Nehemiah 7 commentary

Nehemiah, having finished the wall, returned to the Persian court, and came to Jerusalem again with a new commission. The public safety depends on every one's care to guard himself and his family against sin.

Nehemiah knew that the safety of a city, under God, depends more upon the inhabitants than upon its walls. Every good gift and every good work are from above. God gives knowledge, he gives grace; all is of him, and therefore all must be to him. What is done by human prudence, must be ascribed to the direction of Divine Providence. But woe to those who turn back from the Lord, loving this present world! and happy those who dedicate themselves, and their substance, to his service and glory!

CHAPTER 7

Ne 7:1-4. Nehemiah Commits the Charge of Jerusalem to Hanani and Hananiah.

2. I gave my brother Hanani ... charge over Jerusalem--If, as is commonly supposed, Nehemiah was now contemplating a return to Shushan according to his promise, it was natural that he should wish to entrust the custody of Jerusalem and the management of its civic affairs to men on whose ability, experience, and fidelity, he could confide. Hanani, a near relative (Ne 1:2), was one, and with him was associated, as colleague, Hananiah, "the ruler of the palace"--that is, the marshal or chamberlain of the viceregal court, which Nehemiah had maintained in Jerusalem. The high religious principle, as well as the patriotic spirit of those two men, recommended them as pre-eminently qualified for being invested with an official trust of such peculiar importance.

and feared God above many--The piety of Hananiah is especially mentioned as the ground of his eminent fidelity in the discharge of all his duties and, consequently, the reason of the confidence which Nehemiah reposed in him; for he was fully persuaded that Hananiah's fear of God would preserve him from those temptations to treachery and unfaithfulness which he was likely to encounter on the governor's departure from Jerusalem.

3. Let not the gates of Jerusalem be opened until the sun be hot, &c.--In the East it is customary to open the gates of a city at sunrise, and to bar them at sunset--a rule which is very rarely, and not except to persons of authority, infringed upon. Nehemiah recommended that the gates of Jerusalem should not be opened so early; a precaution necessary at a time when the enemy was practising all sorts of dangerous stratagems, to ensure that the inhabitants were all astir and enjoyed the benefit of clear broad daylight for observing the suspicious movements of any enemy. The propriety of regularly barring the gates at sunset was, in this instance, accompanied with the appointment of a number of the people to act as sentinels, each mounting guard in front of his own house.

4. Now the city was large and great--The walls being evidently built on the old foundations, the city covered a large extent of surface, as all Oriental towns do, the houses standing apart with gardens and orchards intervening. This extent, in the then state of Jerusalem, was the more observable as the population was comparatively small, and the habitations of the most rude and simple construction--mere wooden sheds or coverings of loose, unmortared stones.

Ne 7:5-38. Genealogy of Those Who Came at the First Out of Babylon.

5. my God put into mine heart to gather together the nobles, &c.--The arrangement about to be described, though dictated by mere common prudence, is, in accordance with the pious feelings of Nehemiah, ascribed not to his own prudence or reflection, but to the grace of God prompting and directing him. He resolved to prepare a register of the returned exiles, containing an exact record of the family and ancestral abode of every individual. While thus directing his attention, he discovered a register of the first detachment who had come under the care of Zerubbabel. It is transcribed in the following verses, and differs in some few particulars from that given in Ezr 2:1-61. But the discrepancy is sufficiently accounted for from the different circumstances in which the two registers were taken; that of Ezra having been made up at Babylon, while that of Nehemiah was drawn out in Judea, after the walls of Jerusalem had been rebuilt. The lapse of so many years might well be expected to make a difference appear in the catalogue, through death or other causes; in particular, one person being, according to Jewish custom, called by different names. Thus Hariph (Ne 7:24) is the same as Jorah (Ezr 2:18), Sia (Ne 7:47) the same as Siaha (Ezr 2:44), &c. Besides other purposes to which this genealogy of the nobles, rulers, and people was subservient, one leading object contemplated by it was to ascertain with accuracy the parties to whom the duty legally belonged of ministering at the altar and conducting the various services of the temple. For guiding to exact information in this important point of enquiry, the possession of the old register of Zerubbabel was invaluable.

Ne 7:39-73. Of the Priests.

39. The priests--It appears that only four of the courses of the priests returned from the captivity; and that the course of Abia (Lu 1:5) is not in the list. But it must be noticed that these four courses were afterwards divided into twenty-four, which retained the names of the original courses which David appointed.

70. And some of the chief of the fathers, &c.--With Ne 7:69 the register ends, and the thread of Nehemiah's history is resumed. He was the tirshatha, or governor, and the liberality displayed by him and some of the leading men for the suitable equipment of the ministers of religion, forms the subject of the remaining portion of the chapter. Their donations consisted principally in garments. This would appear a singular description of gifts to be made by any one among us; but, in the East, a present of garments, or of any article of use, is conformable to the prevailing sentiments and customs of society.

drams of gold--that is, darics. A daric was a gold coin of ancient Persia, worth £1 5s.

