TRV
Study This Verse
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.
Continue studying Nehemiah 7:57 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Nehemiah 7:57 is a precise entry within the comprehensive post-exilic census, meticulously documenting families who returned to Jerusalem from Babylonian captivity. Specifically, it lists the families of Sotai, Sophereth, and Perida, identifying them as "Solomon's servants." This designation refers to a unique class of temple attendants, often non-Israelite in origin, who performed essential logistical and maintenance duties for the sanctuary. Their inclusion in this vital register underscores the holistic nature of the community's re-establishment, affirming the divine value placed on all who contributed to the restoration of worship and national identity, regardless of their social standing or ancestral background.
Context
Literary Context
Nehemiah 7 functions as a pivotal administrative record, immediately following the monumental completion of Jerusalem's walls in Nehemiah 6 and preceding the profound spiritual revival and covenant renewal detailed in Nehemiah 8-10. This chapter presents a detailed census of those who returned from Babylonian exile, serving as a parallel and updated version of the list found in Ezra 2, which chronicled the first wave of returnees with Zerubbabel. The meticulous enumeration was crucial for establishing legitimate claims to land, verifying priestly and Levitical lineages, and organizing the populace for the ongoing work of rebuilding and re-establishing the nation's civic and religious life. The inclusion of groups like "Solomon's servants" highlights the comprehensive scope of this effort to account for every contributing segment of the community.
Historical & Cultural Context
The return from Babylonian exile, sanctioned by the Persian Empire, was a foundational event for the re-establishment of the Jewish nation. During this era, precise genealogical and administrative records were not merely bureaucratic but held profound theological and social significance. They affirmed the continuity of God's covenant with His people, ensured the purity and legitimacy of the priesthood, and delineated roles within the restored temple service and civil society. "Solomon's servants" were a distinct class of temple attendants, often identified with the Nethinim (meaning "the given ones" or "those dedicated"). Their origins trace back to individuals, possibly descendants of war captives or those consecrated for service (like the Gibeonites in Joshua 9:27), whom King Solomon had assigned to assist the Levites with the more menial but necessary tasks of temple upkeep. Their continued presence and listing in the post-exilic community underscore the practical needs of the restored temple and the diverse composition of the faithful remnant.
Key Themes
The meticulous inclusion of "Solomon's servants" in this detailed register contributes significantly to several overarching themes within the book of Nehemiah and the broader post-exilic narrative. Firstly, it powerfully illustrates Inclusivity in God's People, demonstrating that the community of faith encompassed not only direct Israelite descendants but also those dedicated to God through service, regardless of their ethnic or social background. This broadens the understanding of belonging to the covenant people. Secondly, it underscores the theme of Faithful Return and Rebuilding, as even those in roles considered humble or behind-the-scenes were integral to the arduous task of restoring Jerusalem and its temple, echoing Nehemiah's call to collective effort in Nehemiah 2:17. Thirdly, the precise nature of the census highlights Divine Order and Accountability, emphasizing God's meticulous attention to every individual and group within His plan. Finally, it profoundly affirms the Value of Service, teaching that every role, no matter how ordinary or unglamorous, is significant and honored in God's kingdom, essential for the functioning of worship and the spiritual vitality of the nation.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "to build," this term refers to a son, but in its widest sense, it encompasses any literal or figurative relationship, including descendants, subjects, or members of a group. In Nehemiah 7:57, its repeated use emphasizes lineage and the continuity of family identity through generations. It signifies that the listed individuals belonged to specific households, validating their historical connection to "Solomon's servants" and their rightful place within the returning community.
Meaning "peaceful," this is the name of David's son and successor, King Solomon, who built the first Temple in Jerusalem. The phrase "Solomon's servants" directly links these families to the original establishment of the Temple's service structure. This connection highlights their long-standing, hereditary role in the sacred duties of the sanctuary, affirming their historical legitimacy and their continued importance in the restored post-exilic worship.
This word denotes a servant, bondman, or bond-servant. In the context of the Temple, it refers to a class of individuals dedicated to performing various duties, often menial but essential, in support of the priests and Levites. For "Solomon's servants," it signifies their specific function as temple attendants, responsible for tasks like fetching water, cutting wood, and maintaining the temple precincts. Their designation as "servants" underscores their dedicated, albeit subordinate, role in the sacred economy of Israel.
Verse Breakdown
"The children of Solomon's servants:"
This opening clause serves as a categorical heading, identifying the broader group to which the subsequent names belong. It immediately establishes that these individuals are descendants of a specific class of temple functionaries whose origins are traced back to the time of King Solomon. This designation distinguishes them from other groups in the census (priests, Levites, tribal members) while firmly placing them within the community dedicated to the service of God's house. It highlights their unique historical and functional identity within the returning exiles.
"the children of Sotai, the children of Sophereth, the children of Perida,"
This segment provides the specific family names within the larger category of "Solomon's servants." The meticulous listing of Sotai, Sophereth, and Perida demonstrates the comprehensive and precise nature of Nehemiah's census. It indicates that these were not merely general categories but distinct, identifiable households that had maintained their lineage and their traditional roles through generations, even during the seventy years of exile. This specificity validates their identity, their claims, and their right to participate in the re-established community, underscoring that every contributing family, regardless of its perceived prominence, was individually recognized and accounted for.
