Exegetical and Hermeneutical Commentary of Nehemiah 7:1

Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed,

Ch. Neh 7:1-5 . Nehemiah’s dispositions for the protection of the City

1. the doors ] We saw in Neh 6:1 that this alone remained to be done to complete the walls. Those who were responsible for the doors are mentioned in Neh 3:1; Neh 3:3; Neh 3:6; Neh 3:13-15. Nehemiah’s completion of the great work is celebrated by the son of Sirach, ‘And among the elect was Neemias whose renown is great, who raised up for us the walls that were fallen, and set up the gates and the bars, and raised up our ruins again’ ( Sir 49:13 ).

the porters and the singers and the Levites ] The ‘porters’ were a guild whose ordinary duty it was to guard the entrances and defences of the Temple. In the unsettled state of affairs, when he was in constant expectation of attacks from without, and was conscious of intrigues going on within the walls, Nehemiah entrusted the protection of the whole city to this body of trained ‘police,’ and augmented their force by other available trained bands, i.e. the musicians and the main body of Levites, who assisted the priests in the Temple services. The mention of ‘the Levites’ generally after that of the two special classes is noticeable, but in some measure they were regarded in Nehemiah’s time as distinct, cf. Neh 12:47, Neh 13:5-10. They were already a disciplined and organised set of men. The great majority could apparently be relied on to support the policy of Nehemiah and Ezra. Nehemiah put the keeping of the walls into their hand, with the duty of superintending the watch, and of organising a system of sentinel-work among the citizens themselves ( Neh 7:3). The fact that Nehemiah thus trusted these Levites, and Temple servants, indicates that they sympathised with him in his scheme of a religious constitution for the Jews, which would completely exclude the Samaritan and the foreigner.

Fuente: The Cambridge Bible for Schools and Colleges

Since the watch of the temple had hitherto been kept by porters, singers, and Levites 1 Chr. 26:1-19, so now the watch of the entire city was committed to men of the same three classes, their experience pointing them out as the most suitable persons.

Fuente: Albert Barnes’ Notes on the Bible

Neh 7:1-7

Now it came to pass, when the wall was built.

The guardian of the holy city

I. His care for Jerusalems protection. It is a beneficent law of our nature that the more true affection is exercised it increases in strength, and knits the heart to its object in firmer bonds. This beautiful law, of the growth of affection by its exercise, is still more exemplified in the labour of love for Christs name sake, and for the promotion of His truth in the earth. Thus it was that the suffering and sacrifice which Nehemiah had endured for Jerusalem bound him to it by stronger ties, and drew him to seek its good with deepening affection. He had wept over its desolation in the night; he had toiled, through many days, for its restoration; and, when its walls were now rebuilt, how could he but cherish a tender solicitude, lest any danger should befall the home of his heart? Was it not enough to fill him with sorrowful apprehension that false men were within the walls of Zion, and that, under the name of Israelites, they were ready to betray the dearest interests of their nation into the hands of the heathen? Then, as strong walls are no sufficient protection without faithful watchmen, he set apart true men, to keep guard in the common danger.

1. We remark the character of the men to whom he committed this high trust. I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem. My brother Hanani. The expression of fraternal relation is simple and dignified, but warm and affectionate. The brothers heart speaks the word, and utters in it a brothers love, glowing with a brothers pride, over one so dear, ready to help in a work so Divine. It is deeply interesting to observe how often, in the procedure of grace, God hallows the social affections, by grafting on their stock a Divine love; and how large a portion of the inspired history of the religious life is a record of kindred dear in the same households, united in the same faith, walking together to the better country. Abraham and Sarah, Jacob and Joseph, Moses and Aaron, James and John, Martha and her sister Mary, and Lazarus, with many more revered names in Scripture story, united in the bonds of nature and also of grace, prove how true God is to His promise–I will take you one of a city, and two of a family, and I will bring you to Zion. Hananiah, the other patriot, here entrusted with charge over the holy city, receives this high encomium, He was a faithful man, and feared God above many. There was special need for this superior fidelity and piety in the watchmen of Zion then; and the same necessity demands such graces still in all who have charge in the Church of God.

2. We notice the nature of the charges given to these faithful men. Walls and gates are set around the city of God, not to foster indolence, but to aid active defence, and by this means to secure the guardian care of Omnipotence. This Divine help is ever sure to those who are willing by Gods grace to help themselves, and who stand on their watchtower, in the attitude of vigilance. This is an operation of faith, and an effect of that wisdom that is from above. Sound principles of truth are believed, not for the purpose of lying in the mind as a dead letter, or to be in themselves a certain defence against danger, but they are embraced to be used as a shield in times of assault, to be applied to the practical conduct; and if they are loosely held, the enemy will break through them to wound the heart, as surely as these foes of Jerusalem would have entered it by the gates or walls, had these been unguarded. The word is, Take unto you the whole armour of God, that ye may be able to stand. Faith everywhere sets on this enterprise its indubitable seal. The city, we are told, was large and great; but the people were few within, and the houses were not builded. It was reared in the sure confidence of a future increase, according to the promise, Jerusalem shall be inhabited, as towns without walls, for the multitude of men and cattle therein. In like manner, everything devised and done for the kingdom of Christ may be planned on the largest scale, to accord with the amplitude of the purpose of grace. There is room in the heart of God for all sinners of mankind, would they but trust His love.

II. His effort for Jerusalems purity. In a work of God, the completion of one service to His honour makes way for the commencement of another. A holy heart feels no desire to rest in complacency after the labour of one enterprise is finished, as if enough were done for a while to come.

