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 7:59 is a concise yet profoundly significant entry within the comprehensive census of Jewish families who returned to Judah from Babylonian exile, meticulously compiled to re-establish the community in Jerusalem. This verse specifically names four family groups—the children of Shephatiah, Hattil, Pochereth of Zebaim, and Amon—who contributed to the non-priestly and non-Levitical population. Their inclusion underscores the vital importance of lineage, identity, and communal participation in the post-exilic period, ensuring proper social organization, land distribution, and the re-establishment of a functional society and worship system in the restored nation.
Context
Literary Context
Nehemiah 7 serves as a pivotal chapter, immediately following the triumphant completion of Jerusalem's walls under Nehemiah's leadership, as detailed in Nehemiah 6. Having secured the city physically, Nehemiah turns his attention to its spiritual and social restoration, recognizing that a city is defined by its people. This chapter provides a detailed register of those who returned from exile, mirroring the list found in Ezra 2. The purpose of this meticulous record-keeping was not merely historical documentation but a practical necessity for organizing the community, assigning dwelling places, determining eligibility for temple service, and ensuring the purity of lineage, particularly for priests and Levites. Verse 59, like its surrounding verses, lists families who were part of the general populace, highlighting the comprehensive and inclusive nature of the re-population effort.
Historical & Cultural Context
The return from Babylonian exile was a monumental event in Jewish history, marking the fulfillment of prophetic promises and the beginning of a new era for God's people. After generations in a foreign land, the repatriated community faced the immense challenge of rebuilding not just physical structures but also their national and religious identity. In ancient Israelite society, lineage was paramount; it determined land inheritance, tribal affiliation, social status, and eligibility for sacred duties. The meticulous genealogies and lists, like the one in Nehemiah 7, were crucial for establishing legitimacy, preventing intermarriage with foreign peoples, and ensuring the continuity of the covenant community. The mention of "Pochereth of Zebaim" might indicate a family associated with a specific place or profession, reflecting the diverse backgrounds and skills within the returning remnant, all essential for the multifaceted task of national reconstruction.
Key Themes
Nehemiah 7:59, as part of this comprehensive census, contributes to several overarching themes within the book of Nehemiah and the broader post-exilic narrative. Firstly, it emphasizes Restoration and Rebuilding, illustrating God's faithfulness in gathering His scattered people and Nehemiah's diligent efforts in organizing them for the future. Secondly, Identity and Lineage is crucial, as the detailed listing underscores the profound importance of ancestral heritage for establishing social order, land claims, and religious standing in the restored community, a theme echoed in the meticulous genealogies found throughout biblical history, such as in Numbers 1. This meticulous record-keeping is a testament to the divine care for every individual and family within God's plan, reinforcing the theme of Divine Faithfulness in preserving a remnant. Finally, the inclusion of every family, regardless of their specific role, highlights the theme of Community Building, where each member is vital to the collective strength and future of the nation, working towards the re-establishment of the temple and the law, as seen in subsequent chapters like Nehemiah 8.
Exposition and Analysis
Key Word Analysis
From the root meaning "to build," this common Hebrew term denotes a son, but in its widest sense, it refers to a descendant, a member of a family, clan, or even a collective group. In the context of Nehemiah 7:59, its repeated use before each name ("the children of Shephatiah," "the children of Hattil," etc.) emphasizes the familial and ancestral basis of the returning community. It highlights that the restoration was not merely of individuals but of established family units, preserving their heritage and identity as part of the covenant people, thereby "building" the nation anew.
This name, meaning "Jah has judged" or "Yah has defended," is a theophoric name, incorporating a shortened form of Yahweh's name ("Jah"). The presence of such a name among the returning exiles is significant, as it implicitly acknowledges God's sovereign hand in their history, particularly in the judgment of exile and the subsequent defense and restoration of His people. It serves as a subtle theological reminder that even in the listing of ordinary families, God's providential care is evident.
