Who were the Nethinim?

Name, signifying 'given, devoted ones,' applied to those who assisted the Levites in the service of the tabernacle and the temple. The name does not occur until 1 Chr. 9:2, and afterwards in Ezra and Nehemiah. The Gibeonites were made "hewers of wood and drawers of water for the congregation and for the altar." Joshua 9:27. These are not mentioned after 2 Samuel, so that they and their descendants may have been the 'Nethinim.' It does not appear that God appointed them, as He did the Levites, but 'David and the princes' appointed them 'for the service of the Levites.' Ezra 8:20. Some of the Midianite captives were also given to the Levites. Num. 31:46-47. After the return from exile the Nethinim are called the 'ministers of this house of God.' They were, along with the priests and Levites, exempt from 'toll, tribute, or custom.' Ezra 7:24. A list of them is given in Ezra 2:43-54; Neh. 7:46-56, 60; Neh. 10:28; etc.

The names of the porters and Nethinim. There were in the company one hundred and thirty-nine porters. The Nethinim were temple servants. The word means "given" or "devoted," i.e., to God. We find this name in only one other passage (1 Chron. 9:2). According to Ezra 8:20 this order originated with King David. Jewish tradition identifies them with the Gibeonites, whom Joshua appointed as helpers to the Levites (Josh. 9:3-27). Whatever their origin, they were devoted servants of God assigned to certain duties in the temple.

Examining this catalogue a little more closely, a fourfold division will be found. Down to the end of verse 42, those who were undoubtedly of Israel, of Judah, Benjamin, or of Levi (among the last both singers and porters), are described. Then follow two other classes, the Nethinim, and the servants of Solomon, concerning whom a few words will be necessary. (1) The Nethinim. (vv. 43-58.) The question is raised whether these were of Jewish descent. The word would seem to mean "those that are given;" and it has been concluded that they, from the place in which their names occur in the chapter (see also 1 Chr. 9:2), were of another race, but had been given originally to the Levites for their service, even as the Levites — only these by divine command, and in the place of the first-born of Israel (see Num. 8) — had been given to Aaron for the Lord's service in His tabernacle. And traces of such are found in two scriptures. In Numbers we read, respecting the spoil taken from the Midianites, "Of the children of Israel's half, Moses took one portion of fifty, both of man and of beast, and gave them unto the Levites, which kept the charge of the tabernacle of the Lord; as the Lord commanded Moses." (Num. 31:47.) We also find that Joshua said to the Gibeonites, "There shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God." (Joshua 9:23. Compare Ezra 8:20.)

It is here, therefore, that we probably find the origin of the Nethinim — those who were spared from the just judgment of God; and if reduced to servile bondage, it was bondage in His mercy in connection with His house, whereby the very curse that rested on them (see Joshua 9:23) was turned into a blessing. For what do we find? That instead of being destroyed with the sword of the Lord's host, they were rescued, and now, after the lapse of centuries, they are found in honourable association with the Lord's people, and with a heart too for the Lord's house, inasmuch as they returned from Babylon with their fellow-captives at this special moment. They are surely thus no mean foreshadowing of the objects of grace even in this dispensation. (2) Solomon's servants. Of these the information is less distinct. But we read that Solomon levied "a tribute of bond-service unto this day" of the children of the Amorites, etc., that were left in the land, whom the children of Israel also were not able utterly to destroy (1 Kings 9:19-21); and it might have been the descendants of these who received the designation of "Solomon's servants." However this might have been, the lesson already drawn is again significant, that the least connection with the Lord's people and the Lord's things becomes a means of blessing — if not always, as it surely does not, of spiritual, yet almost ever of temporal blessing, even though it may be sometimes limited, through sin and unbelief, to length of days and earthly comfort. But with "the servants of Solomon," as with the Nathanael. there must have been more than this; for through grace they had returned, of their own desire, to aid in building the house of God at Jerusalem. The number of these two classes was three hundred and ninety-two.