1. We remark in this the means he adopts to secure the purity of Jerusalem. He owns, with grateful humility, the Divine source of all his plans of wisdom for the good of Jerusalem. My God put into mine heart. All holy desires, all good counsels, all just works are from God; and it is right to ascribe to Him the glory of these precious gifts. The great thinkers of the world–the men whose vocation it is to exercise thought for the instruction of others–are under paramount obligation to give honour to the Father of lights for every grand or good idea He discovers to their mind. God is specially the author of all gracious purposes in the hearts of His children, and of every good counsel for the advancement of His kingdom. It is in this frame of exultant gratitude to the Lord for all good counsels that Nehemiah says, My God put into mine heart to gather together the nobles, and the rulers, and the people, that they might be reckoned by genealogy. Recent events, no doubt, suggested reasons for making sure who belonged to the tribes of Israel; and God, by opening His servants mind to the force of these reasons, rendered the path of duty plain. False men had lately appeared in the congregation of the Lord, claiming a place in it, who were not of it, but were proving traitors to its dearest interests. At this time, then, when much depended on the possession of a true heart in the children of Zion, the heads and people of Judah were convened, that all might be reckoned by genealogy.

2. We notice the fidelity Nehemiah evinces to secure the purity of Jerusalem. Many went up to the holy city who could not show their fathers house, whether they belonged to Israel or no. Some of them would prove in their conduct they were the people of God; but they could not as yet produce evidence of their genealogy as the seed of Jacob. In like manner, want of assurance of personal salvation bars the way of no sinner in applying to Christ; and if any follow on to seek Him, He will in no wise cast them out, though they may not be able for the present to express their sure hope of eternal life. Some at this time in Jerusalem were friends of Zion, of this description, truly belonging to Israel in spirit, but unable, meanwhile, to prove their relation. But others were there of a different class, and, perhaps, also of a different character. Some of the priests sought their register among those who were reckoned by genealogy, but it was not found. (verse 64). In the fidelity, therefore, of these patriots to purify from alloy the congregation of the Lord, we have an example for the imitation of the universal Church of Christ. Purity of communion in a Church is essential to its healthful condition, and to its success in spreading religion in the world. A diseased member in the natural body may gradually destroy the vital functions of the entire frame; and so, in the mystical body of Christ, one member unsound in heart will impair the spiritual action of the whole, just as one Achan in the camp occasioned the defeat of all the army of Israel. This register, used by the servant of God to ascertain who were the children of Zion, may suggest to us the joyous assurance that God knows all His true Israel, and will take means, in due time, to make them known. Oh! what a privilege to find Tour name in the Lambs book of life in that day! On the other hand, what a dismay to discover then it is not there! (W. Ritchie.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

CHAPTER VII

Nehemiah makes use of proper precautions in guarding the city

gates, 1-4.

He proposes to reckon the people according to their genealogies;

and finds a register of those who came out of Babylon, with

Zerubbabel, 5-7.

A transcript of the register, 8-10.

Account of those who came from other provinces; and of priests

who, because they could not show their register, were put away

from the priesthood as polluted, 61-65.

The sum total of the congregation: of their men-servants and

maid-servants; singing men and women; horses, mules, camels, and

asses, 66-69.

The sums given by different persons for the work, 70-72.

All betake themselves to their several cities, 73.

NOTES ON CHAP. VII

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

i.e. When I had taken order that the Levites should be summoned from all places to celebrate the dedication of the wall, as it was done, Neh 12:27.

Fuente: English Annotations on the Holy Bible by Matthew Poole

Now it came to pass, when the wall was built, and I had set up the doors,…. Which was not done when Sanballat sent his first letter, but now was, Ne 6:1,

and the porters and the singers, and the Levites were appointed; not to attend the doors of the gates of the wall, but to return to their service in the temple, who had been employed in one thing or another, while the wall and gates were building and repairing; see Ne 3:17.

Fuente: John Gill’s Exposition of the Entire Bible

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 ( , 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. 1Ch 9:17-19; 1Ch 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. 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 before 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. is comparative: more God-fearing than many.

Neh 7:3

The Chethiv is both here and Neh 5:9 certainly a clerical error for the Keri , though in this place, at all events, we might read , 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.” in Hebrew is used only here, though more frequently in the Talmud, of closing the doors. , to make fast, i.e., to lock, as more frequently in Syriac. The infin. absol. 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. , 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.

Fuente: Keil & Delitzsch Commentary on the Old Testament

The Completion of the Wall.

B. C. 445.

      1 Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed,   2 That I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared God above many.   3 And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house.   4 Now the city was large and great: but the people were few therein, and the houses were not builded.

      God saith concerning his church (Isa. lxii. 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, v. 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, Ps. xv. 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, Zech. viii. 3, c. 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, Ps. cxxvii. 1.

Fuente: Matthew Henry’s Whole Bible Commentary

Nehemiah – Chapter 7

Putting Others in Charge, Verses 1-4

The wall was finished, and it seemed the work of Nehemiah was done. The Levitical porters and singers were appointed. It is uncertain whether these Levites were appointed for the regular service of the temple or for some special service in connection with the wall. It would seem they would have already had those places filled in the temple, since they were there from the earliest time of the reconstruction of the temple (Ezr 3:10-11), and Ezra had reorganized this work after his return as well (implied by Ezr 8:15-20). It seems likely these were chosen for the dedication of the wall (Neh 12:27 ff), the singers to join in the praise and the porters to guard the city gates.

Far from seeking to set himself up as a king, as Sanballat, Tobiah, and Geshem had accused him, Nehemiah instead turned over the administration of the city of Jerusalem to others. He chose Hanani, his brother who had brought him the news of the walls’ state of disrepair when he was still in the king’s palace at Shushan, and Hananiah, the ruler of the palace. What Hananiah’s office entailed is not clear, but some think it is probably comparable to that formerly known as the “treasurer” under the kings. Nehemiah held him to be a faithful man who feared God (respected and reverenced Him) more than most men. Since Nehemiah stayed in Judah and did not return to Shushan for twelve years it is to be expected that he continued as governor of the province.

Nehemiah gave instructions concerning opening and closing the gates and doors of the wall. This appears to be in an effort to guard the sanctity of the city and to see that God’s statutes and commandments in the law were observed. They were to remain closed until the sun was well up and were to be closed and barred in the evening. The appointed guard was to stand by to assure this was done. There was evidently considerable traffic in and out of the city, since most of the people continued to live outside in the smaller towns and villages. These probably came and went a lot in coming to temple worship. Nehemiah begins here to note the lack of inhabitants in the city. The walls were restored, the temple was rebuilt and its worship re-established, but the houses remained in ruin. Few people actually made their homes in the city.

