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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Athersatha: That is, Nehemias; as appears from chap. 12. Either that he was so called at the court of the king of Persia, where he was cupbearer: or that, as some think, this name signifies governor; and he was at that time governor of Judea.
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Summary
Nehemiah 7:70 meticulously records the substantial contributions made by the leaders of the returning exiles, with particular emphasis on the extraordinary generosity of "The Tirshatha" (Nehemiah himself). This verse, nestled within the detailed census of the post-exilic community, highlights a pivotal moment of commitment from those in authority to financially and materially support the restoration of Jerusalem's spiritual life, specifically funding the Temple's services and providing for the priesthood. It serves as a powerful testament to collective dedication to God's purposes, setting a precedent for the people's engagement in the ongoing work of rebuilding and re-establishing their covenant relationship.
Context
Literary Context
Nehemiah 7:70 is situated within a crucial section of the book (Nehemiah 7:6-73) that meticulously lists the names and numbers of those who returned from Babylonian exile. This detailed register functions as a second census, echoing the one found in Ezra 2, and is vital for establishing the identity, lineage, and organizational structure of the repatriated community in the land. The verse immediately follows the conclusion of this extensive census, and the subsequent verses (Nehemiah 7:71-72) continue to enumerate contributions from other leaders and the general populace. This strategic placement underscores that, following the successful physical rebuilding of Jerusalem's walls (as chronicled in Nehemiah 1-6 through Nehemiah 6), the next imperative step was to organize the community and secure the necessary resources for the ongoing spiritual and civic restoration. The contributions detailed here directly precede the momentous assembly and reading of the Law in Nehemiah 8, signaling a renewed focus on corporate worship, covenant fidelity, and the re-establishment of proper Temple service.
Historical & Cultural Context
The events depicted in Nehemiah unfold during the Persian Empire's dominion, specifically in the mid-5th century BCE, approximately a century after the initial wave of exiles returned to Judah. The title "Tirshatha" is a Persian administrative term, commonly translated as "governor" or "commissioner," and in the book of Nehemiah, it unequivocally refers to Nehemiah, who was appointed to this high office by King Artaxerxes I. This historical detail highlights the political authority Nehemiah wielded, yet his personal and substantial contribution transcends mere administrative duty, revealing a profound religious commitment. The specific items donated—"drams of gold," "basins," and "priests' garments"—reflect the precise needs of a community striving to rebuild its sacred infrastructure. Gold was a universally recognized medium of exchange and a highly valued commodity for Temple adornment and vessels. Basins were indispensable for various ritual purifications and sacrifices within the Temple. Priests' garments were absolutely critical for the proper functioning of the Levitical priesthood, enabling them to perform their sacred duties according to the detailed prescriptions of Mosaic Law, as found in Exodus 28 and Leviticus 8. This act of generous giving was a common cultural practice for supporting religious institutions throughout the ancient Near East, but for Israel, it was also a profound act of covenant faithfulness and devotion to Yahweh.
Key Themes
This verse powerfully contributes to several overarching themes present in the book of Nehemiah and the broader post-exilic narrative. Firstly, it vividly exemplifies generosity and sacrifice for God's work. The significant contributions, particularly from the highest authority, underscore that the restoration effort was not solely about physical reconstruction but also demanded substantial financial and material commitment from the people. Secondly, the verse highlights the critical theme of leadership by example. Nehemiah, as the Tirshatha, sets an unparalleled standard for giving, which undoubtedly served as an inspiration for others to contribute. This consistent theme of leadership by example is evident throughout the book, from Nehemiah's initial heartfelt prayer and petition in Nehemiah 1 to his tireless efforts in rebuilding the wall despite formidable opposition (e.g., Nehemiah 4). Thirdly, the specific items donated emphasize the crucial theme of support for God's house and priesthood. The focus on gold, basins, and priestly garments clearly indicates an intentional effort to restore proper Temple worship and ensure the functionality of the sanctuary and its dedicated servants. This echoes earlier acts of support for the Temple, such as the contributions for its initial rebuilding under Zerubbabel, as recorded in Ezra 1:4-6, reinforcing the continuous and vital importance of providing for the spiritual center of the nation.
Exposition and Analysis
Key Word Analysis
Verse Breakdown
"And some of the chief of the fathers gave unto the work."
This opening clause establishes a broader context of collective generosity within the leadership of the returning exiles. "Chief of the fathers" refers to the heads of the ancestral houses or clans, indicating that prominent families and tribal leaders were also making significant contributions. This collective action highlights a widespread commitment among the elite to support the ongoing work of restoration, encompassing both the physical infrastructure and the spiritual life of the community. It sets the stage for the specific example of the Tirshatha.
"The Tirshatha gave to the treasure a thousand drams of gold,"
This is the focal point of the verse, singling out the governor, Nehemiah, for his extraordinary contribution. The "treasure" refers to the Temple treasury, the central repository for donations and resources designated for the sanctuary and its operations. The "thousand drams of gold" (1,000 darics) represents an immense sum, emphasizing the magnitude of Nehemiah's personal sacrifice and his unparalleled commitment to the cause, setting a benchmark for generosity and demonstrating his deep personal investment.
"fifty basons,"
In addition to the substantial gold, Nehemiah also contributed fifty basins. As previously noted, these were crucial vessels for Temple service, used in rituals of sacrifice and purification. This specific donation underscores a practical concern for the functionality of the Temple, ensuring that the necessary implements were available for the priests to perform their duties efficiently and in accordance with ritual requirements. It reflects a comprehensive understanding of the needs for proper worship.
"five hundred and thirty priests' garments."
