TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Nehemiah 7:5–73. His four-level outline is real structure in the source text, so it is rendered as structure.
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, Neh 7:5. 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 28:26) 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 (Neh 7:6, Neh 7:7) as there (Ezr 2:1): These are the children of the province, etc. 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, Neh 7:70, etc. This differs much from that in Ezr 2:68, Ezr 2:69, 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 Ezr 2:70, adding Ezr 3:1. 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.
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Summary
Nehemiah 7:55 meticulously lists "The children of Barkos, the children of Sisera, the children of Tamah," families identified as Nethinim or "Solomon's servants" who returned from Babylonian exile. This precise entry within a comprehensive post-exilic census underscores the vital importance of every individual and family in the re-establishment of the community and the restoration of temple service, highlighting God's meticulous care and the inclusive nature of His redemptive plan for His people.
Context
Literary Context
Nehemiah 7:55 is an integral part of a detailed genealogical register found in Nehemiah 7:6-73. This extensive census immediately follows the completion of Jerusalem's walls, marking a pivotal transition from physical reconstruction to the re-establishment of the community's social, religious, and civic order. The list systematically enumerates various groups of returnees, including priests, Levites, singers, gatekeepers, and, significantly, the Nethinim and the descendants of Solomon's servants (Nehemiah 7:46-56), to which the families of Barkos, Sisera, and Tamah belong. This meticulous accounting served multiple purposes: to verify legitimate members of the community, to assign them to their proper towns, and to ensure the continuity of temple service and tribal inheritances, thereby laying the essential groundwork for the repopulation of Jerusalem and the surrounding areas. The chapter concludes with a summary of the total number of returnees, emphasizing the scale of God's restorative work.
Historical & Cultural Context
The events described in Nehemiah unfold in the mid-5th century BCE, during the period of Persian imperial rule. Nehemiah, serving as the trusted cupbearer to King Artaxerxes I, received royal permission to return to Jerusalem as governor to lead the rebuilding of its shattered walls. The post-exilic era was characterized by an intense desire among the returning exiles to restore their national identity, religious purity, and covenant relationship with God after seven decades of Babylonian captivity. In ancient Israelite society, lineage and tribal affiliation were paramount, determining land rights, priestly succession, and social standing. The inclusion of "Solomon's servants" (Nehemiah 7:57) and Nethinim in this census is particularly noteworthy. These were non-Israelite groups, likely descendants of those conquered by King David and King Solomon, who were assigned menial tasks for the sanctuary, such as drawing water and cutting wood (compare Ezra 2:58). Their presence in this vital record demonstrates the comprehensive nature of the return and the recognition that all roles, even those considered humble or servile, were essential for the proper functioning of the restored temple and community.
Key Themes
The meticulous listing in Nehemiah 7, including the specific entry in verse 55, illuminates several profound themes. First, Restoration and Reconstitution are central, as the detailed census signifies not merely the rebuilding of a physical city, but the re-gathering of God's scattered people and the comprehensive rebuilding of their communal, religious, and civic life. Second, Divine Providence and Faithfulness are powerfully evident in the sheer number of people who returned, demonstrating God's unwavering commitment to His covenant promises to Israel, even after their unfaithfulness led to exile. This return was a miraculous act of God's grace, enabling the nation to be re-established. Third, the theme of Order and Organization is paramount; Nehemiah's leadership consistently emphasizes the necessity of structure, administration, and proper identification for a stable and functioning society, especially in the context of maintaining religious purity and temple service. Finally, the inclusion of families like those of Barkos, Sisera, and Tamah, identified as "Solomon's servants," underscores the theme of Inclusion and Value of All Contributions. It reveals that every individual and family, regardless of their social standing or specific task, was vital to the grand work of restoration and held a legitimate place within the re-established community of God's people, echoing the New Testament principle that all parts of the body are necessary and valued (compare 1 Corinthians 12:22-24).
Exposition and Analysis
Key Word Analysis
This proper noun, of uncertain derivation, identifies one of the Nethinim families. While its precise etymology is debated (possibly related to "painter" or "dyer"), its primary significance here is its function as a unique identifier for a specific household. Its inclusion demonstrates the meticulousness of the census, ensuring that every distinct family line, even among the non-Israelite temple servants, was accounted for in the re-establishment of the post-exilic community.