Fuente: Garner-Howes Baptist Commentary

THE DIFFICULTIES OF REBUILDING

The opening chapter acquaints us with Nehemiahs very soul. The heart of the man is here exposed and the reader is permitted his deepest thought. He inquires after the remnant left in Jerusalem and learns that they are in great affliction and reproach, the walls of the city broken down, the gates burned, and he not only sits him down to weep, but mourns for days and fasts and prays before the God of Heaven, and his prayer as reported in chapter 1, Neh 1:5-11, is a model of intercession, while chapters 2 to 7 record the result of that petition before God.

These seven chapters suggest three things:

First, the strain of prayer and the exercise of patience. Chapters 1 and 2,

The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,

That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem.

And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire.

And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of Heaven,

And said, I beseech Thee, O Lord God of Heaven, the great and terrible God, that keepeth covenant and mercy for them that love Him and observe His commandments:

Let Thine ear now be attentive, and Thine eyes open, that Thou mayest hear the prayer of Thy servant, which I pray before Thee now, day and night, for the Children of Israel Thy servants, and confess the sins of the Children of Israel, which we have sinned against Thee: both I and my fathers house have sinned.

We have dealt very corruptly against Thee, and have not kept the commandments, nor the statutes, nor the judgments, which Thou commandedst Thy servant Moses.

Remember, I beseech Thee, the word that Thou commandedst Thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations:

But if ye turn unto Me, and keep My commandments, and do them; though there were of you cast out unto the uttermost part of the Heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set My name there.

Now these are Thy servants and Thy people, whom Thou hast redeemed by Thy great power, and by Thy strong hand.

O Lord, I beseech Thee, let now Thine ear be attentive to the prayer of Thy servant, and to the prayer of Thy servants, who desire to fear Thy Name: and prosper, I pray Thee, Thy servant this day, and grant him mercy in the sight of this man. For I was the kings cupbearer (Neh 1:1-11).

Neh 2:1-20.

And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, that wine was before him: and I took up the wine, and gave it unto the king. Now I had not been beforetime sad in his presence.

Wherefore the king said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart. Then I was very sore afraid,

And said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers sepulchres, lieth waste and the gates thereof are consumed with fire?

Then the king said unto me, For what dost thou make request? So I prayed to the God of Heaven.

And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers sepulchres, that I may build it.

And the king said unto me, (the queen also sitting by him,) For how long shall thy journey be? and when wilt thou return? So it pleased the king to send me; and I set him a time.

Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah;

And a letter unto Asaph the keeper of the kings forest, that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me.

Then I came to the governors beyond the river, and gave them the kings letters. Now the king had sent captains of the army and horsemen with me.

When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly that there was come a man to seek the welfare of the Children of Israel.

So I came to Jerusalem, and was there three days.

And I arose in the night, I and some few men with me; neither told I any man what my God had put in my heart to do at Jerusalem: neither was there any beast with me, save the beast that I rode upon.

And I went out by night by the gate of the valley, even before the dragon well, and to the dung port, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire.

Then I went on to the gate of the fountain, and to the kings pool: but there was no place for the beast that was under me to pass.

Then went I up in the night by the brook, and viewed the wall, and turned back, and entered by the gate of the valley, and so returned.

And the rulers knew not whither I went, or what I did; neither had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work.

Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burnt with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach.

Then I told them of the hand of my God which was good upon me; as also the kings words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for this good work.

But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn, and despised us, and said. What is this thing that ye do? will ye rebel against the king?

Then answered I them, and said unto them, The God of Heaven, He will prosper us; therefore we His servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem (Neh 2:1-20).

I sat down and wept, and mourned certain days, and fasted, and prayed before the God of Heaven (Neh 1:4). There are people who make easy work of prayer. They either repeat what their mothers taught them in infancy, Now I lay me down to sleep, or else they think over what they would like to have and lightly tell God about it at night or in the morning; or else they remember the famous story of the saint who was heard to say, Well, Lord, Pm glad we are on the same good terms! Good-night! and the whole exercise is finished. Or perhaps, as possibly the greater multitude, forget to pray before retiring, awake in the night and remember it, and while formulating the phrases, fall to sleep again.

There are people who never pray without agonizing. They hold a conviction that any appeal addressed to God must be voiced in sobs if heard in Heaven, and they take on prayer tones and assume sorrow, contrition, agony of soul, and such are wont to think that no one prays who does not cry aloud; but while such patented prayers produce strange and almost revolting feelings on the part of the discerning, it remains a fairly well established fact that true praying is no easy or lackadaisical task.

The prayer of Jacob at Peniel was no slight mental exercise. It consisted not in framing a few petitions. It is described in the Book as a wrestling with God all the night through, a clinging that would not let Him go without a blessing. Abraham in praying for Sodom, continued his petition; advanced his requests and did not let God go until the best possible proffer was secured. Moses in agony for Israel reached the point where he begged that if God would not bless them, He should blot his name out of the Book of remembrance. In Gethsemane, Jesus remained on knees and wrestled with the Father and not only cried in agony, If it be possible, let this cup pass from Me, but sweat great drops of blood.

Prayer is no mere passing of time in talk; prayer is no mere opportunity of literary expression or homiletical arrangement; prayer, at its best, is an agony; prayer, at its best, utterly exhausts; prayer consumes!

Christ, Himself, in teaching us how to pray, employed the illustration of the importunate widow who would not be turned aside but, prostrate before the unjust judge, kept her petitions going until he was wearied with her. Many times I have heard Dwight L: Moody pray and the memory of it will never pass from my mind. I am perfectly confident that a five-minute prayer passing Moodys lips exhausted him more than five hours of hard physical labor would have done; more than the hour sermon that followed, for while Moody assumed no agonizing tones, prayer with him was indeed a soul exercise. He went trembling into the presence of God, as Esther approached the king. He ordered his cause before Him as one who felt that the highest human interests and holiest were at stake. He came not back until he was conscious that he had been heard and his hearts request was fully before God.

