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 7:71 meticulously records the substantial and sacrificial contributions made by "the chief of the fathers," the leading figures of the Israelite community, towards the monumental rebuilding efforts in post-exilic Jerusalem. This verse, detailing immense quantities of gold and silver, powerfully illustrates the profound generosity, unwavering dedication, and exemplary stewardship of the Israelite leadership in supporting the restoration of both the physical city walls and the spiritual center, the temple. It underscores their deep commitment to God's work and establishes a compelling precedent for communal responsibility and investment in divine purposes, even amidst challenging circumstances.
Context
Literary Context
Nehemiah 7:71 is strategically placed within a detailed register of those who returned from Babylonian captivity, a list that largely mirrors the account found in Ezra 2. Following the enumeration of families and their numbers (Nehemiah 7:6-69), this verse, along with the subsequent verses (Nehemiah 7:70-72), transitions from a census of people to a record of their material contributions. These donations, specifically from the "chief of the fathers" (heads of ancestral houses) and the people, were designated for "the treasure of the work," referring to the ongoing effort of rebuilding the temple and the city walls of Jerusalem, which lay in ruins after decades of neglect. This act of profound giving immediately precedes the pivotal public reading of the Law in Nehemiah 8, underscoring that the community's commitment to physical restoration was intrinsically linked to their spiritual renewal and re-establishment of their covenant relationship with God.
Historical & Cultural Context
The historical setting for Nehemiah is the mid-5th century BCE, during the reign of Artaxerxes I, a period when the Jewish community was striving to re-establish its national and religious identity in Judah after enduring decades of Babylonian exile. Jerusalem was a desolate city, its defensive walls broken, and its temple, though rebuilt by Zerubbabel, still lacked full security and glory. The Persian Empire, having conquered Babylon, permitted and even supported the Jewish return and rebuilding efforts, as evidenced by decrees from Cyrus and Artaxerxes. The contributions of gold and silver mentioned in this verse reflect the economic realities and currency systems of the Persian Empire, where the daric (dram) was a prominent gold coin. Culturally, communal giving for sacred projects was a deeply ingrained tradition in Israel, dating back to the construction of the Tabernacle and Solomon's Temple. Such contributions were not merely financial transactions but profound expressions of devotion, communal ownership, and renewed covenant faithfulness, signifying the people's investment in God's dwelling place and the security of their holy city.
Key Themes
This verse powerfully contributes to several foundational themes prevalent throughout the book of Nehemiah. Firstly, it highlights Generosity and Sacrifice, showcasing significant voluntary contributions of precious metals from the community's leadership. The "chief of the fathers" led by exemplary action, offering substantial amounts of gold and silver, demonstrating their deep commitment to God's work and the restoration of their homeland. Secondly, it underscores the critical importance of Support for God's Work, as these donations were specifically directed towards "the treasure of the work," emphasizing the collective responsibility to finance and sustain the divine mandate of rebuilding the temple and the city. This tangible investment was crucial for the practical execution of Nehemiah's vision, demonstrating that spiritual renewal often requires concrete material backing. Thirdly, the active involvement of the "chief of the fathers" exemplifies Leadership by Example, fostering a spirit of unity and generosity within the community and encouraging widespread participation in the monumental task. This leadership sets a powerful precedent, inspiring others to contribute to the collective good, as seen in the collaborative efforts detailed in Nehemiah 3. Finally, the verse reflects the Post-Exilic Dedication and renewed spiritual fervor of the returned exiles, who, having experienced the consequences of disobedience and exile, now sought to honor God through their resources and labor, rebuilding not just physical structures but also their covenant relationship and communal life.
Exposition and Analysis
Key Word Analysis
This term, derived from a root meaning "to shake," refers to the head, whether literal or figurative. In this context (H7218), it signifies the most prominent, principal, or highest-ranking individuals. Applied to "the fathers," it denotes the leaders or heads of the ancestral clans, indicating that the contributions came from the most influential and respected members of the community. Their position implied not only social standing but also spiritual and communal responsibility, as they were expected to lead by example in matters of faith and civic duty, underscoring their role as patrons of the rebuilding effort.