71. pound of silver--that is, mina (sixty shekels, or £9).

73. So ... all Israel, dwelt in their cities--The utility of these genealogical registers was thus found in guiding to a knowledge of the cities and localities in each tribe to which every family anciently belonged.

My brother Hanani - This was the person who gave Nehemiah the account of the desolate state of the Jews, Neh 1:2. He is now made ruler of Jerusalem, probably because Nehemiah was about to return to the Persian court. And he found this man to be one in whom he could trust:

1. Because he was a faithful man - one who had a proper belief in God, his government, and his protection; and being devoted to the interests of his people, would be faithful in the discharge of his office.

2. Because he feared God above many - was the most religious person in the congregation; would govern according to the laws; would take care of the interests of pure religion; would not oppress, take bribes, nor abuse his authority; but act in all things as one who had the fear of God continually before his eyes. These are the proper qualifications of a governor.

Until the sun be hot - The meaning of this is, the gates were not to be opened before sunrise, and always shut at sunset. This is the custom to the present day in many of the cities of the East if a traveler arrives after sunset, he finds the gates shut; and on no consideration will they open them till the next morning, so that those who come late are obliged to lodge in the plain, or under the walls.

Every one - over against his house - Each was obliged to guard that part of the wall that was opposite to his own dwelling.

The houses were not builded - The city was not yet rebuilt, only a row of houses in the inside of the wall all round.

God put into mine heart - With this good man every good thing was of God. If he purposed any good, it was because God put it into his heart; if he did any good, it was because the good hand of his God was upon him; if he expected any good, it was because he earnestly prayed God to remember him for good. Thus, in all his ways he acknowledged God, and God directed all his steps.

Who came with Zerubbabel - The register which he found was that of the persons only who came long before Zerubbabel, Ezra, and Joshua the son of Josedek, which register could not answer in every respect to the state of the people then. Several persons and families were no doubt dead, and others had arrived since. Nehemiah probably altered it only in such parts, leaving the body of it as it was before; and this will account for the difference between it and the register that is found in Ezra, chap. 2.

The children of Parosh - As this chapter is almost entirely the same with the second chapter of the book of Ezra, it is not necessary to add any thing to what is said there; and to that chapter, and the accompanying notes, the reader is requested to refer.

The children of Bigval, two thousand threescore and seven - Some MSS. read two thousand and sixty-six, as in Ezr 2:14.

The men of the other Nebo - The word other is not in the parallel place, Ezr 2:29, and is wanting in many of Kennicott's and De Rossi's MSS. This Nebo is supposed to be the same as Nob or Nobah, in the tribe of Benjamin.

The other Elam - To distinguish him from the Elam mentioned Neh 7:12.

The children of Mehida - Many of Kennicott's and De Rossi's MSS., have Mehira.

Their horses, etc. - The whole of this verse is wanting in fifty of Kennicott's MSS., and in twenty-nine of those of De Rossi, in the edition of Rab. Chayim, 1525, in the Roman Edit. of the Septuagint; also in the Syriac and in the Arabic. It should however be observed, that the Arabic omits the whole list, having nothing of the chapter but the first five verses. The whole is found in the parallel place, Ezr 2:66. Calmet's note on this passage is incorrect.

Their camels, four hundred thirty and five - After this verse St.

Jerome has inserted the following words in the Vulgate: -

Hucusque refertur quid in commentario scriptum fuerit; exin Nehemiae historia texitur. "Thus far do the words extend which were written in the register; what follows belongs to the history of Nehemiah."

But this addition is not found either in the Hebrew or any of the ancient versions. It is wanting also in the Complutum and Paris Polyglots, but is in the Editio Prima of the Vulgate.

The Tirshatha gave - The Septuagint, particularly the copy in the Codex Alexandrinus, intimates that this sum was given to the Tirshatha, or Nehemiah: Και τῳ Αθερσαθᾳ εδωκαν εις θησαυρον, And to the Athersatha they gave for the treasure, etc.

For the meaning of the word Tirshatha, see on Ezr 2:63 (note).

Two thousand and two hundred pounds - The Septuagint has two thousand Three hundred minae of silver.

All Israel, dwelt in their cities - It was in reference to this particularly that the public registers were examined; for by them they found the different families, and consequently the cities, villages, etc., which belonged to them, according to the ancient division of the lands. It seems that the examination of the registers occupied about a month; for as soon as the walls were finished, which was in the sixth month, (Elul), Neh 6:15, Nehemiah instituted the examination mentioned in this chapter, Neh 7:5; and by the concluding verse we find that the different families had got into their paternal cities in the seventh month, Tisri, answering to a part of our September and October. Thus the register determined every thing: there was no room for complaint, and none to accuse the governor of partiality.