Listen to the language of Nehemiahs prayer; I beseech Thee, O Lord God of Heaven * * Let Thine ear now be attentive and Thine eyes open. I pray before Thee now, day and night (Neh 1:3; Neh 1:6). Hear his confession of sin, Both I and my fathers house have sinned, Remember, I beseech Thee, and again, O Lord, I beseech Thee, let now Thine ear be attentive to the prayer of Thy servant. Grant him mercy in the sight of this man, for he was the kings cupbearer.

But if prayer is exhausting, to wait for the answer is equally if not more so; for the man who truly prays is impatient. He yearns; he longs! Nehemiahs prayer seems to have been made in the month Chisleu, or December, and he waited until Nisan or April, before he had a chance with the king. Four months is a long time to wait when every moment is freighted with anxiety. The reports that had come to him of the condition of his loved city and its sacred temple, and of these blood relatives to whom he was bound as only a Jew is bound to his own, made every day of waiting seem like an eternity.

John Knox was heard, in a secret place behind the hedge-row, to pray, O God, give me Scotland or I die. Three times the passer-by heard this petition, wrung from his soul, and yet even Knoxs agony never exceeded that of Nehemiahthe waiting, weeping man!

Think what it would mean to you if the temple that we are now demolishing at Tenth Street had been in such state for years, and the place to which we were once wont to go and gladly worship God, and in which we once waited with such delightful songs and profitable exercise of soul, was never to rise again, and we knew that only God could call back its towers and make possible the completion of its auditorium and breathe His own Spirit, like a soul, into the same!

Joseph Parker said, Can we hear of sacred places burning without a single tear? Could we hear of St. Pauls cathedral being burned down without feeling we had sustained an irreparable loss, and if anything happened to that grand old Abbey at Westminster, we should feel as if a sacred place was gone, a sanctuary indeed, and as if it were every Englishmans duty to help put it up again.

When the cathedral at Rheims was destroyed, the entire Christian world revolted and grieved, and justly so; but that was a matter of pride rather than of passion. We may be moved with the report that the mansion on the boulevard has burned, but the souls deeps are smitten when one stands before the smoldering ashes of his own home, the place where he has thought and wrought, hoped and helped, planned and prayed. In a great sense, such a place is an essential part of life itself, and to smite it is to smite the soul of man.

To wait for the new building to come, to abide patiently until the walls rise again, and to look unto God who alone can bring order out of chaos, victory out of defeat, restoration out of despair; that is the strain for which few men are sufficient, but under which Nehemiah stood steadfastly.

But the whole of exhausting is not in waiting. Nehemiah proved sufficient for a second thing, namely, the exhausting stimulus of seeing plans perfected.

There are people who imagine that all weariness is over when once a work is well begun, clearly under way, with every prospect of completion. On the contrary, the opposite is true. That is when and where the truest exhaustion takes place. Its exhilaration we grant; its stimulus is often mistaken for strength; but it is none the less consuming.

Some years ago Mrs. Riley and myself sat down to think through plans for a home. Weeks we spent upon those plans, and they were weeks of pleasure. Anticipation played conspicuous part and the enthusiasm of new thought for this convenience and that cheered and encouraged, but when the building time came, the constant watch and care-taking concern was exhausting.

The members of the building committee of the First Baptist Church would bear kindred testimony. I doubt if any building the city of Minneapolis holds, had more time expended in thinking through plans than the two buildings upon the plans of which we have been engaged for years. They have been drawn three times, and the utmost endeavor was put into every detail, and yet the actual construction itself, while stimulating, has proven also exhausting. It may be difficult for racers to wait the word Go, and it is; and when once the race is commenced, the very stimulus of prospective victory leads one to forget self and muscles are not conscious of the strain, but with joy yield themselves to their task. The goal, however, never fails to find an exhausted runner.

But the greatest difficulty of this rebuilding is found in a third circumstance, namely, the increasing load of every conceivable opposition.

This opposition took varied forms; in fact, almost every form possible to Satanic suggestion.

Its first form was scorn. Sanballat and Tobiah laughed, What do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? wilt they revive the stones out of the heaps of the rubbish which are burned?

Then, with a great guffaw they continued, Even that which they build, if a fox go up, he shall even break down their stone wall (Neh 4:2-3).

What so hard to endure as scorn; what so difficult to bear as a laugh? It stings like a hornet! It is one of the things against which it is hard to go. The Professor who teaches evolution also teaches his students that ridicule is an insult to science. They know its power and they also know that that subject deserves it; and on that account they wince at the very suggestion. But, on any subject, ridicule is hard to bear. However the true builder, a leader like Nehemiah and his co-laborers go on joining wall to wall and will not be laughed out of court on a great and needful enterprise.

Seeing this, Sanballat and Tobiah changed voices, and, joining with Arabians, Ammonites and Ashdodites, they were very wroth, and conspired all of them together to come and to fight against Jerusalem, and to hinder if (Neh 4:7-8). The man who makes fun of you, when he finds his laughter ineffective, and your success assured, comes to hate, and if possible, to hurt. Human nature does not change through the coming and going of the centuries. All our enemies are of a kind; mockery at first, murder afterward. But, Gods man can commonly meet the true adversaries, Satans servants.

A far more difficult opposition is that recorded in the fifth chapter, the opposition of ones own. The Jews now join their complaints with the others, and the great cry of the people and their wives against their brethren was this:

We, our sons, and our daughters, are many: therefore we take up corn for them, that we may eat, and live.

Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.

There were also that said, We have borrowed money for the kings tribute, and that upon our lands and vineyards.

Yet now our flesh is the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought unto bondage already: neither is it in our power to redeem them; for other men have our lands and vineyards (Neh 5:2-5).

For the moment they forgot that no man among them had sacrificed as Nehemiah had sacrificed, and, in reckoning their losses, they overlooked the circumstance that he had shaken his lap out, leaving himself nothing. That was a harder opposition than was created by Sanballat and Tobiah.

