“God saith concerning his church (Isa 62:6), I have set watchmen upon thy walls, O Jerusalem! This is Nehemiah's care here; for dead walls, without living watchmen, are but a poor defence to a city. I. He appointed the porters, singers, and Levites, in their places to their work. This is meant of their work in general, which was to attend the temple service; it had been neglected in some degree, but now was revived. God's worship is the defence of a place, and his ministers, when they mind their duty, are watchmen on the walls. Or, in particular, he ordered them to be ready against the wall was to be dedicated, that they might perform that service in an orderly and solemn manner; and the dedication of it was its strength. That is likely to be beneficial to us which is devoted to God. II. He appointed two governors or consuls, to whom he committed the care of the city, and gave them in charge to provide for the public peace and safety. Hanani, his brother, who came to him with the tidings of the desolations of Jerusalem, was one, a man of approved integrity and affection to his country; the other was Hananiah, who had been ruler of the palace: for he that has approved himself faithful in less shall be entrusted with more. Of this Hananiah it is said that he was a faithful man and one that feared God above many, Neh 7:2. Note, 1. Among those who fear God truly there are some who fear him greatly, and excel others in the expressions and instances of that fear; and they are worthy a double portion of that honour which is due to those that fear the Lord, Psa 15:4. There were many in Jerusalem that feared God, but this good man was more eminent for religion and serious godliness than any. 2. Those that fear God must evidence it by their being faithful to all men and universally conscientious. 3. God's Jerusalem is then likely to flourish when those rule in it, and have charge of it, who excel in virtue, and are eminent both for godliness and honesty. It is supposed, by some, that Nehemiah was now about to return to the Persian court to have his commission renewed, and that he left these two worthy men in charge with the affairs of the city in his absence. Good governors, when and where they cannot act themselves, must be very careful whom they depute. III. He gave orders about the shutting of the gates and the guarding of the walls, Neh 7:3, Neh 7:4. See here, 1. What the present state of Jerusalem was. The city, in compass, was large and great. The walls enclosed the same ground as formerly; but much of it lay waste, for the houses were not built, few at least in comparison with what had been; so that Nehemiah walled the city in faith, and with an eye to that promise of the replenishing of it which God had lately made by the prophet, Zac 8:3, etc. Though the people were now few, he believed they would be multiplied, and therefore built the walls so as to make room for them; had he not depended upon this he might have thought walls without a city as great a reproach as a city without walls. 2. What was the care of Nehemiah for it. He ordered the rulers of the city themselves, (1.) To stand by, and see the city-gates shut up and barred every night; for in vain had they a wall if they were careless of their gates. (2.) To take care that they should not be opened in the morning till they could see that all was clear and quiet. (3.) To set sentinels upon the walls, or elsewhere, at convenient distances, who should, in case of the approach of the enemy, give timely notice to the city of the danger; and, as it came to their turn to watch, they must post themselves over against their own houses, because of them, it might be presumed, they would be in a particular manner careful. The public safety depends upon every one's particular care to guard himself and his own family against sin, that common enemy. It is every one's interest to watch, but many understand not their own interest; it is therefore incumbent upon magistrates to appoint watches. And as this people had lately found God with them in their building (else they would have built in vain), so now that the wall was built, no doubt, they were made sensible that except the Lord kept the city the watchman waked but in vain, Psa 127:1.”

