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 7:60 precisely enumerates the 392 Nethinims and the children of Solomon's servants who returned from Babylonian exile, two distinct groups of non-Israelite temple functionaries. This meticulous record within the broader census highlights their indispensable role in the re-established post-exilic community in Jerusalem, underscoring God's providential care in gathering every necessary component for the restoration of His people and the resumption of sacred worship. The verse emphasizes the divine value placed on all contributors to God's purposes, regardless of their lineage or the perceived prominence of their tasks.
Context
Literary Context
Nehemiah 7:60 is situated within a comprehensive genealogical and numerical register of those who returned to Judah from Babylonian captivity, primarily under the initial leadership of Zerubbabel and Jeshua. This chapter serves as a crucial administrative document, detailing the families, priests, Levites, singers, gatekeepers, and various temple servants who formed the nucleus of the re-emerging Jewish community in Jerusalem. The list in Nehemiah 7 is nearly identical to the one found in Ezra 2, affirming its authoritative and foundational significance. Its strategic placement immediately following the completion of the wall in Nehemiah 6 and preceding the public reading of the Law in Nehemiah 8 marks a pivotal transition from physical reconstruction to the re-establishment of social, religious, and administrative order within the restored city. The meticulous accounting of every individual, including these non-Israelite temple servants, underscores the thoroughness required for organizing a functional society centered around the rebuilt temple and its sacred worship.
Historical & Cultural Context
The return from Babylonian exile was a monumental event in Israelite history, fulfilling prophetic promises of restoration after seventy years of captivity, as foretold by Jeremiah (Jeremiah 29:10). The Persian Empire, under the benevolent decree of Cyrus the Great, permitted the Jews to return and rebuild their temple (Ezra 1:1-4). The Nethinims (Hebrew: Nethinim, "given ones") were a distinct class of temple servants, generally understood to be non-Israelite in origin, who had been "given" or dedicated to the service of the sanctuary. Their lineage is often traced back to the Gibeonites, who were conscripted by Joshua (Joshua 9:27), or to captives taken in war. Their duties encompassed the more laborious and menial tasks associated with temple upkeep, such as carrying wood and water for sacrifices. The "children of Solomon's servants" were descendants of the non-Israelite laborers whom King Solomon had conscripted for his extensive building projects, including the construction of the first temple in Jerusalem (1 Kings 9:20-21). Over centuries, both groups became integral to the temple service, showcasing a long-standing tradition of non-Israelite involvement in sacred duties and highlighting the diverse workforce essential for the temple's operation.
Key Themes
The inclusion of Nehemiah 7:60 within the broader census profoundly contributes to several overarching themes in the book of Nehemiah. Firstly, the theme of Restoration and Re-establishment is paramount; the detailed list emphasizes that God's plan for His people's return was comprehensive, encompassing not only the prominent Israelite families but also every necessary role for the proper functioning of the community and the rebuilt temple. The presence of these specific temple servants underscores that all components, no matter how seemingly humble, were vital for the full restoration of worship. Secondly, the theme of Inclusivity in Service is powerfully demonstrated. The Nethinims and Solomon's servants were not Israelites by birth, yet they held crucial and enduring positions in the temple's operation. This highlights God's willingness to use diverse people for His purposes, emphasizing that dedication and service are paramount, regardless of lineage or social standing, echoing principles found in the broader biblical narrative of God's universal reach (Isaiah 56:6-7). Lastly, the meticulous record-keeping throughout Nehemiah 7 underscores the importance of Divine Order and Human Accountability in the work of God. Knowing precisely who was present and what their role was ensured the smooth operation of the community and its sacred duties, reflecting God's character as a God of order, not chaos (1 Corinthians 14:33).
Exposition and Analysis
Key Word Analysis
Derived from the Hebrew verb meaning "to give," this term literally translates to "given ones" or "dedicated ones." It refers to a specific class of temple servants, primarily non-Israelite in origin, who were "given" or devoted to the service of the tabernacle and later the temple. Their duties were often the more menial and laborious tasks associated with temple upkeep, such as carrying wood and water, which were essential for the daily sacrifices and operations. Their inclusion in the census highlights their long-standing and indispensable role in the sacred service, despite their non-Israelite lineage.
This word, meaning "son" or "child," is used here in the sense of "descendants." In the phrase "children of Solomon's servants," it denotes the generational continuity of a specific group that maintained a particular function. It emphasizes that the service provided by Solomon's original conscripted laborers was inherited and continued by their progeny, demonstrating a settled and recognized role within the Israelite community, even across centuries and through the exile.
This term signifies a bondman or servant, indicating a position of subservience or dedicated labor. In the context of "Solomon's servants," it refers to those whom King Solomon had conscripted for his extensive building projects, including the first temple in Jerusalem. These individuals, though not of the tribes of Israel, were integrated into the workforce supporting the temple. Their descendants continued to serve in various capacities related to the temple, becoming a distinct group of temple functionaries alongside the Nethinims, highlighting a tradition of dedicated service within the temple economy.
Verse Breakdown
"All the Nethinims, and the children of Solomon's servants"
This clause precisely identifies two distinct groups of temple functionaries who were part of the returning exiles. Both groups, though historically of non-Israelite origin, had long been integrated into the support structure of the temple. Their collective listing here underscores their recognized and essential role within the re-established religious community. It signifies that the restoration was comprehensive, including even those who performed the less glamorous but vital tasks necessary for the proper functioning of the sanctuary and the community.