The disappointment of Christs life was not in the fact that He faced the Cross; He came to do that. It was not in the cruelty of the nails that crushed His tender flesh; from all eternity that had been anticipated! But, His agony was in the lifting up a heel against Him by one out of the little circle, dear to Him. Never was sarcasm reduced to such keen edge and more deeply felt than in the Garden of Gethsemane when Christ, looking into the face of Judas, said, FRIEND, wherefore art thou come?

FRIENDwhat that must have meant to Judas! If he knew the Scriptures, like a flash, Psa 41:9 filled his thought. My own familiar FRIEND, in whom I trusted, which did eat of My bread, hath lifted up his heel against Me (Psa 41:9).

And yet again how he would recall the words of the great Zechariah (Zec 13:6), And one shall say unto him, What are these wounds in Thine hands? Then He shall answer, Those with which I was wounded in the house of My FRIENDS.

Blessed is the man, the members of whose house join with him in his enterprises; and cursed indeed is he who endures their opposition.

But Satan has other methods of opposition than scorn, warfare and domestic rebellion. In the sixth chapter Sanballat tried to effect a companionship and consequent compromise with Nehemiah. Four times over he sends requesting that they meet together for a conference and adjust their differences. The recent Convention of Baptists is now heralded as a triumph of brotherly love. The whole session has gone by and only a single protest characterized it, and only one man voiced that complaint and the newspapers have been filled with jubilation of the reports of peace. The fundamentalists have subsided and the path of the future is smooth! Such is the glared acclaim; and that in the face of the fact that in the last twelve months the most flagrant denials of the faith that ever passed the lips of Baptist men, or dribbled from the pens of Baptist writers, have gone brazenly into print. The peace that comes by a compromise of principle, a conference that results to the satisfaction of Gods enemies, a conference that follows a fellowship of Satanic plans; these are, after all, the most effective hindrances to the truth of God. And it is written to the eternal credit of Nehemiah that he fell into no such trap, but declined the conference, resented the approach, rejoicing that he had escaped the pit digged for him, and recorded the fact that the wall was finished on the twentieth and fifth day of the month, being completed in fifty-two days.

And this same man who had led in the building now organized to hold what he had gained, and the result was a revival.

Mark

THE STABLE FEATURES OF THIS REVIVAL

It commenced in a careful canvass of returned captives. The seventh chapter of the Book of Nehemiah would amaze the modernist, should he read the same. That individual imagines that the social surveys of the last few years constitute a twentieth century novelty, but here three thousand years ago Nehemiah orders a census taken with a view to knowing the strength of Israel and sounding out his possible resources, the fuller carrying out of which has seldom been equalled and never surpassed. The report rendered by the commissioned workers was perfect. He took count of the last man and of his possessions, and when it was finished, Nehemiah knew how many people he had upon whom he could dependforty-two thousand three hundred sixty, besides seven thousand three hundred thirty-seven servants and two hundred forty-five singing men and singing women.

There is a suggestion there for modernists; better count rather than estimate! My candid judgment is that the one sin that characterizes more ministers than any other is estimating versus counting. I went into a church where the preacher had claimed a congregation of forty-four hundred, and counted exactly twenty-two hundred seats, including the choir gallery; and in another church largely over-estimated, reporting six thousand, and counted exactly thirty-two hundred including the choir. Better count than estimate. One might greatly reduce his crowd but would increase his reputation for veracity and increase his self-respect. The man who goes to battle had best not count on soldiers he does not have, and the church of God is militant and cannot win its victories with congregations that are estimated, but never existed.

The relation, however, to such a careful reckoning of ones resources to a revival is intimate and logical. I am inclined to think that of the years of my pastorate in this church, no single meeting held in it has accomplished more for it than the two years campaign that commenced with a most careful canvass of the membership. A canvass itself suffices to bring a conviction of responsibility to the individual, and to waken interest in the task to be undertaken by the entire people. Nehemiah knew the principles of a revival thirty centuries ago as well as the evangelist knows them today.

The second feature of this revival is significant in the last degree: The Word of God was produced and read to all the people.

It was no brief reading; it went on for hours, from morning until midday, .before the men and the women, and those that could understand; and the ears of all the people were attentive unto the Book of the Law (Neh 8:3).

There will never be a revival of religion without a revival of Bible reading. We are publishing more Bibles than ever before in human history, but the individual is not reading the Bible as much as his father did, and the whole church of God feels the relapse. When the Christian takes his Book in hand and abides with it by the hour, when the family begins the day by reading a chapter from the Book, when the, preacher turns from textual sermons and revives expository preaching, when the Sunday School ceases from lesson helps and pores over the text itself, the revival will be well on the way.

There never will be strength in the church until we feed on the Bread from Heaven and on the meat of Gods Word; until we hold the milk bottle of that same Word to the lips of babes. If we would have a revival we must bring the Bible from its shelf of neglect; if we would have a revival we must exalt it against the charges of infidelity; if we would have a revival we must rescue the people themselves from indifference to this Book. We are novel readers now; we are readers of the daily newspapers; some few of the more industrious, are magazine readers; a smaller company still, are book-readers, but the Church of God waits Bible reading; and if the day of Bible study should suddenly break in upon usand there are some signs of it then as sure as day follows night, an unspeakable blessing immeasurable in extent, infinitely desirable in character, will fall on the sons of man.

But note again, Repentance, fasting, and a fresh covenant follows (Neh 8:9 to Neh 12:39). Impenitent people will never become Bible students. The gormandizing crowd will never give itself to Gods Word; the pleasure-seeking will never enter into covenant with the Lord.

However, if, in the wisdom of His grace, the present Bible movement voices itself in the fundamentals association, and the thousands of Bible conferences that have been held, in the Bible Unions of China and England, and America, shall result in earnest and sincere and increasing study of the Scriptures, we may well expect repentance to follow. Men will break with sin and will no longer make a god of their bellies, but will fast; and out of this conviction self-control will come and a fresh covenant, made in sincerity, and destined to be kept in the power of the Holy Spirit.

So much for the stable features of revival, let us conclude our Book study with

THE STUBBORN FACTS OF RE-OCCUPATION

These are recorded in chapters 11 to 13, and the first one that we face is this: The Jerusalem dwellers were recorded as especially favored. The rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city (Neh 11:1).