Hot - 'Till it be clear and broad day; when the people will be ready in case of an assault. They - The watches appointed to that end. Watches - Nehemiah was now about to return to the court, and left the charge of the city to these in his absence.

God put it into mine heart - Whatever good motion is in our minds, we must acknowledge it to come from God. What is done by human prudence is to be ascribed to the direction of Divine Providence.

Tirshatha - Nehemiah. So it is no wonder that the number of the monies, and other things here contributed, differ from that Ezra 2:68,69, because this is another collection.

1 NOw it came to pass when the wall was built, and I had set up the doors, and the porters, and the singers, and the Levites were appointed ;

i. e. When I had taken order that the Levites should be summoned from all places to celebrate the dedication of the Wall, as it was done, ch. 12. 27.

2 That I gave my brother Hanani , and Hananiah the ruler of the palace , charge over Jerusalem : (for he was a faithful man , and feared God above many .)

Of whom see ch. 1. 1, 2.

i. e. Of Nehemiah's Court, justly so called, because he lived in great splendor, and like a Vice-Roy, though it was wholly at his own charge.

To preserve its peace and safety, and to take particular care of the shutting the Gates of the City.

To wit, Hananiah last mentioned: for it was needless to say any thing in commendation of Hanani, who had shewn his Piety and Zeal for God and his Country, in taking a tedious journey from Ierusalem to Shushan, to inform Nehemiah of the sad Estate of Ierusalem, and to implore his helping hand to relieve it, chap. 1.

He chose not Magistrates and Officers out of any partial or carnal respects to his own Kindred, or Acquaintance, or Favourites, but from true Piety and Prudence, such as were fittest for, and would be most faithful in their Employments.

This is added as the ground and reason, both why he was faithful, and why Nehemiah put such Trust and Confidence in him, because he knew that the fear of God would keep him from yielding to those temptations to perfidiousness which he was likely to meet with when Nehemiah was gone, and against which a man destitute of Gods fear hath no sufficient sence.

More than most men did, or, above the common pitch of piety.

3 And I said unto them, Let not the gates of Jerusalem be opened, until the son be hot ; and while they stand by, let them shut the doors, and bar them, and appoint watches of the Inhabitants of Jerusalem, every one in his watch, and every one to be over against his house .

i. e. Till it be clear and broad day; when Enemies approaching may be discovered, and the people of the City will be ready for the defence in case of an assault.

i. e. The watches appointed to that end, as is manifest from the following words

i. e. Every one in his turn, keeping watch with others in that watchingplace which is next to his house.

4 Now the city was large and great: but the people were few therein, and the houses were not built .

i. e. Not all, nor compleatly built; but only some sleight Buildings of Boards or Stones were made for the present use of the generality of the People.

Marginal references: Heb. broad of hands, or spaces.

5 And my God put into mine heart , to gather together the nobles and the rulers, and the people , that they might be reckoned by genealogy , and I found a register of the genealogy of them which came up at the first , and found written therein;

This Action, though meerly prudential, he doth not ascribe to himself, or his own wit, but to the Gift, and Grace of God directing and inclining him to it.

Not only for the particular end here mentioned, but for divers other weighty purposes and matters, of which the following Chapters treat.

That so it might appear to what Families each person belonged, and where their ancient Habitations lay, which for a great number of them were in the City, the replenishing of which was now his design.

To wit, with Zerubbabel, as it follows, v. 7. But this following Catalogue differs in some particulars from that Ezra 2. of which see the notes there.

70 And some of the chief of the fathers gave unto the work: the Tirshatha gave to the treasure a thousand drams of gold, fifty basons, five hundred and thirty priests garments.

i. e. The Governour, to wit, Nehemiah. So it is no wonder that the number of the monies, and other things here contributed, differ from that Ezra 2. because this is another collection; that was made in Zorobabel's time, and this in Ezra's.

Marginal references: Heb. [illegible: 1 word]

II. Nehemiah’s Further Exertions in Behalf of the Community - Neh 7:1

The building of the wall being now concluded, Nehemiah first made arrangements for securing the city against hostile attacks (Neh 7:1-3); then took measures to increase the inhabitants of Jerusalem (7:4-73 and Neh 11:1 and Neh 11:2); and finally endeavoured to fashion domestic and civil life according to the precepts of the law (Neh 8-10), and, on the occasion of the solemn dedication of the wall, to set in order the services of the Levites (Neh 12).The watching of the city provided for. -