“Neh 7:1-2 The watching of the city provided for. - Neh 7:1 When the wall was built, Nehemiah set up the doors in the gates, to complete the fortification of Jerusalem (comp. Neh 6:1). Then were the gatekeepers, the singers, and the Levites entrusted with the care (הפּקד, praefici; comp. Neh 12:14). The care of watching the walls and gates is meant in this connection. According to ancient appointment, it was the duty of the doorkeepers to keep watch over the house of God, and to open and close the gates of the temple courts; comp. Ch1 9:17-19; Ch1 26:12-19. The singers and the Levites appointed to assist the priests, on the contrary, had, in ordinary times, nothing to do with the service of watching. Under the present extraordinary circumstances, however, Nehemiah committed also to these two organized corporations the task of keeping watch over the walls and gates of the city, and placed them under the command of his brother Hanani, and of Hananiah the ruler of the citadel. This is expressed by the words, Neh 7:2 : I gave Hanani ... and Hananiah ... charge over Jerusalem. הבּירה is the fortress or citadel of the city lying to the north of the temple (see rem. on Neh 2:8), in which was probably located the royal garrison, the commander of which was in the service of the Persian king. The choice of this man for so important a charge is explained by the additional clause: "for he was a faithful man, and feared God above many." The כּ before אישׁ is the so-called Caph veritatis, which expresses a comparison with the idea of the matter: like a man whom one may truly call faithful. מרבּים is comparative: more God-fearing than many. Neh 7:3 The Chethiv ויאמר is both here and Neh 5:9 certainly a clerical error for the Keri ואמר, though in this place, at all events, we might read ויּאמר, it was said to them. "The gates of Jerusalem are not to be opened till the sun be hot; and while they (the watch) are yet at their posts, they are to shut the doors and lock them; and ye shall appoint watches of the inhabitants of Jerusalem, some to be at their watch-posts, others before their house." יגיפוּ in Hebrew is used only here, though more frequently in the Talmud, of closing the doors. אחז, to make fast, i.e., to lock, as more frequently in Syriac. The infin. absol. העמיד instead of the temp. fin. is emphatic: and you are to appoint. The sense is: the gates are to be occupied before daybreak by the Levites (singers and other Levites) appointed to guard them, and not opened till the sun is hot and the watch already at their posts, and to be closed in the evening before the departure of the watch. After the closing of the gates, i.e., during the night, the inhabitants of Jerusalem are to keep watch for the purpose of defending the city from any kind of attack, a part occupying the posts, and the other part watching before their (each before his own) house, so as to be at hand to defend the city. Neh 7:4 The measures taken by Nehemiah for increasing the number of the inhabitants of Jerusalem. - Neh 7:4 The city was spacious and great, and the people few therein, and houses were not built. ידים רחבת, broads on both sides, that is, regarded from the centre towards either the right or left hand. The last clause does not say that there were no houses at all, for the city had been re-inhabited for ninety years; but only that houses had not been built in proportion to the size of the city, that there was still much unoccupied space on which houses might be built.”

“And I said unto them, let not the gates of Jerusalem be opened until the sun be hot,.... Or until the heat of the day, or near noon; at least not till the sun had been up some time, and shone out clearly, and caused much heat; that if any enemies were near, or lying in wait, they might be discovered, and the inhabitants also up and ready to defend themselves: and while they stand by; according to Aben Ezra, Hanani and Hananiah were to be present at the opening and shutting of the gates, and so Grotius; but these being the chief rulers, it is not likely; but rather those whom they appointed to look after them, these were to stand by while their servants did it; they were not to leave it wholly to them, but to see it done themselves: let them shut the doors, and bar them; or "lay hold" (a) on them, handle them to see whether they are shut fast or not: and appoint watches of the inhabitants of Jerusalem, everyone in his watch, and everyone to be over against his house; no foreigners were to be of the watch, only inhabitants, and those everyone in their turn, and to be placed over against where they dwelt; and so it might be thought would be the more careful and diligent in their watch. (a) "et tractate", Junius & Tremellius; "contrectate eas", Piscator.”

“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.”

“Heart, inspired me to provide inhabitants for the city, as was afterwards done by lot, chap. xi. (Tirinus) — Written. Hence it seems evident that Nehemias here only transcribes this ancient record, of those who came under Zorobabel, and consequently this chapter ought to agree with 1 Esdras ii., as well as with 3 Esdras v. 9., (Haydock) which is now strangely corrupted; so that it can throw no light upon the matter. (Calmet) — Some think that various catalogues were taken, at Babylon, at the first coming to Jerusalem, (Menochius) and at the dedication of the temple; (Tirinus) and that Nehemias refer to a different one from that of Esdras. (Sa) (Lucas) (Tirinus) — Others suppose that changes were introduced, as the families were increased or diminished, in the time of Nehemias; (Tirinus) who, therefore, judged it necessary to write a fresh catalogue, but only adjusted the old one to the present circumstances, including probably the names of those who had returned with Esdras, or with himself. (Calmet) — This seems contrary to the text, a book of, &c., and it would perhaps be as well to allow that the variations arise from transcribers, as all allow that many of the names and numbers are corrupted. (Haydock) — The similarity of Hebrew letters for different numbers might easily occasion this; as we cannot suppose but Esdras would be able to give the total of sixty particular sums. (Watson, let. 5.)”