This is the most distinctive designation in the verse, translating to "trap of gazelles." "Pochereth" is derived from an unused root meaning "to entrap," while "Zebaim" is the plural of "gazelle." This unique combination strongly suggests either a geographical origin (a place known for gazelles) or, more likely, a professional association, indicating a family of hunters, trappers, or those involved in the care of gazelles. This detail provides a rare glimpse into the specific identity or trade of one of the returning families, underscoring the granular detail of the census and the diverse skills contributing to the community's rebuilding.
Verse Breakdown
"The children of Shephatiah"
This clause introduces the first family group, the descendants of Shephatiah. As a non-priestly, non-Levitical family, their inclusion signifies their contribution to the general populace and the broader efforts of repopulation and reconstruction in Jerusalem. Their name, meaning "Yah has judged," subtly points to God's hand in their history and return.
"the children of Hattil"
This identifies a second family group, the descendants of Hattil. The meaning of Hattil is less certain, possibly related to "fluctuating." Their presence in the list further demonstrates the comprehensive nature of the census, encompassing various family lines that participated in the return, each playing a part in the collective endeavor.
"the children of Pochereth of Zebaim"
This is the most specific designation in the verse, identifying the family of Pochereth, distinctively associated with "Zebaim" (gazelles). As analyzed above, this likely points to a unique trade (e.g., gazelle hunters or keepers) or a specific place of origin, marking them as a distinct and identifiable unit within the returning community. Their presence highlights the diverse backgrounds, skills, and even unique identities that contributed to the re-establishment of Jerusalem.
"the children of Amon"
This names the final family in the verse, descended from Amon. The name Amon can mean "faithful," "trustworthy," or "master craftsman." This family, like the others, represents another segment of the lay Israelites who returned from exile, each playing a vital part in the collective effort to rebuild and repopulate the land. The collective listing of these families emphasizes the meticulous and inclusive nature of Nehemiah's census, ensuring that every contributing family was recognized and accounted for in the restored nation.
Literary Devices
Nehemiah 7:59, as part of a larger list, primarily employs Enumeration and Repetition. The Enumeration of family names serves to provide a detailed and verifiable record, emphasizing the historical accuracy and the comprehensive nature of the post-exilic community's organization. This meticulous listing underscores the importance of every family unit in the re-establishment of the nation. The repeated phrase "the children of" functions as Anaphora, a specific type of Repetition, creating a rhythmic structure that underscores the emphasis on lineage and the familial basis of the returning exiles. This anaphoric repetition reinforces the idea that the restoration was fundamentally about the re-establishment of distinct family units, preserving their heritage and identity. Furthermore, the entire chapter, including this verse, functions as a Genealogy or a Census, a literary form common in biblical texts (e.g., Numbers, Ezra, Chronicles). This device serves to legitimize claims, establish social order, and demonstrate the continuity of God's covenant people through generations, even after the disruption of exile. The specific detail of "Pochereth of Zebaim" also introduces an element of Specificity and Intrigue, making the list feel less abstract and more grounded in the particular identities and possibly occupations of the returning individuals.
Theological and Thematic Connections
Nehemiah 7:59, though a seemingly dry list of names, carries profound theological weight. It speaks to God's meticulous care for His people, even down to individual families, and His faithfulness in fulfilling His promises of restoration. The emphasis on lineage reflects the covenantal nature of God's relationship with Israel, where identity and belonging were tied to ancestry and the land. This census ensures order and proper function within the community, mirroring God's character as a God of order, not chaos. It highlights that the rebuilding of Jerusalem was not just about walls, but about the people—their identity, their purity, and their place within God's redemptive plan. Every family, no matter how seemingly obscure, played a vital role in the larger narrative of God's unfolding purposes, demonstrating that God remembers and values each part of His chosen community.