Neh 7:1

When the wall was built, Nehemiah set up the doors in the gates, to complete the fortification of Jerusalem (comp. Neh 6:1). Then were the gatekeepers, the singers, and the Levites entrusted with the care (הפּקד, praefici; comp. Neh 12:14). The care of watching the walls and gates is meant in this connection. According to ancient appointment, it was the duty of the doorkeepers to keep watch over the house of God, and to open and close the gates of the temple courts; comp. 1Ch 9:17-19; 1Ch 26:12-19. The singers and the Levites appointed to assist the priests, on the contrary, had, in ordinary times, nothing to do with the service of watching. Under the present extraordinary circumstances, however, Nehemiah committed also to these two organized corporations the task of keeping watch over the walls and gates of the city, and placed them under the command of his brother Hanani, and of Hananiah the ruler of the citadel. This is expressed by the words, Neh 7:2 : I gave Hanani ... and Hananiah ... charge over Jerusalem. הבּירה is the fortress or citadel of the city lying to the north of the temple (see rem. on Neh 2:8), in which was probably located the royal garrison, the commander of which was in the service of the Persian king. The choice of this man for so important a charge is explained by the additional clause: “for he was a faithful man, and feared God above many.” The כּ before אישׁ is the so-called Caph veritatis, which expresses a comparison with the idea of the matter: like a man whom one may truly call faithful. מרבּים is comparative: more God-fearing than many.

Neh 7:3

The Chethiv ויאמר is both here and Neh 5:9 certainly a clerical error for the Keri ואמר, though in this place, at all events, we might read ויּאמר, it was said to them. “The gates of Jerusalem are not to be opened till the sun be hot; and while they (the watch) are yet at their posts, they are to shut the doors and lock them; and ye shall appoint watches of the inhabitants of Jerusalem, some to be at their watch-posts, others before their house.” יגיפוּ in Hebrew is used only here, though more frequently in the Talmud, of closing the doors. אחז, to make fast, i.e., to lock, as more frequently in Syriac. The infin. absol. העמיד instead of the temp. fin. is emphatic: and you are to appoint. The sense is: the gates are to be occupied before daybreak by the Levites (singers and other Levites) appointed to guard them, and not opened till the sun is hot and the watch already at their posts, and to be closed in the evening before the departure of the watch. After the closing of the gates, i.e., during the night, the inhabitants of Jerusalem are to keep watch for the purpose of defending the city from any kind of attack, a part occupying the posts, and the other part watching before their (each before his own) house, so as to be at hand to defend the city.

Neh 7:4

The measures taken by Nehemiah for increasing the number of the inhabitants of Jerusalem. - Neh 7:4 The city was spacious and great, and the people few therein, and houses were not built. ידים רחבת, broads on both sides, that is, regarded from the centre towards either the right or left hand. The last clause does not say that there were no houses at all, for the city had been re-inhabited for ninety years; but only that houses had not been built in proportion to the size of the city, that there was still much unoccupied space on which houses might be built.

Neh 7:5-73

And God put into my heart, i.e., God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem. והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17.

While this resolve was under consideration, Nehemiah found the register, i.e., the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i.e., with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.” These words introduce the list now given. This list, vv. 6-73 a, is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.

The Completion of the Wall. (b. c. 445.)

1 Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed, 2 That I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared God above many. 3 And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house. 4 Now the city was large and great: but the people were few therein, and the houses were not builded.

God saith concerning his church (Isa. lxii. 6), I have set watchmen upon thy walls, O Jerusalem! This is Nehemiah's care here; for dead walls, without living watchmen, are but a poor defence to a city.

I. He appointed the porters, singers, and Levites, in their places to their work. This is meant of their work in general, which was to attend the temple service; it had been neglected in some degree, but now was revived. God's worship is the defence of a place, and his ministers, when they mind their duty, are watchmen on the walls. Or, in particular, he ordered them to be ready against the wall was to be dedicated, that they might perform that service in an orderly and solemn manner; and the dedication of it was its strength. That is likely to be beneficial to us which is devoted to God.

II. He appointed two governors or consuls, to whom he committed the care of the city, and gave them in charge to provide for the public peace and safety. Hanani, his brother, who came to him with the tidings of the desolations of Jerusalem, was one, a man of approved integrity and affection to his country; the other was Hananiah, who had been ruler of the palace: for he that has approved himself faithful in less shall be entrusted with more. Of this Hananiah it is said that he was a faithful man and one that feared God above many, v. 2. Note, 1. Among those who fear God truly there are some who fear him greatly, and excel others in the expressions and instances of that fear; and they are worthy a double portion of that honour which is due to those that fear the Lord, Ps. xv. 4. There were many in Jerusalem that feared God, but this good man was more eminent for religion and serious godliness than any. 2. Those that fear God must evidence it by their being faithful to all men and universally conscientious. 3. God's Jerusalem is then likely to flourish when those rule in it, and have charge of it, who excel in virtue, and are eminent both for godliness and honesty. It is supposed, by some, that Nehemiah was now about to return to the Persian court to have his commission renewed, and that he left these two worthy men in charge with the affairs of the city in his absence. Good governors, when and where they cannot act themselves, must be very careful whom they depute.