“GENEALOGY OF THOSE WHO CAME AT THE FIRST OUT OF BABYLON. (Neh. 7:5-38) my God put into mine heart to gather together the nobles, &c.--The arrangement about to be described, though dictated by mere common prudence, is, in accordance with the pious feelings of Nehemiah, ascribed not to his own prudence or reflection, but to the grace of God prompting and directing him. He resolved to prepare a register of the returned exiles, containing an exact record of the family and ancestral abode of every individual. While thus directing his attention, he discovered a register of the first detachment who had come under the care of Zerubbabel. It is transcribed in the following verses, and differs in some few particulars from that given in Ezra 2:1-61. But the discrepancy is sufficiently accounted for from the different circumstances in which the two registers were taken; that of Ezra having been made up at Babylon, while that of Nehemiah was drawn out in Judea, after the walls of Jerusalem had been rebuilt. The lapse of so many years might well be expected to make a difference appear in the catalogue, through death or other causes; in particular, one person being, according to Jewish custom, called by different names. Thus Hariph (Neh 7:24) is the same as Jorah (Ezr 2:18), Sia (Neh 7:47) the same as Siaha (Ezr 2:44), &c. Besides other purposes to which this genealogy of the nobles, rulers, and people was subservient, one leading object contemplated by it was to ascertain with accuracy the parties to whom the duty legally belonged of ministering at the altar and conducting the various services of the temple. For guiding to exact information in this important point of enquiry, the possession of the old register of Zerubbabel was invaluable.”

“These are the children of the province that went up out of the captivity,.... Who were of the province of Judea, as it was now reduced, and came up out of the captivity of Babylon through the edict of Cyrus; see Ezr 2:1, where the same preface is given to the list of names as here; and from hence to the end of Neh 7:69 the same account is given of persons and families as there, with some little difference of numbers and names; in some instances there are more in this list, in others fewer, which may be thus accounted for; that list was made in Babylon, when, upon the edict of Cyrus, the Jews, who intended to go up with Zerubbabel, gave in their names, and they were registered; but this was made when they came to Jerusalem; now some of those that gave in their names changed their minds, and tarried in Babylon, and some might die by the way, which makes the numbers fewer in some instances; and others who did not give in their names at first, but, being better disposed towards their own country, followed after and joined those which were returning, and increased the number of others; to which may be added what Abendana observes, that in Ezra an account is given of those that came out of the captivity by the companies, in which they came not genealogized, and had a mixture of persons of other families in them, and some that had no genealogy; but afterwards, when they were genealogized according to their families, a register of their genealogies was made, and is what Nehemiah now found, and here gives; and, as for difference of names, that may be owing to the carelessness of copiers, or to the different pronunciation of names, or some men might have two names; the matter is of no great moment. the same account is given of persons and families as there, with some little difference of numbers and names; in some instances there are more in this list, in others fewer, which may be thus accounted for; that list was made in Babylon, when, upon the edict of Cyrus, the Jews, who intended to go up with Zerubbabel, gave in their names, and they were registered; but this was made when they came to Jerusalem; now some of those that gave in their names changed their minds, and tarried in Babylon, and some might die by the way, which makes the numbers fewer in some instances; and others who did not give in their names at first, but, being better disposed towards their own country, followed after and joined those which were returning, and increased the number of others; to which may be added what Abendana observes, that in Ezra an account is given of those that came out of the captivity by the companies, in which they came not genealogized, and had a mixture of persons of other families in them, and some that had no genealogy; but afterwards, when they were genealogized according to their families, a register of their