In chapter seven we have further examples of Nehemiah as the man of action. Verse one tells us that the wall was built, the doors had been set up and the porters, the singers and Levites were in their place. Passages such as this demonstrate the vigilance that Nehemiah showed in carrying out the work God that had given him to do, not only in matters temporal but also in matters spiritual. The doorkeepers were responsible for those who entered the temple, the singers were those who led in the service of song in the Temple as recorded in First Chronicles 6:31-32, whilst the Levites were those whose duty it was to assist in the various activities in the Temple . But he recognised also that proper administration would be necessary in the City and so he appointed his brother Hanani to be its ruler, a man who had an excellent qualification: "He was a faithful man, and feared God above many" (Nehemiah 7:2). In verse 5 Nehemiah recorded: "My God put into mine heart to gather together the nobles, and the rulers, and the people, that they might be reckoned by genealogy". The way in which Nehemiah was able to address God was indicative of his intimacy with Jehovah. The genealogy of all was duly examined and an exact register was made of those priests, Levites, Nethinim and children of Solomon's servants who had returned from Babylon. The Nethinim whose name means 'given' appear to have been subordinate servants in the temple and may have been descendants of the Gibeonites, of whom Joshua said "there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God" (Joshua 9:23). Information about the children of Solomon's servants is even more scarce, but the passage in First Kings 9:19-21 may throw some light on it. Of the Amorites, Hittites and others Solomon levied a tribute of bond-service unto this day. Additionally all the names of the people who returned from Babylon are recorded. I think that perhaps the chief lesson that we, as Christians, may learn from this chapter is found in verses 63-65. Here we learn that those priests who could not establish their genealogy were barred from participating as priests. The temple was the house of God and Psalm 93:5 tells us: "Holiness becometh thine house, O Lord for ever". All who served the Lord as priests had to have an impeccable record and so it surely should be today. The Church today is made up of those who are true disciples of our Lord Jesus Christ, their sins have been cleansed by His precious blood and these themselves have been made priests according to First Peter 2:5. But how many are there today who week by week present themselves at their place of worship ostensibly offering their sacrifice of praise, but who know nothing of the atoning sacrifice of the Son of God.

Ezra was not content to go to Jerusalem without Levites, so he called for a number of leaders among the Jews and commanded them to speak to Iddo, the chief man at the place Casiphia, which must have been a place where Levites and Nethinim had congregated, to tell him that Levites and Nethinim were required for the service of the house of God at Jerusalem.

Ezra must have been held in honor among these people, because his words had such effect as to lead eighteen men of one family and twenty of another family of Levites to respond to this call. But also 220 Nethinim responded. These were temple servants, likely Gentiles of the Gibeonites whom Joshua had put in the place of "woodcutters and water carriers" for the congregation" (Josh. 9:27). While the Levites were temple servants, the Nethinim were employed as helpers of the Levites, and there is every indication that they proved faithful through the years.

In verse 26 we have the Nethinims. These servants apparently came to light only in the days of the erection of the temple; they seem to have been a provision made by David, and do not appear to have had a place in the tabernacle system; but they were found in the temple. Their function was altogether to serve the Levites; they laboured for the Levites.

In Ezra 8:20 we read, "Also of the Nethinims, whom David and the princes had appointed for the service of the Levites". In our day they would perhaps answer to those who do many services behind the scenes, as we may speak. Many things which are necessary, and have to be done week by week; things which may often be taken for granted, but someone has to do them.

With reference to the rebuilding of the walls of Jerusalem, the allusion to the Nethinim is couched in language rather obscure. Whether the meaning intended to be conveyed is, that while others rebuilt the wall, the Nethinim renovated the tower of Ophel (situate on the wall, 2 Chron. 27:3) is not quite clear (Neh. 3:26).

One fact, more remarkable in itself than even the very long list of the Nethinim who returned with Zerubbabel, given in both Ezra and Nehemiah, remains to be mentioned. When gathered in solemn assembly, the covenant was sealed by the leaders of the people, the Nethinim (i.e. Amorites on Israel's first entrance into Canaan, Sam. 21:2) entered into a curse and an oath to walk in God's law etc., and not to intermarry with the peoples of the land! For though they were actually descendants of the Amorites, they were now most thoroughly incorporated with the nation of Israel. With the faithful in Israel, these men of faith were blessed.