This word (H1871) refers to the Persian gold coin, the daric, which was a standard unit of currency in the Achaemenid Empire. Weighing approximately 8.4 grams, 20,000 darics represented an immense sum of gold. Its use highlights the historical period under Persian rule and the significant economic capacity of the Israelite leaders. The sheer quantity signifies the considerable wealth and profound dedication of the donors, reflecting a substantial investment in the restoration project.
This term (H4488) refers to the mina, a unit of weight rather than a coin, typically equivalent to 50-60 shekels, or about 500-600 grams. 2,200 pounds of silver thus constituted a massive quantity, further emphasizing the scale of the contributions. The combination of gold and silver, in such vast amounts, underscores the preciousness and value of the offerings, indicating a deep sacrificial commitment to the restoration project and the re-establishment of Jerusalem's infrastructure and sacred spaces.
Verse Breakdown
"And [some] of the chief of the fathers gave"
This opening clause highlights the initiative and leadership role of a select group of prominent individuals in initiating and demonstrating generosity. The phrase "[some] of" suggests that while these leaders were highly influential, it refers to a specific, perhaps representative, group among them who took the lead in this significant act of giving. Their voluntary contribution set a powerful example for the entire community, demonstrating commitment from the highest levels of society and inspiring broader participation.
"to the treasure of the work"
This phrase precisely specifies the destination and purpose of the contributions. "The treasure" refers to the treasury or storehouse, indicating a designated fund for collective use. "The work" explicitly denotes the ongoing, divinely mandated project of rebuilding Jerusalem's walls and the temple, which was central to the restoration of their national, spiritual, and communal identity. This phrase emphasizes that the giving was not for personal gain but for a sacred, communal purpose—the physical and spiritual renewal of Israel in their homeland.
"twenty thousand drams of gold, and two thousand and two hundred pound of silver"
These precise figures quantify the immense scale and preciousness of the donations. The mention of both gold and silver, in such large quantities, underscores the significant value and sacrificial nature of the offerings. This level of generosity demonstrates a deep commitment, profound sacrifice, and unwavering belief in the importance of the restoration project, reflecting the renewed spiritual fervor and dedication of the returned exiles to re-establish God's presence among them and secure their future.
Literary Devices
While primarily a factual record, Nehemiah 7:71 employs several literary techniques to convey its profound message. Enumeration is clearly present, meticulously listing the specific quantities of gold and silver contributed. This precise accounting serves to emphasize the sheer magnitude of the donations and provides a concrete, verifiable record of the community's commitment. Furthermore, the act of recording these large sums can be seen as a powerful form of Exemplification, presenting the "chief of the fathers" as models of extraordinary generosity, dedication, and leadership for the rest of the community and for future generations. The sheer scale of the contributions, though factual, also evokes a sense of awe and might be perceived as a subtle form of Hyperbole in its emotional and spiritual impact, underscoring the overwhelming and sacrificial level of their commitment to God's work. The verse's concise, declarative style lends it an authoritative and impactful tone, reinforcing the significance of these acts of giving.
Theological and Thematic Connections
Nehemiah 7:71 is a powerful testament to the theological principle that genuine spiritual revival and commitment to God's covenant are often accompanied by tangible acts of devotion, particularly in the form of generous giving towards His purposes. The contributions of the "chief of the fathers" were not merely financial transactions but profound acts of worship, demonstrating their deep trust in God's provision and their unwavering commitment to His redemptive plan for Israel. Their willingness to sacrifice immense wealth for the rebuilding of Jerusalem and the temple reflects a mature understanding that material resources are to be stewarded for divine ends, contributing directly to the establishment and flourishing of God's kingdom on earth. This generosity also underscores the corporate nature of faith, where the community, led by its elders, collectively participates in God's redemptive work, ensuring the physical infrastructure necessary for spiritual life and worship.