genealogies was made, and is what Nehemiah now found, and here gives; and, as for difference of names, that may be owing to the carelessness of copiers, or to the different pronunciation of names, or some men might have two names; the matter is of no great moment. Nehemiah 7:70 neh 7:70 neh 7:70 neh 7:70And some of the chief of the fathers gave unto the work,.... Of building the city and the temple, and for that service, Ezr 2:68, the Tirshatha gave to the treasure a thousand drachms of gold; each of which was one pound sterling, and so amounted to so many pounds: of these "dracmons", or "darics", a Persian coin, mention is made in Ezr 2:69, they were golden staters, or shekels and had their name as is said, not from Darius, the father of Xerxes, though it is certain, from Herodotus (d), that he coined golden money; but from some other king of the same name, more ancient (e), which must be Darius the Mede; and if they are the same with the Adarcon in Ezr 8:27 as they seem to be, then those in Ch1 29:7 were pieces of money not so called in the times of David, but of Ezra, the writer of that book: whether this Tirshatha was Zerubbabel, or Nehemiah, is not easy to say, since this donation is not the same with that in Ezra, not made at the same time nor are the gifts the same, nor the persons that gave them. Zerubbabel was Tirshatha when the Jews came out of Babylon, and Nehemiah now: fifty basins; which were vessels, in the which the blood of the sacrifices was received and out of which it was sprinkled: five hundred and thirty priests' garments; which were laid up in the wardrobe, and used on occasion. (d) Melpomene, sive, l. 4. c. 166. (e) Scholiast. in Aristoph. Eccles. p. 741, 742. So Harpocration. Lexic. in voce and Suidas on the same word.”

“Athersatha; that is, Nehemias, as appears from chap. viii. 9. Either that he was so called at the court of the king of Persia, where he was cup-bearer, or that, as some think, this name signifies governor; and he was at that time governor of Judea. (Challoner) — Roman Septuagint insinuates that the princes gave these things “to Nehemias.” (Calmet) — Alexandrian Septuagint, “They gave for the work, unto Athersatha.” — Protestants, “The Tirshatha gave,” &c. (Haydock) — Thersa means, “he fed,” and satha, “he caused to drink.” (Tirinus) — The A, at the beginning, is only the article. (Haydock) Bible Text & Cross-references: Nehemias appointeth watchmen in Jerusalem. The list of those who came first from Babylon. 1 Now *after the wall was built, and I had set up the doors, and numbered the porters and singing men, and Levites: 2 I commanded Hanani, my brother, and Hananias, ruler of the house of Jerusalem, (for he seemed as a sincere man, and one that feared God above the rest), 3 And I said to them: Let not the gates of Jerusalem be opened till the sun be hot. And while they were yet standing by, the gates were shut, and barred: and I set watchmen of the inhabitants of Jerusalem, every one by their courses, and every man over-against his house. 4 And the city was very wide and great, and the people few in the midst thereof, and the houses were not built. 5 But God had put in my heart, and I assembled the princes and magistrates, and common people, to number them: and I found a book of the number of them who came up at the first, and therein it was found written: 6 *These are the children of the province, who came up from the captivity of them that had been carried away, whom Nabuchodonosor, the king of Babylon had carried away, and who returned into Judea, every one into his own city. 7 Who came with Zorobabel, Josue, Nehemias, Azarias, Raamias, Nahamani, Mardochai, Belsam, Mespharath, Begoai, Nahum, Baana. The number of the men of the people of Israel: 8 The children of Pharos, two thousand one hundred seventy-two. 9 The children of Saphatia, three hundred seventy-two. 10 The children of Area, six hundred fifty-two. 11 The children of Phahath Moab, of the children of Josue and Joab, two thousand eight hundred eighteen. 12 The children of Elam, one thousand two hundred fifty-four. 13 The children of Zethua, eight hundred forty-five. 14 The children of Zachai, seven hundred sixty. 15 The children of Bannui, six hundred forty-eight. 16 The children of Bebai, six hundred twenty-eight. 17 The children of Azgad, two thousand three hundred twenty-two. 18 The children of Adonicam, six hundred sixty-seven. 19 The children of Beguai, two thousand sixty-seven. 20 The children of Adin, six hundred fifty-five. 21 The children of Ater, children of Hezecias, ninety-eight. 22 The children of Hasem, three hundred twenty-eight. 