It is a significant suggestion: Jerusalem, the city of the king; Jerusalem, the captial city of the land; Jerusalem, the subject of every Jews love, and the choice of every Jews living.

It does make a difference where one lives. A Minneapolis minister, returning from the Orient, a few years since, in an address before the Baptist ministers, said, I spent some days in Jerusalem; it is a bum town!

But only the readers of the Old Testament know what the ancient Jerusalem was and what it meant to every living Jew. It was more than the capitol; it was more than the city of the king: it was more than beautiful; it was, to them, Divine! They believed that God Himself was there; and in a sense they were correct, for He had made every pledge of His Presence in the Temple, and He performed His promise. Ones life, in no small measure, is the result of ones location.

I think I may be pardoned in passing, if I pay tribute to this city. I declare it my conviction that life has meant more to me, that the burdens have pressed less heavily upon my shoulders, that the joy of living has itself been increased, and that I hold a confidence against decrepitude and old age that would be impossible, if I lived in a city less charming than this beautiful metropolis. Life is profoundly affected by location. In the northern woods of Minnesota I stumbled suddenly and unexpectedly upon a small house. I was hungry and supposed myself beyond the pale of civilization. Going in I was met at the door by a charming looking woman to whom I said, I am hungry and have a party of four friends with me; would it be possible for you to give us a dinner? She graciously answered, It would be a delight to give you a dinner; bring your friends in. When the dinner was over and I tried to pay her, she declined to receive anything, and it was only by leaving the money on the table that I could force it upon her. She said, I have not seen a living face, except that of my little son, for three months; you cannot imagine the pleasure this dinner has been to me, for it has meant companionship. I asked, Will you tell me why you live here away from all civilization and friends?

Yes, sir, I live here with pleasure and with joy. In Southern Illinois I dragged a miserable existence; in these north woods my health is recovered and living is a joy.

Who will say that location has nothing to do with living. Jerusalem! Ah, that was the city coveted by every Jew, and the tenth man permitted to dwell there dwelt not only nigh to the Temple but nigh to God; and whatever else may be said of the Jew, it was the acme of his existence that he believed God and sought to live near God.

You will find again that in this city special provision was made for the priests and Levites. God never forgets those He calls to be His special servants !

There are special promises made to all Gods people! In fact, Dean Frost, our former great-souled co-laborer, used to say that there were thousands of promises in the Bible, and that with a solitary exception, they were all made to Gods own, and that exception was salvation proffered to the sinner. But while all Gods people are the subject of promises, the servant whose entire time is devoted to Gods work is the subject of His special promise, and the object of His constant care. The Levite was never forgotten; the priest was never overlooked. By law the provisions made for them both were adequate.

I meet a good many ministers who tell me they feel it incumbent upon them to look out for themselves, and judging by their conduct, they are keen on the job. They hunt for positions; they seek compensation; they corral opportunities. It all raises a serious question, whether one has much to do with the subject of caring for himself if he be the true servant of God, or whether it is sufficient for him to devote himself to that service and leave the whole question of his care to Him who careth and never faileth.

Finally, by the Law of the Lord certain were excluded from the city. Chapter 13.

Mark who they were: Ammonites and Moabites were not to come into the congregation of God forever, and note the reason, They met not the Children of Israel with bread and with water, but hired Balaam against them that he should curse them (Neh 13:2).

It is a grievous thing to refuse help to Gods people in the hour of their need. It is more grievous, a thousand-fold, than the average man imagines. It is not a rejection of the people onlyit is a rejection of Him. The twenty-fifth chapter of Matthew is a further presentation of this subject. The great day of Judgment has come; men are separated to the right and to the left, after the manner of sheep and goats, and the King is saying to them on His right hand,

Come, ye blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world:

For I was an hungred, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in:

Naked, and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ye came unto Me.

Then shall the righteous answer Him, saying, Lord, when saw we Thee an hungred, and fed Thee? or thirsty, and gave Thee drink?

When saw we Thee a stranger, and took Thee in? or naked, and clothed Thee?

Or when saw we Thee sick, or in prison, and came unto Thee?

And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.

Then shall He say also unto them on the left hand, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels:

For I was an hungred, and ye gave Me no meat: I was thirsty, and ye gave Me no drink:

I was a stranger, and ye took Me not in: naked, and ye clothed Me not: sick, and in prison, and ye visited Me not.

Then shall they also answer Him, saying, Lord, when saw we Thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee?

Then shall He answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me.

And these shall go away into everlasting punishment: but the righteous into life eternal (Mat 25:34-46).

And yet this is not the only sin that excludes. After all, it is not sin that does exclude, save the sin of having rejected Jesus. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him (Joh 3:36).

Fuente: The Bible of the Expositor and the Evangelist by Riley

EXPLANATORY NOTES.] The second section of this book (chaps. 712:43) furnishes a description of the further efforts of Nehemiah to increase and insure the prosperity of the community in Judah and Jerusalem: first, by securing Jerusalem from hostile attacks; then, by seeking to increase the population of the city; and, lastly, by endeavouring to bring the domestic and civil life of the people into conformity with the precepts of the law, and thus to furnish the necessary moral and religious basis for the due development of the covenant people.Keil. It is generally supposed that Nehemiahs return to Persia must be inserted after Neh. 12:43; the remainder of the book narrating his later reforms. Bishop Hervey, however, suggests that the work stopped immediately after the events narrated in Neh. 6:16-19, and that chapter 7 goes on to relate the measures adopted by Nehemiah upon his return with fresh powers.

Neh. 7:1-3. The watching of the city provided for.

Neh. 7:1. Porters singers Levites were appointed] In olden time each had a separate work. The porters guarded the gates of the temple. They were reckoned by genealogies, and separated into various divisions (see 1Ch. 9:17-27; 1Ch. 26:1-19). The singers had charge of the service of song (1Ch. 6:31), and their brethren the Levites were appointed unto all manner of service of the tabernacle of the house of God (1Ch. 6:48). Under the present extraordinary circumstances 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.Keil.

