 다하는지 살폈다.

3. **성가대원 중 일부는 성전의 필요한 수리를 맡아보도록 임명되었다(느헤미야 11:22).** 그들은 재주 있는 사람들이었고, 예배 시간 외에 여유가 있었기 때문이다. 페르시아 왕은 그들의 직분을 매우 호의적으로 여겨 레위인으로서 받는 것 외에 별도의 생활비를 배정해 주었다(느헤미야 11:23).

4. **여기에 예루살렘의 왕 대리인이 언급된다.** 그는 세라의 후손이었는데(느헤미야 11:24), 그 유다 가족에서도 일부가 예루살렘에 새로 정착했으며, 역대상 9:6에서 보듯 모두 베레스 자손만은 아니었다. 그는 "백성에 관한 모든 일에서 왕의 손 곁에" 있다고 한다. 즉, 왕의 관리와 백성 사이에 일어나는 분쟁을 판결하고, 백성에게서 왕에게 돌아갈 것이 제때 납부되는지, 왕이 성전 사역을 위해 허용한 것이 제때 지급되는지 감독하는 역할이었다. 자기 민족 중 한 사람이 이 자리에 있었다는 것은 유대인들에게 큰 복이었다.

5. **여기에 이스라엘의 남은 자들이 거주한 마을들, 곧 시골 성읍들에 대한 기록이 있다.** 유다 자손이 거주한 성읍들(느헤미야 11:25-30), 베냐민 자손이 거주한 성읍들(느헤미야 11:31-35), 그리고 양쪽에 배분된 레위인들(느헤미야 11:36)이 기록되어 있다. 이제 그들이 비록 수가 적고 가난하지만 안전하고 평안하다고 생각해 보자. 그러나 하나님의 복으로 그들은 부와 권세가 더해갈 것이었다. 만일 그들 가운데 일반적인 불경건과 종교에 대한 미지근함이 없었다면 더 그랬을 것이다. 이 무렵 선지자 말라기가 하나님의 이름으로 그들을 책망했는데, 그가 마지막 선지자로서 그 후 오랜 세월 선지자가 끊겼다가 위대한 선지자와 그의 선구자가 나타날 때까지 예언이 중단되었다.

원주석

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