Reflection and Application
Nehemiah 7:71 offers timeless principles for believers today, challenging us to deeply consider our own posture towards stewardship and generosity in light of God's kingdom. Just as the "chief of the fathers" demonstrated exemplary giving for the physical restoration of Jerusalem and the temple, we are called to be faithful stewards of the resources God entrusts to us, channeling them towards the advancement of His kingdom in our contemporary context. This involves thoughtfully supporting our local churches, global mission endeavors, and ministries that faithfully proclaim the Gospel, make disciples, and serve humanity. The leaders' willingness to give sacrificially, even after returning from exile to a desolate land, reminds us that true generosity flows from a heart dedicated to God's purposes, regardless of personal circumstances or perceived scarcity. It calls us to reflect on whether our giving—whether financial, time, or talent—truly reflects our commitment to God's "work" in the world, recognizing that our contributions are vital for building up the spiritual "house of God," the church, and extending His love and truth to a broken world.
Questions for Reflection
FAQ
What was the significance of these contributions in Nehemiah's time?
The contributions recorded in Nehemiah 7:71 were profoundly significant for several reasons. Firstly, they provided essential financial and material resources for the monumental task of rebuilding Jerusalem's walls and the temple, which were crucial for the physical security and spiritual life of the returned exiles. Without such substantial investment, the practical work of reconstruction would have been severely hampered. Secondly, these donations demonstrated the deep commitment and renewed spiritual fervor of the Israelite community, particularly its leadership, after decades of exile. This act of generous giving was a tangible expression of their faith and dedication to God's covenant, signifying a collective investment in their national and religious identity. It also served as a powerful example for the rest of the people, fostering unity and encouraging widespread participation in the restoration efforts, as seen in the subsequent chapters detailing the building of the walls (e.g., Nehemiah 3).
How much would "twenty thousand drams of gold, and two thousand and two hundred pound of silver" be worth in modern terms?
Estimating the exact modern value is challenging due to fluctuating metal prices, differing historical weights, and the incomparable purchasing power of ancient currency. However, we can approximate the immense scale.
Combined, these contributions represent a sum well over $10 million in modern value, underscoring the extraordinary wealth and generosity of the "chief of the fathers" and the immense resources dedicated to the "work." It was a truly colossal donation for its time, reflecting a profound commitment to the rebuilding of God's city and temple.
Christ-Centered Fulfillment
While Nehemiah 7:71 describes a specific act of material giving for the physical rebuilding of Jerusalem, its underlying themes profoundly foreshadow the ultimate work of Christ and the nature of God's divine economy. The sacrificial generosity of the "chief of the fathers" for the "treasure of the work" points to the ultimate divine generosity found in God's unparalleled gift of His Son. Just as the Israelites gave their most precious possessions to restore the earthly temple and city, God gave His most precious possession—His only Son—to accomplish a far greater and eternal restoration: the redemption of humanity and the building of a spiritual temple, the Church. Jesus Christ is the true and ultimate "treasure of the work," for it is through His perfect life, atoning death, and glorious resurrection that the work of salvation is accomplished (e.g., John 3:16). He is the cornerstone upon whom God's spiritual house is built, a house not made with human hands but composed of believers, living stones united in Him (e.g., Ephesians 2:20-22). The sacrificial giving in Nehemiah anticipates the ultimate sacrifice of the Lamb of God, who takes away the sin of the world, whose precious blood (e.g., 1 Peter 1:18-19) secured our spiritual restoration, making us part of God's eternal temple. Our contemporary giving to God's work, inspired by the Holy Spirit, becomes a grateful response to this ultimate, incomparable gift, participating in the ongoing building of His kingdom until Christ's glorious return.