This proper noun, also of uncertain derivation, names another family among the Nethinim. While the name is famously associated with the Canaanite general defeated by Deborah and Barak in the book of Judges, the Sisera mentioned here is clearly a distinct individual or family line, identified by their role as temple servants. Its presence highlights the diverse origins of the groups integrated into the returning community and the comprehensive nature of the census.
This proper noun, like the others, is of uncertain derivation, possibly meaning "laughter" or "blot/blemish." Its function in this verse is purely for identification, marking another distinct family unit within the Nethinim class. The specific meaning of the name does not carry direct theological weight beyond its role in the exhaustive enumeration of the returning exiles, underscoring the thoroughness of Nehemiah's administrative efforts.
Verse Breakdown
"The children of Barkos,"
This phrase introduces the first family unit listed in this verse. The Hebrew term for "children" (H1121, bên) broadly signifies descendants, emphasizing the continuity of the family line. In the context of the census, this highlights the importance of lineage for establishing identity, rights, and roles within the re-established community, particularly for families belonging to the Nethinim or "Solomon's servants."
"the children of Sisera,"
This identifies the second distinct family unit. The repetition of "the children of" reinforces the focus on family as the fundamental building block of the returning community. The inclusion of this family, despite the name's association with a historical enemy of Israel, underscores the comprehensive and inclusive nature of the census, which accounted for all who were to contribute to the restoration of Jerusalem and its temple service.
"the children of Tamah,"
This final clause in the verse lists the third family unit. The consistent phrasing emphasizes that these were established households, each with its own identity and place within the broader post-exilic community. Their enumeration, alongside priests, Levites, and other Israelite families, signifies that every group, regardless of their origin or specific tasks, was deemed essential for the overall strength and functionality of the restored nation and its sacred institutions.
Literary Devices
The primary literary device employed in Nehemiah 7:55, and indeed throughout the entire register in Nehemiah 7, is Catalog or List. This meticulous enumeration of names and family lines serves several crucial purposes: it lends an air of historical authenticity and verifiable detail to the narrative, emphasizing the factual basis of the return and the re-establishment of Jerusalem. The Repetition of the phrase "the children of" (Hebrew, b'nei) across these clauses underscores the paramount importance of lineage and family units in the post-exilic society, where identity, inheritance, and roles within the community were largely determined by one's ancestry. This detailed listing also functions as Symbolism of the comprehensive nature of God's restorative work; it is not merely a wall that is rebuilt, but an entire community, meticulously gathered and ordered by divine providence. The inclusion of diverse groups, even those of non-Israelite origin serving in humble roles, symbolizes the expansive and inclusive nature of God's redemptive plan, where every individual has a place and a purpose in the divine economy. This careful record-keeping also reflects the emphasis on order, legitimacy, and accountability that was vital for the survival and flourishing of the nascent Jewish state.
Theological and Thematic Connections
Nehemiah 7:55, though seemingly a dry genealogical entry, carries profound theological weight. It speaks to God's meticulous care for His people and His sovereign oversight of every detail in His grand redemptive plan. The inclusion of these specific families, identified as "Solomon's servants" or Nethinim, underscores the principle that every individual, regardless of their social standing or perceived importance, plays a vital role in God's grand narrative of restoration. Their return and inclusion in the census signify that God values all who are willing to serve Him and contribute to the building of His kingdom. This detailed record-keeping also highlights the importance of order, identity, and accountability within the community of faith, ensuring that the restored temple service and civic life could function according to divine standards. It reminds us that God sees and acknowledges every act of faithfulness and service, no matter how humble or unseen it may appear to human eyes.
Reflection and Application
The seemingly mundane list of names in Nehemiah 7:55 offers a powerful and enduring reminder for believers today: every person and every contribution matters in the grand tapestry of God's kingdom work. Just as the descendants of Barkos, Sisera, and Tamah, who served in humble capacities, were meticulously recorded and valued in the rebuilding of Jerusalem, so too is every member of the body of Christ indispensable. This verse challenges us to recognize and affirm the inherent dignity of all forms of service within the church, from the most visible leadership roles to the quiet, behind-the-scenes ministries that often go unnoticed. It cultivates a spirit of humility, reminding us that God's meticulous care extends to every individual, knowing each by name and valuing their unique contribution. We are called to embody the same spirit of inclusion and appreciation, fostering communities where every member feels seen, valued, and empowered to use their gifts for the common good. Furthermore, the emphasis on order and organization evident in Nehemiah's census encourages us to pursue excellence, intentionality, and good stewardship in our ministries and communal life, recognizing that divine order facilitates flourishing and effective witness.