23 The children of Besai, three hundred twenty-four. 24 The children of Hareph, a hundred and twelve. 25 The children of Gabaon, ninety-five. 26 The children of Bethlehem, and Netupha, a hundred eighty-eight. 27 The men of Anathoth, a hundred twenty-eight. 28 The men of Bethazmoth, forty-two. 29 The men of Cariathiarim, Cephira, and Beroth, seven hundred forty-three. 30 The men of Rama and Geba, six hundred twenty-one. 31 The men of Machmas, a hundred twenty-two. 32 The men of Bethel and Hai, a hundred twenty-three. 33 The men of the other Nebo, fifty-two. 34 The men of the other Elam, one thousand two hundred fifty-four. 35 The children of Harem, three hundred and twenty. 36 The children of Jericho, three hundred forty-five. 37 The children of Lod, of Hadid and Ono, seven hundred twenty-one. 38 The children of Senaa, three thousand nine hundred thirty. 39 The priests: The children of Idaia, in the house of Josue, nine hundred and seventy-three. 40 The children of Emmer, one thousand fifty-two. 41 41The children of Phashur, one thousand two hundred forty-seven. 42 The children of Arem, one thousand and seventeen. The Levites: 43 The children of Josue and Cedmihel, the sons 44 Of Oduia, seventy-four: The singing men: 45 The children of Asaph, a hundred forty-eight. 46 The porters: The children of Sellum, the children of Ater, the children of Telmon, the children of Accub, the children of Hatita, the children of Sobai: a hundred thirty-eight. 47 The Nathinites: The children of Soha, the children of Hasupha, the children of Tebbaoth, 48 The children of Ceros, the children of Siaa, the children of Phadon, the children of Lebana, the children of Hagaba, the children of Selmai, 49 The children of Hanan, the children of Geddel, the children of Gaher, 50 The children of Raaia, the children of Rasin, the children of Necoda, 51 The children of Gezem, the children of Asa, the children of Phasea, 52 The children of Besai, the children of Munim, the children of Nephussim, 53 The children of Bacbuc, the children of Hacupha, the children of Harhur. 54 The children of Besloth, the children of Mahida, the children of Harsa, 55 The children of Bercos, the children of Sisara, the children of Thema, 56 The children of Nasia, the children of Hatipha, 57 The children of the servants of Solomon, the children of Sothai, the children of Sophereth, the children of Pharida, 58 The children of Jahala, the children of Darcon, the children of Jeddel, 59 The children of Saphatia, the children of Hatil, the children of Phochereth, who was born of Sabaim, the son of Amon. 60 All the Nathinites, and the children of the servants of Solomon, three hundred ninety-two. 61 And these are they that came up from Thelmela, Thelharsa, Cherub, Addon, and Emmer: and could not shew the house of their fathers, nor their seed, whether they were of Israel. 62 The children of Dalaia, the children of Tobia, the children of Necoda, six hundred forty-two. 63 And of the priests, the children of Habia, the children of Accos, the children of Berzellai, who took a wife of the daughters of Berzellai, the Galaadite, and he was called by their name. 64 These sought their writing in the record, and found it not: and they were cast out of the priesthood. 65 And Athersatha said to them: That they should not eat of the Holies of Holies, until there stood up a priest, learned and skilful. 66 All the multitude, as it were one man, forty-two thousand three hundred sixty, 67 Beside their men-servants and women-servants, who were seven thousand three hundred thirty-seven: and among them, singing men and singing women, two hundred forty-five. 68 Their horses, seven hundred thirty-six: their mules, two hundred forty-five: 69 Their camels, four hundred thirty-five, their asses, six thousand seven hundred and twenty. [ Hitherto is related what was written in the record. From this place forward goeth on the history of Nehemias. ] 70 And some of the heads of the families gave unto the work. Athersatha gave into the treasure a thousand drams of gold, fifty bowls, and five hundred and thirty garments for priests. 71 And some of the heads of families gave to the treasure of the work, twenty thousand drams of gold, and two thousand two hundred pounds of silver. 72 And that which the rest of the people gave, was twenty thousand drams of gold, and two thousand pounds of silver, and sixty-seven garments for priests. 73 And the priests, and the Levites, and the porters, and the singing men, and the rest of the common people, and the Nathinites, and all Israel, dwelt in their cities.”