III. He gave orders about the shutting of the gates and the guarding of the walls, v. 3, 4. See here, 1. What the present state of Jerusalem was. The city, in compass, was large and great. The walls enclosed the same ground as formerly; but much of it lay waste, for the houses were not built, few at least in comparison with what had been; so that Nehemiah walled the city in faith, and with an eye to that promise of the replenishing of it which God had lately made by the prophet, Zech. viii. 3, &c. Though the people were now few, he believed they would be multiplied, and therefore built the walls so as to make room for them; had he not depended upon this he might have thought walls without a city as great a reproach as a city without walls. 2. What was the care of Nehemiah for it. He ordered the rulers of the city themselves, (1.) To stand by, and see the city-gates shut up and barred every night; for in vain had they a wall if they were careless of their gates. (2.) To take care that they should not be opened in the morning till they could see that all was clear and quiet. (3.) To set sentinels upon the walls, or elsewhere, at convenient distances, who should, in case of the approach of the enemy, give timely notice to the city of the danger; and, as it came to their turn to watch, they must post themselves over against their own houses, because of them, it might be presumed, they would be in a particular manner careful. The public safety depends upon every one's particular care to guard himself and his own family against sin, that common enemy. It is every one's interest to watch, but many understand not their own interest; it is therefore incumbent upon magistrates to appoint watches. And as this people had lately found God with them in their building (else they would have built in vain), so now that the wall was built, no doubt, they were made sensible that except the Lord kept the city the watchman waked but in vain, Ps. cxxvii. 1.

The Register of the Captives. (b. c. 445.)

5 And my God put into mine heart to gather together the nobles, and the rulers, and the people, that they might be reckoned by genealogy. And I found a register of the genealogy of them which came up at the first, and found written therein, 6 These are the children of the province, that went up out of the captivity, of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city; 7 Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah. The number, I say, of the men of the people of Israel was this; 8 The children of Parosh, two thousand a hundred seventy and two. 9 The children of Shephatiah, three hundred seventy and two. 10 The children of Arah, six hundred fifty and two. 11 The children of Pahathmoab, of the children of Jeshua and Joab, two thousand and eight hundred and eighteen. 12 The children of Elam, a thousand two hundred fifty and four. 13 The children of Zattu, eight hundred forty and five. 14 The children of Zaccai, seven hundred and threescore. 15 The children of Binnui, six hundred forty and eight. 16 The children of Bebai, six hundred twenty and eight. 17 The children of Azgad, two thousand three hundred twenty and two. 18 The children of Adonikam, six hundred threescore and seven. 19 The children of Bigvai, two thousand threescore and seven. 20 The children of Adin, six hundred fifty and five. 21 The children of Ater of Hezekiah, ninety and eight. 22 The children of Hashum, three hundred twenty and eight. 23 The children of Bezai, three hundred twenty and four. 24 The children of Hariph, a hundred and twelve. 25 The children of Gibeon, ninety and five. 26 The men of Beth-lehem and Netophah, a hundred fourscore and eight. 27 The men of Anathoth, a hundred twenty and eight. 28 The men of Beth-azmaveth, forty and two. 29 The men of Kirjath-jearim, Chephirah, and Beeroth, seven hundred forty and three. 30 The men of Ramah and Geba, six hundred twenty and one. 31 The men of Michmas, a hundred and twenty and two. 32 The men of Beth-el and Ai, a hundred twenty and three. 33 The men of the other Nebo, fifty and two. 34 The children of the other Elam, a thousand two hundred fifty and four. 35 The children of Harim, three hundred and twenty. 36 The children of Jericho, three hundred forty and five. 37 The children of Lod, Hadid, and Ono, seven hundred twenty and one. 38 The children of Senaah, three thousand nine hundred and thirty. 39 The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three. 40 The children of Immer, a thousand fifty and two. 41 The children of Pashur, a thousand two hundred forty and seven. 42 The children of Harim, a thousand and seventeen. 43 The Levites: the children of Jeshua, of Kadmiel, and of the children of Hodevah, seventy and four. 44 The singers: the children of Asaph, a hundred forty and eight. 45 The porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, a hundred thirty and eight. 46 The Nethinims: the children of Ziha, the children of Hashupha, the children of Tabbaoth, 47 The children of Keros, the children of Sia, the children of Padon, 48 The children of Lebana, the children of Hagaba, the children of Shalmai, 49 The children of Hanan, the children of Giddel, the children of Gahar, 50 The children of Reaiah, the children of Rezin, the children of Nekoda, 51 The children of Gazzam, the children of Uzza, the children of Phaseah, 52 The children of Besai, the children of Meunim, the children of Nephishesim, 53 The children of Bakbuk, the children of Hakupha, the children of Harhur, 54 The children of Bazlith, the children of Mehida, the children of Harsha, 55 The children of Barkos, the children of Sisera, the children of Tamah, 56 The children of Neziah, the children of Hatipha. 57 The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Perida, 58 The children of Jaala, the children of Darkon, the children of Giddel, 59 The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of Amon. 60 All the Nethinims, and the children of Solomon's servants, were three hundred ninety and two. 61 And these were they which went up also from Tel-melah, Tel-haresha, Cherub, Addon, and Immer: but they could not show their father's house, nor their seed, whether they were of Israel. 62 The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred forty and two. 63 And of the priests: the children of Habaiah, the children of Koz, the children of Barzillai, which took one of the daughters of Barzillai the Gileadite to wife, and was called after their name. 64 These sought their register among those that were reckoned by genealogy, but it was not found: therefore were they, as polluted, put from the priesthood. 65 And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim. 66 The whole congregation together was forty and two thousand three hundred and threescore, 67 Beside their manservants and their maidservants, of whom there were seven thousand three hundred thirty and seven: and they had two hundred forty and five singing men and singing women. 68 Their horses, seven hundred thirty and six: their mules, two hundred forty and five: 69 Their camels, four hundred thirty and five: six thousand seven hundred and twenty asses. 70 And some of the chief of the fathers gave unto the work. The Tirshatha gave to the treasure a thousand drams of gold, fifty basons, five hundred and thirty priests' garments. 71 And some of the chief of the fathers gave to the treasure of the work twenty thousand drams of gold, and two thousand and two hundred pound of silver. 72 And that which the rest of the people gave was twenty thousand drams of gold, and two thousand pound of silver, and threescore and seven priests' garments. 73 So the priests, and the Levites, and the porters, and the singers, and some of the people, and the Nethinims, and all Israel, dwelt in their cities; and when the seventh month came, the children of Israel were in their cities.