Neh. 7:2. The ruler of the palace] The marshal or chamberlain of the vice-regal court which Nehemiah had maintained in Jerusalem.Jamieson.

Neh. 7:3. Let not the gates be opened until the sun be hot] In the East it is customary to open the gates of a city at sunrise, and to bar them at sunseta rule which is very rarely, and not except to persons of authority, infringed. Nehemiah recommended that the gates of Jerusalem should not be opened until broad day. An earlier opening might expose the city to a sudden surprise. By day the special guard were to watch; by night the inhabitants.

Neh. 7:4. The city was large and great, &c.] Broad on both sides regarded from the centre. After the fashion of Oriental towns, the houses standing apart, with gardens and orchards intervening.

Neh. 7:5-69. Genealogy of those who came at the first out of Babylon] Nehemiah 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; but the discrepancy is sufficiently accounted for from the different circumstances in which the two registers were takenthat of Ezra having been made up at Babylon, while that of Nehemiah was drawn out in Juda, 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; and for guiding to exact information in this important point of inquiry the possession of the old register of Zerubbabel was invaluable.Jamieson.

Neh. 7:39-42. The priests] Only four of the courses returned from the captivity,

Neh. 7:43. The Levites] Assistants of the priests in Divine worship.Keil.

Neh. 7:44. The singers] Only sons of Asaph returned.

Neh. 7:45. The porters] Door-keepers.Keil.

Neh. 7:46-56. The Nethinims] See on chap. Neh. 3:26;

Neh. 7:57-60. Solomons servants] Doubtless those whom Solomon enslaved of the Canaanites (see 1Ki. 9:20-21). Their descendants were probably regarded as engrafted into Israel, as were the Gibeonites.Crosby.

Neh. 7:70.] With Neh. 7:69 the register ends, and the thread of Nehemiahs history is resumed. He was the Tirshatha or governor, and the liberality displayed by him and some of the leading men for the suitable equipment of the ministers of religion forms the subject of the remaining portion of the chapter. Their donations consisted principally in garments. In the East a present of garments, or of any article of use, is conformable to the prevailing sentiments and customs of society. Drams of gold] i. e. darics. A daric was a gold coin of ancient Persia, worth 1 5s.

Neh. 7:71. Pound of silver] i. e. mina (sixty shekels, or 9).

Neh. 7:73. So all Israel dwelt in their cities] The utility of these genealogical registers was thus found in guiding to a knowledge of the cities and localities in each tribe to which every family anciently belonged.Jamieson.

HOMILETICAL CONTENTS OF CHAPTER 7

Neh. 7:1-3, Finished Work.

Neh. 7:2. The Best Testimonial.

Neh. 7:4. The Spaciousness and Emptiness of the City of God.

Neh. 7:5. Family Traditions.

Neh. 7:70-72. The Enthusiasm of Generosity.

Neh. 7:73. Toilers Resting.

FINISHED WORK

Neh. 7:1-3. Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed, that I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared God above many. And I said unto them, Let not the gates of Jerusalem, be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house.

THE narrative has traced the progress of the workits inception, its difficulties, its opponents; now the last stone has been lifted into its place, and Nehemiah looks upon his finished work. This is fitting; it is beautiful, but withal uncommon. God saw everything that he had made, and behold it was very good. And the evening fell upon a finished world. Father, the hour is come. I have glorified thee on the earth: I have finished the work which thou gavest me to do. And when the darkness at the crucifixion rolled away, the sun looked upon a finished redemption. Of John the Baptist and Paul the Apostle it is written, they finished their course, as if there were no incompleteness of character or tasks left undone. Uncommon!

I. Every man has some work to do. It is well surely, it is needful certainly, that we be reminded that business is a sacred thing, and that duty is a bow set in the firmament that is above every one of us. Right and wrong are not theological terms to be accurately defined in Christian pulpits, and spasmodically sought on holy days. The word work has all but infinite meanings. It was fitting that the man who perhaps more than any other in our country has taught the sacredness of work should have a medal struck in his honour when he reached the patriarchal age of eighty. That in us which is best and truest says that the man whom we delight to honour is he who can widen our conception of duty, who can cherish in us the faith that this is Gods world, not the devils world, and that life is more important than death. To live in this spirit is no childs play. A merchant who strives to conduct a large business on Christian principles, who endeavours to divest himself of the prejudices of habit and the customs of those around him, will soon discover that the commonplace honesty is the best policy is not true in the first and most obvious interpretation which is put upon it. Let any one of us try to take up the petty details of each days work and ennoble them by the spirit in which they are done, and it shall not be easy. But be it remembered that, after all, the formation of his character is a mans true work. Every work should bear relation to the one indispensable thing, meetness to be partakers of the inheritance of the saints in light.