The final item in Nehemiah's donation is a substantial number of garments specifically for the priests. These garments were not merely clothing but were divinely prescribed attire for the Levitical priests, essential for their consecration and for performing their sacred duties (Exodus 28). Providing such a large quantity indicates a deep concern for the proper establishment and support of the priesthood, ensuring that enough priests could be adequately clothed to serve in the restored Temple, thereby facilitating the full resumption of sacrificial and worship practices in a dignified and holy manner.
Literary Devices
The verse employs several literary devices to powerfully convey its message. Exemplar is prominently displayed, as the actions of "the chief of the fathers" and especially "The Tirshatha" serve as a model of sacrificial giving for the entire community. Nehemiah's specific, large-scale donation highlights his role as a leader who not only commands but also personally invests, providing a tangible and inspiring example of devotion and commitment. There is also a strong element of Emphasis achieved through the detailed enumeration of the costly items donated—gold, basins, and garments. This specific listing underscores the substantial nature of the contributions and the significant resources required for the restoration project, highlighting the magnitude of the generosity. Furthermore, the act of giving itself functions as profound Symbolism, representing the community's renewed commitment to God, their spiritual revival, and their dedication to re-establishing the worship of Yahweh in Jerusalem. The gifts are not merely material goods; they are tangible expressions of a rebuilt covenant relationship and a desire for divine favor.
Theological and Thematic Connections
Nehemiah 7:70 speaks profoundly to the theological principle of stewardship and the indispensable importance of supporting God's work. It demonstrates that true spiritual revival and communal restoration are often accompanied by tangible acts of generosity and sacrificial giving. The leaders, particularly Nehemiah, clearly understood that the re-establishment of Jerusalem was not merely a political or architectural endeavor but fundamentally a spiritual one, requiring the restoration of proper worship and the unwavering support of those dedicated to serving God. Their giving was an act of worship, a tangible expression of their faith and commitment to the covenant. This act of providing for the Temple and its ministers echoes the Mosaic Law's provisions for tithes and offerings, emphasizing that faithful living includes material support for the community's spiritual infrastructure and the ongoing work of God.
Reflection and Application
Nehemiah 7:70 offers timeless and profound lessons for believers today regarding our role in supporting the work of God's kingdom. Just as the returning exiles invested their precious resources in rebuilding the physical and spiritual infrastructure of Jerusalem, we are called to contribute to the ongoing mission of the Church and the global spread of the Gospel. This verse challenges us to prayerfully consider our own level of generosity, not just financially, but also in terms of our time, unique talents, and spiritual energy. Leaders, in particular, are given a powerful and convincing example in Nehemiah, who modeled sacrificial giving from the highest position of authority, demonstrating that true leadership involves personal investment. Our contributions, whether large or small, enable ministries to flourish, support those who dedicate their lives to spiritual service, and facilitate the proclamation of God's truth to a world desperately in need. Giving is not merely an obligation or a duty but a profound privilege, an act of worship that reflects a heart devoted to God's purposes and a humble recognition that all we have ultimately belongs to Him. It reminds us that our investment in God's kingdom has eternal significance and yields eternal returns.
Questions for Reflection
FAQ
Was Nehemiah's contribution truly exceptional, or was it just expected of a governor?
While it was certainly expected for leaders in positions of authority to contribute to significant communal projects, Nehemiah's specific donation of "a thousand drams of gold, fifty basons, five hundred and thirty priests' garments" was exceptionally large and noteworthy. A "dram" was a daric, a significant gold coin of the Persian Empire, making 1,000 darics an immense sum, far exceeding a token contribution. This was not merely an obligation but a substantial personal sacrifice that went well beyond what was strictly required, demonstrating his deep personal investment and setting a powerful example for the entire community. It underscored his commitment not just as a political figure but as a devoted spiritual patron of the restoration of Jerusalem and its sacred worship.
What was the purpose of the "basins" and "priests' garments" in the Temple?
The "basins" (Hebrew: mizrâq) were essential vessels used in the Temple for various ritual purposes, primarily for collecting and sprinkling the blood of sacrifices, for libations, or for ritual washing. They were critical for the proper execution of the sacrificial system as prescribed in the Mosaic Law (e.g., Exodus 27:3). The "priests' garments" were the specific, divinely prescribed attire for the Levitical priests, necessary for their consecration and for performing their sacred duties in the sanctuary. These garments, described in detail in Exodus 28, were not just clothing but were integral to the priests' holy office, signifying their separation, dignity, and qualification for service. Donating these items ensured that the Temple could function fully and properly, allowing the priests to carry out their duties according to God's commands and maintain the sanctity of worship.
Christ-Centered Fulfillment
The profound generosity displayed in Nehemiah 7:70, particularly by the Tirshatha, serves as a powerful foreshadowing of the ultimate and most profound act of giving found in the person and work of Jesus Christ. While the post-exilic community gave material wealth to rebuild a physical temple and support its earthly priesthood, Christ, as the Lamb of God who takes away the sin of the world and our Great High Priest who has passed through the heavens, gave Himself as the perfect and ultimate sacrifice. Through His singular offering, He established a new and better covenant (Hebrews 8:6) and built a spiritual temple not made with human hands, comprised of believers (Ephesians 2:19-22). The gold, basins, and garments donated in Nehemiah served to facilitate worship under the Old Covenant, but Christ's finished work on the cross provides direct, unhindered access to God, making every believer a member of a "royal priesthood" (1 Peter 2:9). His giving was not of earthly treasures but of His very life, a perfect and complete offering that eternally cleanses from sin (Hebrews 10:10-14). Thus, the generosity in Nehemiah points forward to the boundless, self-sacrificial love of Christ, who, though He was rich, yet for your sakes He became poor, so that you through His poverty might become rich in God's grace, righteousness, and eternal life.