Reflection and Application
The meticulous record-keeping in Nehemiah 7:59, listing families by name, might initially appear tedious, but it offers rich lessons for contemporary believers. It reminds us that God, in His grand redemptive plan, cares about every individual and every family. Just as these specific families were integral to the physical and spiritual restoration of Israel, every believer has a unique place and purpose within God's larger family, the church. This verse encourages us to value our own identity in Christ and to recognize the importance of every member in the body of Christ, no matter how seemingly "small" or "obscure" their contribution. It also underscores the importance of order, diligence, and accountability in our communal life and service to God, reflecting His character. Ultimately, it is a testament to God's enduring faithfulness to His covenant promises, preserving a remnant and bringing them back to rebuild, demonstrating that His plans will always prevail, and He will use every person for His glory.
Questions for Reflection
FAQ
Why are these lists of names so important in the Bible?
Lists of names, like the one in Nehemiah 7:59, are crucial for several reasons. Historically, they provide verifiable records of populations, land distribution, and social structures, grounding the biblical narrative in reality. Theologically, they underscore God's meticulous care for individuals and families, demonstrating His faithfulness in preserving a remnant and fulfilling His covenant promises. They also establish lineage, which was vital for tribal identity, inheritance, and especially for proving eligibility for priestly service or, ultimately, the messianic line, as seen in Matthew 1. These lists show that God's work of restoration and salvation is not abstract but involves real people with real identities, each playing a part in His unfolding plan.
What is the significance of "Pochereth of Zebaim"?
"Pochereth of Zebaim" is significant because it's the most specific and descriptive name in Nehemiah 7:59. While "Pochereth" is a personal name, "Zebaim" (Hebrew for "gazelles") likely indicates either a geographical origin (a place known for gazelles) or, more commonly in such contexts, a professional association. This family might have been known as "the snarers of gazelles" or "those who dealt with gazelles," suggesting a unique trade or skill. This detail highlights the diversity of the returning exiles and the specific identities they brought back to the re-established community, underscoring the comprehensive nature of the census and the varied contributions to the rebuilding effort.
How does this verse relate to the broader narrative of Nehemiah?
Nehemiah 7:59 is part of a critical census in Nehemiah 7, which immediately follows the completion of Jerusalem's walls in Nehemiah 6. Having physically secured the city, Nehemiah's next priority was to populate and organize it spiritually and socially. This census, including verse 59, provides the foundational data for that organization, ensuring proper distribution of people, re-establishing temple service, and preparing the community for the re-introduction of the Law, as detailed in Nehemiah 8. Thus, this verse contributes to the overarching theme of restoration, moving from physical rebuilding to the re-establishment of a functioning, covenant-keeping community, demonstrating Nehemiah's holistic leadership.
Christ-Centered Fulfillment
While Nehemiah 7:59 meticulously lists the earthly lineages of those returning to rebuild Jerusalem, its deeper Christ-centered fulfillment points to a far grander restoration and a new, spiritual lineage in Jesus Christ. The careful accounting of families in Nehemiah foreshadows the ultimate genealogy of Christ, which meticulously traces His human descent to establish His rightful claim as the Messiah, the true King of Israel (e.g., Matthew 1:1-17 and Luke 3:23-38). More profoundly, the emphasis on identity and belonging in the restored Israel finds its ultimate expression in the church, the new covenant community, where believers are given a new identity not based on earthly ancestry or physical return to a land, but on spiritual adoption through faith in Christ Jesus. In Christ, the old distinctions of earthly lineage are transcended, and all who believe become part of God's household, fellow citizens with the saints, and members of God's spiritual temple (Ephesians 2:19-22). The meticulous record of names in Nehemiah, ensuring a place for every family, points to the Lamb's Book of Life, where the names of all who are redeemed by the ultimate sacrifice of Jesus, the Lamb of God, are eternally inscribed (Revelation 21:27). Thus, the physical restoration in Nehemiah serves as a powerful type of the spiritual restoration and new creation found in Christ, where believers are given a secure and eternal identity in God's family, fulfilling God's covenant promises in a far more glorious way.