Literary Devices
The primary literary device evident in Nehemiah 7:57, and indeed throughout much of Nehemiah 7, is Enumeration or Cataloging. This involves the systematic listing of names, families, and groups, which serves not merely as a dry record but as a foundational act of establishing legitimacy, demonstrating the comprehensive scope of the return, and creating a sense of order and accountability within the newly reconstituted community. The repetitive phrase "the children of" preceding each family name functions as a form of Anaphora, a rhetorical device involving the repetition of a word or phrase at the beginning of successive clauses. This anaphoric repetition emphasizes the generational continuity and the profound importance of lineage in defining identity, roles, and rights within the post-exilic society. This meticulous documentation underscores the divine hand in gathering and organizing His people for the crucial work of restoration, ensuring that every contributing family, even those in humble service, was recognized and their contribution formally documented.
Theological and Thematic Connections
Nehemiah 7:57, by meticulously listing families of "Solomon's servants," offers profound theological insights into God's economy and the expansive nature of His people. It challenges any narrow, ethnocentric view of God's community by explicitly including those who were not direct descendants of Abraham or from the prominent Israelite tribes, but rather those dedicated to temple service, often of foreign origin. This inclusion powerfully prefigures the radical inclusivity of the New Covenant, where belonging is determined not by lineage, social status, or ethnic background, but by faith in Christ and dedicated service to Him. It demonstrates God's meticulous care for every member of His household, affirming that every role, no matter how humble or seemingly insignificant, is vital for the functioning of His kingdom and is seen and valued by Him. The divine record honors the faithfulness of all who contribute to His work, reminding us that God sees and values every act of service performed for His glory, even those hidden from human view.
Reflection and Application
The seemingly mundane listing of names in Nehemiah 7:57 carries a powerful and enduring message for believers today, reminding us that in God's kingdom, there are no insignificant roles or forgotten people. Just as the "children of Solomon's servants" were meticulously recorded and valued for their essential contributions to the temple's daily operations, so too is every act of service, every hidden sacrifice, and every faithful effort within the body of Christ seen, cherished, and honored by our Heavenly Father. This verse calls us to embrace humility in service, recognizing that the true strength and effectiveness of the community lies in the collective dedication of all its members, whether they are in prominent leadership positions or quietly serving behind the scenes. It encourages us to find profound dignity and purpose in whatever task God has called us to, knowing that our faithfulness and the heart with which we serve, rather than our public visibility or perceived importance, are what truly matter to Him and are eternally rewarded.
Questions for Reflection
FAQ
Who were "Solomon's servants" and why are they listed in Nehemiah 7?
"Solomon's servants" were a distinct class of temple functionaries, often identified with the Nethinim (Hebrew for "the given ones" or "those dedicated"). Their origin can be traced back to individuals whom King Solomon assigned to assist the Levites in the upkeep and service of the first Temple. This group likely included descendants of non-Israelite captives (such as the Gibeonites, who became "hewers of wood and drawers of water" for the sanctuary in Joshua 9:27) or others who had consecrated themselves for temple duties. They performed essential, though often menial, tasks like fetching water, cutting wood, and general maintenance of the temple precincts. They are listed in Nehemiah 7 (and its parallel in Ezra 2) because this chapter provides a comprehensive census of all who returned from Babylonian exile. Their inclusion underscores their vital and ongoing role in the re-establishment of the temple worship and the post-exilic community. Their presence in the register validates their identity and their right to participate in the restored nation, demonstrating that every segment of the community, regardless of social standing or ethnic origin, was crucial for the collective effort of rebuilding and spiritual renewal.
Christ-Centered Fulfillment
Nehemiah 7:57, with its meticulous listing of "Solomon's servants," finds profound Christ-centered fulfillment in the New Covenant's radical redefinition of God's people and the elevated value of all service. While these ancient servants performed essential duties for the earthly temple, Christ's coming inaugurated a new spiritual temple, the Church, where every believer is a "living stone" being built into a spiritual house (1 Peter 2:5). Jesus himself exemplified ultimate service, declaring that He "did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45). The inclusion of "Solomon's servants," who were often of non-Israelite descent, powerfully foreshadows the boundless inclusivity of the Gospel, where "there is neither Jew nor Gentile, neither slave nor free, nor is there male nor female, for you are all one in Christ Jesus" (Galatians 3:28). In Christ, every act of service, no matter how humble or hidden, is elevated and honored, as He teaches that even a cup of cold water given in His name will not lose its reward (Matthew 10:42). The meticulous record-keeping in Nehemiah points to God's intimate knowledge of each individual, a truth perfectly embodied in Christ, who knows His sheep by name (John 10:3) and promises that even the least of His followers will be remembered and rewarded in His eternal kingdom, for "whatever you did for one of the least of these brothers and sisters of mine, you did for me" (Matthew 25:40).