"[were] three hundred ninety and two"
This precise numerical count provides the total number of individuals from these two groups who returned from Babylon. The specificity of the number emphasizes the meticulous nature of the census and the importance placed on every person's return and contribution. It highlights the divine order and human accountability involved in the re-population of Jerusalem and the organization of the community for the resumption of temple worship. This exact figure is also found in the parallel account in Ezra 2:58, reinforcing its accuracy and significance as an official record.
Literary Devices
The primary literary device at play in Nehemiah 7:60, and indeed throughout much of Nehemiah 7, is Enumeration or Register. This device involves the systematic listing of names, groups, and precise numbers, serving as a detailed historical and administrative record. Its purpose is to provide an accurate and verifiable account of the returning exiles, establishing their identities, lineages, and designated roles within the re-forming community. The meticulous nature of this enumeration emphasizes the importance of divine order, human accountability, and the comprehensive nature of God's restoration plan. Furthermore, the inclusion of these non-Israelite temple servants alongside the Israelite families subtly employs Inclusivity, acknowledging their vital contribution to the sacred work and the overall communal structure, demonstrating that God's plan encompassed a diverse array of people dedicated to His purposes.
Theological and Thematic Connections
Nehemiah 7:60, by meticulously listing the Nethinims and the children of Solomon's servants, provides a powerful theological statement about the nature of God's kingdom and the value of every participant in His work. It underscores that God's plan for restoration is comprehensive, encompassing not only the prominent leaders and tribal families but also those who perform essential, often unseen, service. The inclusion of these historically non-Israelite groups demonstrates God's inclusive heart, showing that dedication and service to His purposes transcend ethnic or social distinctions. It foreshadows the New Testament understanding of the church as a body where every member, regardless of their background or the perceived prominence of their gift, is indispensable and uniquely gifted for the common good. This verse reminds us that all labor done for the Lord, no matter how humble, is seen, valued, and counted in God's divine economy, contributing to His overarching redemptive narrative.
Reflection and Application
Nehemiah 7:60 offers profound insights for contemporary believers, reminding us that every individual has a vital and irreplaceable role in the grand narrative of God's redemptive work. Just as the Nethinims and Solomon's servants, though not of priestly or Levitical lineage, were essential to the temple's function, so too are all believers vital members of the body of Christ. This verse challenges us to recognize and value all forms of service within the church and community, understanding that even seemingly humble or behind-the-scenes tasks contribute significantly to the greater good and the glory of God. It encourages us to embrace our unique callings, knowing that faithfulness in any capacity is honored by God. Furthermore, it underscores God's faithfulness in gathering and organizing His people for His purposes, ensuring that His work continues through every generation, often through unexpected and diverse individuals. We are called to participate wholeheartedly, valuing every contribution and fostering an environment where all feel seen, valued, and empowered to serve, remembering that true significance in God's kingdom is measured not by human acclaim but by faithful obedience.
Questions for Reflection
FAQ
Who were the Nethinims and the children of Solomon's servants, and why were they significant?
The Nethinims were a class of temple servants, likely non-Israelite in origin, whose name means "given ones" or "dedicated ones." They performed essential, often menial, tasks for the temple, such as carrying wood and water for sacrifices. The children of Solomon's servants were descendants of the non-Israelite laborers whom King Solomon had conscripted for his building projects, including the first temple (1 Kings 9:20-21). Both groups, despite not being of Israelite lineage, had long been integrated into the temple's support structure. Their significance lies in their indispensable role in the daily functioning of the temple and their inclusion in the post-exilic census, which highlights God's inclusive plan for His people and the value of all forms of service within His kingdom, regardless of background.
Why is their specific number (392) mentioned in Nehemiah 7:60, and what does this meticulous counting signify?
The precise number of 392 Nethinims and children of Solomon's servants, also recorded in Ezra 2:58, signifies the meticulous nature of the post-exilic census. This detailed accounting was crucial for several reasons: it established the identity and lineage of the returning exiles, facilitated the organization and allocation of resources for the rebuilding efforts, and ensured the proper re-establishment of temple services. The specificity of the number underscores the importance of order and accountability in God's work. It also emphasizes that every individual, even those in less prominent roles, was valued and essential for the comprehensive restoration of the community and the resumption of worship in Jerusalem. It reflects God's attention to detail and His providential care in gathering every necessary component for His purposes.
Christ-Centered Fulfillment
Nehemiah 7:60, with its meticulous counting of the Nethinims and the children of Solomon's servants, finds its profound Christ-centered fulfillment in the New Covenant community, the Church. Just as these diverse, often overlooked, individuals were essential for the functioning of the physical temple, so too are all believers, regardless of background or perceived status, indispensable members of the spiritual temple, the body of Christ (1 Corinthians 12:27). Jesus Himself, the ultimate "servant," came not to be served but to serve (Mark 10:45), thereby elevating the very concept of humble service. In Christ, the old distinctions of Jew and Gentile, slave and free, male and female, are transcended, as all are "one in Christ Jesus" (Galatians 3:28). The Nethinims, historically "given" to temple service, foreshadow the believer's identity as those "given" by the Father to the Son (John 6:37), called to serve Him in His new covenant temple. Every member, uniquely gifted by the Holy Spirit (1 Corinthians 12:4-11), contributes to the building up of the body, demonstrating the comprehensive and inclusive nature of God's redemptive plan fully realized in Jesus Christ, who gathers people from every tribe and nation to serve Him eternally (Revelation 7:9).