Who these persons were descended from, is made perfectly clear in 1 Kings 9:20-21. Of these brought before our notice as bond-servants in the glorious days of the first kingdom, on Israel's return from captivity, — the children of eleven of these aborigines are honourably mentioned as sharing the fortunes of the nation. Had these eleven, whose names are recorded, specially distinguished themselves by their whole-hearted devotedness each to his particular servile task? But their children should ever be clearly distinguished from

"The Nethinim,"

who at the very same time occupied a very different position. We believe that it is very generally understood that these latter were descendants of those Gibeonites, who obtained a league by craft from Israel, and were by Joshua condemned to perpetual servitude, to be hewers of wood and drawers of water for the house of God (Joshua 9:22, 23).

Examining this catalogue a little more closely, a fourfold division will be found. Down to the end of verse 42, those who were undoubtedly of Israel, of Judah, Benjamin, or of Levi (among the last both singers and porters), are described. Then follow two other classes, the Nethinim, and the servants of Solomon, concerning whom a few words will be necessary. (1) The Nethinim. (vv. 43-58.) The question is raised whether these were of Jewish descent. The word would seem to mean "those that are given;" and it has been concluded that they, from the place in which their names occur in the chapter (see also 1 Chr. 9:2), were of another race, but had been given originally to the Levites for their service, even as the Levites — only these by divine command, and in the place of the first-born of Israel (see Num. 8) — had been given to Aaron for the Lord's service in His tabernacle. And traces of such are found in two scriptures. In Numbers we read, respecting the spoil taken from the Midianites, "Of the children of Israel's half, Moses took one portion of fifty, both of man and of beast, and gave them unto the Levites, which kept the charge of the tabernacle of the Lord; as the Lord commanded Moses." (Num. 31: 47.) We also find that Joshua said to the Gibeonites, "There shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God." (Joshua 9:23. Compare Ezra 8:20.)

It is here, therefore, that we probably find the origin of the Nethinim — those who were spared from the just judgment of God; and if reduced to servile bondage, it was bondage in His mercy in connection with His house, whereby the very curse that rested on them (see Joshua 9:23) was turned into a blessing. For what do we find? That instead of being destroyed with the sword of the Lord's host, they were rescued, and now, after the lapse of centuries, they are found in honourable association with the Lord's people, and with a heart too for the Lord's house, inasmuch as they returned from Babylon with their fellow-captives at this special moment. They are surely thus no mean foreshadowing of the objects of grace even in this dispensation. (2) Solomon's servants. Of these the information is less distinct. But we read that Solomon levied "a tribute of bond-service unto this day" of the children of the Amorites, etc., that were left in the land, whom the children of Israel also were not able utterly to destroy (1 Kings 9:19-21); and it might have been the descendants of these who received the designation of "Solomon's servants." However this might have been, the lesson already drawn is again significant, that the least connection with the Lord's people and the Lord's things becomes a means of blessing — if not always, as it surely does not, of spiritual, yet almost ever of temporal blessing, even though it may be sometimes limited, through sin and unbelief, to length of days and earthly comfort. But with "the servants of Solomon," as with the Nathanael. there must have been more than this; for through grace they had returned, of their own desire, to aid in building the house of God at Jerusalem. The number of these two classes was three hundred and ninety-two.

From verse 3 to verse 35 the people of various cities are enumerated, then from verse 36 to 39 priests are mentioned as being included in the number of those returning. Levites then are spoken of in verse 40 and singers in verses 41-42. Verse 43 introduces the Nethinim, whose total number was 392 (v.58). The Nethinim are referred to in Ezra 8:20 as having been appointed by David for the service of the Levites, probably Gibeonites who had been received by Joshua (Josh. 9:23).

We have remarked that the Nethinim were likely Gibeonites who had entered the congregation at the time of Joshua, who told them, "There shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God" (Josh. 9:23). We do not read of any of them refusing this place of submission to Israel, and their willingness to return to Judah indicates a remarkable allegiance to the God of Israel, since they were Gentiles and had been away from Judah for 70 years. After so long an absence, not all of the Jews were prepared to return to their own country, so that the faith of their Gentile adherents shines out the more brightly.