We have here another good project of Nehemiah's; for wise and zealous men will be always contriving something or other for the glory of God and the edification of his church. He knew very well that the safety of a city, under God, depends more upon the number and valour of the inhabitants than upon the height or strength of its walls; and therefore, observing that the people were few that dwelt in it, he thought fit to take an account of the people, that he might find what families had formerly had their settlement in Jerusalem, but were now removed into the country, that he might bring them back, and what families could in any other way be influenced by their religion, or by their business, to come and rebuild the houses in Jerusalem and dwell in them. So little reason have we to wish that we may be placed alone in the earth, or in Jerusalem itself, that much of our safety and comfort depends upon our neighbours and friends; the more the stronger, the more the merrier. It is the wisdom of the governors of a nation to keep the balance even between the city and country, that the metropolis be not so extravagantly large as to drain and impoverish the country, nor yet so weak as not to be able to protect it. Now observe,

I. Whence this good design of Nehemiah's came. He owns, My God put it into my heart, v. 5. Note, Whatever good motion is in our minds, either prudent or pious, we must acknowledge it to come from God. It was he that put it into our hearts; for every good gift and every good work are from above. He gives knowledge; he gives grace; all is of him, and therefore all must be to him. What is done by human prudence must be ascribed to the direction of divine Providence; he that teaches the husbandman his discretion (Isa. xxviii. 26) teaches the statesman his.

II. What method he took in prosecution of it.

1. He called the rulers together, and the people, that he might have an account of the present state of their families—their number and strength, and where they were settled. It is probable that when he summoned them to come together he ordered them to bring such an account along with them out of their several districts. And I doubt they were not so many but that it might be soon done.

2. He reviewed the old register of the genealogy of those who came up at the first, and compared the present accounts with that; and here we have the repetition of that out of Ezra 2. The title is the same here (v. 6, 7) as there (v. 1, 2): These are the children of the province, &c. Two things are here repeated and recorded a second time from thence—the names and numbers of their several families, and their oblations to the service of the temple. The repetition of these accounts may intimate to us the delight which the great God is pleased to take in the persons, families, and services of his spiritual Israel, and the particular notice he takes of them. He knows those that are his, knows them all, knows them by name, has his eye on the register of those children of the captivity, and does all according to the ancient counsel of his will concerning them.