Questions for Reflection
FAQ
Who were "Solomon's servants" or Nethinim, and why are they listed in this census?
"Solomon's servants" (specifically mentioned in Nehemiah 7:57) and the Nethinim (a Hebrew term meaning "given ones") were distinct classes of temple servants who were not of Israelite descent. They were likely descendants of foreigners conquered by King David and King Solomon, who were subsequently assigned to perform menial but essential tasks for the sanctuary, such as drawing water, cutting wood, and other laborious duties (compare Ezra 2:58). Their inclusion in Nehemiah's comprehensive census is highly significant because it demonstrates the broad and inclusive nature of the post-exilic community and the recognition that all who contributed to the restoration of Jerusalem and its temple were vital. It underscores that even those in humble or servile roles were considered indispensable for the proper functioning of the restored religious and civic life, and their contributions were formally recognized and valued by God and the community leaders.
Why is such a detailed list of names, like those in Nehemiah 7:55, so important in the book of Nehemiah?
The meticulous listing of names in Nehemiah 7, including "the children of Barkos, the children of Sisera, the children of Tamah," served several crucial purposes for the nascent post-exilic community. First, it established the legitimacy and identity of those who returned, distinguishing true Israelites and their recognized associates from those who had remained in the land or were foreign opportunists. This was vital for land claims, tribal inheritances, and ensuring the purity of lineage, especially for priests and Levites. Second, it provided a foundational basis for organization and order, allowing Nehemiah to strategically assign inhabitants to Jerusalem and other towns, ensuring proper administration and the efficient functioning of temple services. Third, it served as a powerful testament to God's faithfulness in gathering His remnant, demonstrating the tangible fulfillment of His promises to restore His people after exile. Finally, it highlights the inclusion and value of all contributors, even those in humble or servile roles like the Nethinim, emphasizing that every individual's participation was essential for the rebuilding of the nation and the re-establishment of its sacred institutions.
Is the "Sisera" mentioned in Nehemiah 7:55 the same as the Canaanite general from the book of Judges?
No, the "Sisera" mentioned in Nehemiah 7:55 is not the same individual as the notorious Canaanite general Sisera, who was decisively defeated by Deborah and Barak in the book of Judges (see Judges 4). While the name is identical, the historical context and time periods are entirely distinct. The Sisera in Nehemiah 7:55 refers to the head of a specific family line among the "Solomon's servants" or Nethinim, who were non-Israelite temple servants returning from Babylonian exile centuries later. This serves as a reminder that names could be reused across different historical periods and cultures, and the identity of individuals must always be determined by their specific historical and literary context within the biblical narrative.
Christ-Centered Fulfillment
Nehemiah 7:55, with its listing of "the children of Barkos, the children of Sisera, the children of Tamah," families identified as "Solomon's servants" or Nethinim, profoundly foreshadows truths realized in Christ. The meticulous inclusion of these non-Israelite temple servants in the sacred census points to God's expansive redemptive plan that extends far beyond ethnic Israel. Just as these individuals, once potentially marginalized, were brought into the community and given a vital role in the restored temple service, so too does Christ break down all barriers, inviting all nations and peoples into His new covenant community. Jesus Himself exemplified this by coming not to be served, but to serve, and to give His life as a ransom for many (Matthew 20:28). He consistently elevates the humble and includes the outcast, making them fellow citizens with the saints and members of God's household (Ephesians 2:19-22). The physical temple, which these servants maintained, finds its ultimate fulfillment in Christ Himself, who is the true temple whose body was destroyed and raised in three days (John 2:19-21), and in the Church, which is His mystical body, built of living stones from every tribe and nation (1 Peter 2:5 and Revelation 7:9-10). Thus, the inclusion of these humble servants in Nehemiah's census prefigures the radical inclusivity of the gospel, where all who believe in Christ, regardless of their background or past status, are valued, given purpose, and integrated into the glorious spiritual temple that is the Church.