(1.) Here is an account of the heads of the several families that first came up, v. 6-69. As to this, [1.] Though it seem of little use to us now, yet then it was of great use, to compare what they had been with what they now were. We may suppose they were much increased by this time; but it would do well for them to remember their small beginnings, that they might acknowledge God in multiplying their families and building them up. By this means likewise their genealogies would be preserved, and the distinction of their families kept up, till the Messiah should come, and then an end be put to all their genealogies, which were preserved for his sake, but afterwards were endless. But, [2.] There are many differences in the numbers between this catalogue and that in Ezra. Most of them indeed are exactly the same, and some others within a very few under or over (one or two perhaps); and therefore I cannot think, as some do, that that was the number of these families at their first coming and this as they were now, which was at least forty years after (some make it much more); for we cannot suppose so many families to be not at all, or but little, altered in their numbers in all that time; therefore what differences there are we may suppose to arise either from the mistakes of transcribers, which easily happen in numbers, or from the diversity of the copies from which they were taken. Or perhaps one was the account of them when they set out from Babylon with Zerubbabel, the other when they came to Jerusalem. The sum totals are all just the same there and here, except of the singing-men and singing-women, which there are 200, here 245. These were not of such importance as that they should keep any strict account of them.

(2.) Here is an account of the offerings which were given towards the work of God, v. 70, &c. This differs much from that in Ezra ii. 68, 69, and it may be questioned whether it refers to the same contribution; here the tirshatha, or chief governor, who there was not mentioned, begins the offering; and the single sum mentioned there exceeds all those here put together; yet it is probable that it was the same, but that followed one copy of the lists, this another; for the last verse is the same here that it was Ezra ii. 70, adding ch. iii. 1. Blessed be God that our faith and hope are not built upon the niceties of names and numbers, genealogy and chronology, but on the great things of the law and gospel. Whatever is given to the work of God, he is not unrighteous to forget it; nor shall even a cup of cold water, wherewith he is honoured, go without its reward.

CHAP. VII. Verſe 1. When the Wall was built.]

FOR better defence of the City. Moenia, à munienda urbe dicuntur.

And I had ſet up the doors] We may not take this expreſſion for a vain-glorious haec ego feci, ſuch as was that of Nebuchadnezzar, Dan. 4.30. boaſting as if he (and not Ninus) had built Babel, when he enlarged it onely, and built the Palace: Or that of Auguſtus, Ʋrbem ego lateritiam inveni, marmoream reliqui. We read of one Lampadius a Noble man in Rome, Am. Marcellini. who per omnia Civitatis membra, through all parts of the City, where other great men had beſtowed coſt in building, he would ſet up his own Name (not as a Repairer of the work neither, but) as the chief builder. Trajan the Emperour alſo is ſaid to have been ſick of this diſeaſe: and was therefore called by way of jeare Wallweed. But good Nehemiah was none ſuch: he was humiliter ſublimis, & ſublimiter humilis, Herba pa[illegible: 1 letter]ietina. as Cyprian phraſeth it that is, humbly lofty, and loftily humble; humble in heart, [non-Latin text not transcribed] and yet high in worth and works, as Nazianzen ſaith of Athanaſius.

And the Levites were appointed] Viz. to their ſeveral ſervices in the Temple, (as David had diſtributed them:) after that they had been otherwiſe imployed about the building.

Verſe 2. That I gave my brother Hanani] Of whom ſee chap. 1.2. Ezra 10. ver. 20.

And Hananiah the Ruler of the palace] The ſecond perſon next to the Governour: commanding in his Name within his Court.

Charge over Jeruſalem] Thus he that is faithful in a little, ſhall be made Maſter of much, Matth. 25.31.

For he was a faithful man] Heb. A man of Truth, Faithfulneſſe, or Firmeneſſe; a ſure man, and ſuch as one might ſafely confide in.

And feared God] No wonder therefore though faithful to men, See chap. 5.15. Gods holy fear is the ground of all goodneſſe and fidelity. Hence Jethro, in his well-qualified Ruler, places the fear of God in the middeſt of the other graces, as the heart in the body, for conveying life to all the parts, or as a dram of Musk, perfuming the whole box of ointment, Exod. 18.21. Moſt ſure it is, that nothing maketh a man ſo good a Patriot, as the true fear of God: On the other ſide, Pietate ſublatâ fides tollitur, take away Piety, and Fidelity is gone: as is to be ſeen in the unrighteous Judge, Luk. 18. ver. 2. and as Conſtantius Chlorus, father of Conſtantine the Great, did well experience in his Counſellours and Courtiers, whence that famous Maxime of his recorded by Euſebius, He cannot be faithful to me, that is unfaithful to God, Religion being the foundation of all true fidelity and loyalty to King and Countrey.1 Pet 2. Hence that cloſe connexion, Fear God, Honour the King. And hence that ſaying of Bernard, If all the World ſhould conſpire to make me complot againſt my Prince; yet I would fear God, and honour the King.

Above many] This is a ſingular praiſe, and by every man to be ſought after: ('twas Cicero's poſy and practiſe, [non-Latin text not transcribed]. to be the beſt at every good thing, to excel and exceed others) to be eminent and exemplary, taller then the reſt by the head and ſhoulders full of all goodneſſe, filled with all knowledge, Rom. 15.14, able and active in every good word and work. That's a low and unworthy ſtrain in ſome to labour after no more grace then will keep life & ſoul together, that is, ſoul and hell aſunder. God would have his people to be diſcontentedly contented with the meaſures they have received, and to be ſtill adding, 2 Pet. 1.5. and advancing, Philip. 3.14. aſpiring to perfection, till they come unto the meaſure of the ſtature of the fulnes of Chriſt. Eph. 4.13.

Verſe 3. [non-Latin text not transcribed] Job 30.28. Till the Sun be hot] The Sun hath one of his names, in Hebrew, a calefaciendo, from heating, there is nothing hid from the heat thereof, Pſal. 19.6. The name here given to the Sun ſignifieth a miniſter, or ſervant: becauſe it is the common ſervant of the World, whereby God miniſtreth light, heat, and precious fruits to all people, Deut. 4.19. and 33.14. It whirleth about the World with incredible ſwiftneſſe; and is up in a morning before moſt people. Therefore till the Sun be riſen the Gates muſt be kept ſhut, to keep out the Enemy, who watcheth his opportunity.

And while they ſtand by] to ſee it done as it ought to be; leſt by the treachery or careleſneſſe of Under-officers, it ſhould either be undone, or ill-done.Etiam Tractate, Junius. Let them feel with their hands, (ſo ſome render it) whether the Gates are made faſt or not.

And appoint watches] Heb. Set thou watches. He ſpeaketh to the two Hanani's, and bids each of them, whoſe turn it was, ſee to the well-doing of it. Hoc tu facias, Cyropaed. Xenophon ſaith of Cyrus, that when he gave any thing in command, he never ſaid, Let ſome one do this, but do thou this.

Verſe 4. Now the City was large] Heb. Broad in ſpannes, or ſpaces. And great] Yet nothing ſo great as Niniveh was of old; or Babylon then; or Alcair, and Quinſay at this day. Of the former, Bunting ſaith, that it is threeſcore miles in compaſſe. Of the Later Paulus Venetus (who himſelf dwelt therein about the year 1260) writeth, that it is an hundred miles about, being of all the Cities in the World the greateſt. Jeruſalem was a great City and ſpacious, though it fell far ſhort of theſe.

And the people were few therein] But how exceedingly they multiplyed afterwards appeareth by thoſe many thouſands of perſons there deſtroyed and carried away by the Romanes at the laſt deſolation: as teſtifieth Joſephus an eye-witneſſe, quem lege, & luge. For preſent, they were ſo few, that they were not able, without help; to defend the walles in ſo large a circuit.

And the houſes were not builded] All could not be done in a day. But ſome ſeiled houſes there were, Hag. 1. ver. 4. and Nehemiah was all his time buſie in building the old waſt places, and raiſing up the foundations of many generations: ſo that he was worthily called, The Repairer of the breach, the Reſtorer of paths to dwell in, Eſay 58.12. Euſebius ſaith Nehemiah was twelve years in building the Walls: he ſhould have ſaid, the City: Hierome likewiſe ſaith, that he came to Jeruſalem, in the twentieth year of Artaxerxes: and made an end of building the Wall and City in the two and thirtieth year: ſo that, during the whole twelve years of his Government, he was in action.

Verſe 5. And my God put into my heart] Seeing how thinly the City was inhabited, and caſting in his mind, what evil might come of it, he bethinks himſelf (by a motion from Heaven) how to ſet things to rights: that the City might be better peopled, and (ſo) preſerved. This to do, God put into his heart by his holy Spirit (the ſweet motions whereof, are the ſound of his goings, the footſteps of his anointed, Pſal. 89.51.) We are not ſufficient of our ſelves (ſaith that great Apoſtle) to think any thing as of our ſelves: but our ſufficiency is of God, 2 Cor. 3.5. Nemo Vir magnus ſine aliquo afflatu Divino unquam fuit, ſaith Cicero: No man ever grew to be greatly good, without a Divine inſtinct.

To gather together the Nobles and the Rulers, &c.] That out of them a tenth man might be taken to furniſh out the City, chap. 11.1. after that they had been firſt prepared by the hearing of the Law, chap. 8.2.

That they might be reckoned by their genealogies] And ſo, Jeruſalem be inhabited again,Zach. 12, 6. in her own place, even in Jeruſalem.

Verſe 6. Theſe are the children, &c.] See Ezra 2. ver. 1, 2, 3, &c. with the Notes. Some ſmall differences there are in Names and Numbers between this Catalogue, and that: not by the negligence of the Scribes who wrote out this Regiſter, as Pellican would have it, but by other meanes, as is above-noted.