II. Few men leave their tasks complete. Finished workthat suggests unfinished work. Nehemiah, the rebuilder of Jerusalem, reminds us of David, the projector of Jerusalem. There is much of human feeling in those words of David in which he refers to his unpermitted purpose. Shortly before his deathat that period of life when men become prophetiche assembled the chiefs of the people, and said, I had in mine heart to build a house of rest for the ark of the covenant of the Lord, and for the footstool of our God, and had made ready for the building: but God said unto me, Thou shalt not build a house for my name. Solomon thy son, he shall build my house and my courts (1 Chronicles 28). Much work is planned but never executed; more is begun which is not completed. There were brave men before Agamemnon, only no poet arose to sing their deeds. He who, sitting in the hull of some forest tree, first struck out upon the sea was one of the bravest men who ever lived, but his name those who heard it have not transmitted. Yet the art of ship-building had its birth in that mans brain. There is an element of sadness in the fact that David only gathered the materials to build the temple. The idea of that temple floated in his mind, lay concealed there; grew slowly, as all great things grow. Even the pattern was partly conceived. Nothing was wanting but a Divine permission, and that was withheld. David was happy in that the work was entrusted to his son Solomon. For that man is honoured who conceives a noble project, and sees his children rise up to carry it out. When in this best and truest sense is fulfilled the old promise that after the fathers shall come up the children, it is well. Such a man may well take a farewell of the world, and say, Lord, now lettest thou thy servant depart in peace. Perhaps that man is happier who, like Nehemiah, lives to complete his own work. One hardly knows. Of one thing we may be certainthis is the exception, the other is the rule. There are few cemeteries in which you will not find a broken column; broken not by accident, or stress of weather, but by the sculptors hammer, to indicate that the life of him who sleeps beneath was snapped asunder, his purposes suddenly hindered. As, however, God does not work without a purpose and a plan, there must be, there is, a meaning in this. The world is a huge clock-work. Each man is a part of and necessary to the whole. The individual is insignificant. His work is partial. Division of labour is necessary. One mans skill needful to all mens well-being. One country has what another lacks. Life is a series of beginnings. A human life is little more than a beginning. Threescore years and ten are too few in which to accomplish much. No day without a line was a motto of Sir Joshua Reynolds. Most men might imitate a famous carver, who when he exhibited his work wrote underneath, Lysippus has something more to add to this. In the artists mind the picture is perfect, on his canvas the picture is incomplete. It is only in a relative sense, only with mental reserve and understood apology, that any man can say of himself, I have finished the work. The story of our joint work is pictured in the history of our cathedrals. Norman barons, pious queens, monks of a long-forgotten age, and bishops of to-day have prayed and begged, toiled and given, to make them what they are. This is the conclusion of the whole matter. We work for eternity. We are strangers and sojourners, as all our fathers were.

III. He that doeth the will of God abideth for ever. His work may not abide. Nehemiahs did. A builders work is lasting. All necessary work is not. The eloquence of Chalmers will one day be only a memory; the bridges of Brunel and Stephenson will tell their tale to many generations. But the influence of Chalmers will abide. Your task may not be permanent; it has in it some permanent element. What is greater than the work? The man who does it. An invading army may destroy Nehemiahs wall, but not the memory of Nehemiahs character. The temple of David and Solomon is destroyed, but the Church has preserved their songs and copied their example in building a house for the Lord. They abide for ever. Let us do our work reliant on Him who is the same yesterday, to-day, and for ever.

ILLUSTRATIVE POEM:

SOMETHING LEFT UNDONE.

Labour with what zeal we will,

Something still remains undone,

Something uncompleted still

Waits the rising of the sun.

By the bedside, on the stair,

At the threshold, near the gates,

With its menace or its prayer,

Like a mendicant it waits;

Waits, and will not go away;

Waits, and will not be gainsaid;

By the cares of yesterday

Each to-day is heavier made;

Till at length the burden seems

Greater than our strength can bear,

Heavy as the weight of dreams,

Pressing on us everywhere.

And we stand from day to day,

Like the dwarfs of times gone by,

Who, as Northern legends say,

On their shoulders held the sky.Longfellow.

THE BEST TESTIMONIAL

Neh. 7:2. I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared God above many.

The obscure men and women of the Bible furnish a study as interesting as it is practically inexhaustible. Who was Hanani? A brother of Nehemiah, who took a journey to Susa to visit his brethren (Neh. 1:2). Who was Hananiah? Ruler of the palace at Jerusalem. No further biographic facts are discoverable. Apelles approved in Christ (Rom. 16:10). Approved in Christ; what character lies behind that commendation! But how little of the private history of Apelles can investigation furnish. So with Pauls friends in general. Nehemiah and Hanani. Two brothers whose paths diverged. They started in life together: one scaled the heights until he stood on the steps to the throne; the other moved in the quiet vales of lowly life. Both retained allegiance to the God of their fathers; both maintained loyalty to conscience; and each reverenced the other. A not too common thinga brothers testimony to a brothers virtue. For though the description of a faithful God-fearing man grammatically applies to Hananiah, it is equally applicable in fact to Hanani. He preferred Jerusalem above his chief joy. A prophet is often without honour in his own country. A mans foes shall be they of his own household. To be sympathetic with the loads we see on others, forgetful of our own, argues no small degree of saintliness. Nehemiah honoured himself by honouring Hanani and Hananiah.

I. A true mans relation to God. Hananiah feared God above many. Religious reverence, a fear that hath not torment, was the basis of his character. The God of my father, the God of Abraham, and the fear of Isaac was Jacobs description of his God. Old Testament fear melts into New Testament faith and love. Patriarchs and prophets lived under the constraining influence of the fear of God; apostles and martyrs felt the sweet reasonableness of the love of Christ. The phrase is changed, but not the substance. Life hath its centre not in self, but in God. Selfishness is the most ignoble motive of action. All true life begins with God. The cross of our Lord Jesus Christ is the ladder between the earth on which we stand and the heaven in which God dwells. Christ came not to destroy. He expounded, illumined, fulfilled the descriptions of religious life he found already. Do not take old-time reverence out of your holy fear of God whilst you infuse into it more of the warmth of love and trust. Our God is more fully revealed to us; but their God is our God for ever. Serve the Lord with fear, and rejoice with trembling, urges the Psalmist; Work out your own salvation with fear and trembling, counsels the Apostle.

II. A true mans relation to his fellows. Hananiah, a faithful man. Firm, stable, enduring; a trustworthy man. In a judge this is integrity; in a witness, truth. Fear and faithfulness are inseparable. Our modern equivalents are profession and practice, creed and conduct The path reveals the purpose, the life confirms the lip. Faith, if it hath not works, is dead, being alone. Faulty conduct does not adorn a faultless creed. Notable devotion in church must be supported by noteworthy uprightness in business. If the temple of our character rests upon pillars of dishonesty, its rottenness and instability will soon appear. If the first table of commandments be written in the chancel, the second table must be suspended in the counting-house. Sanctify the Lord God in your hearts. Only thus can you sanctify him in your lives. A Christian man ought to be able to show a bold front to the world. Let him strive ever to keep a conscience void of offence toward men as well as toward God. If the laws of trade are not compatible with the laws of God, so much the worse for the laws of trade. You may bend if you will, but alas if you cringe because you must! You must forgive your enemies, you must not fear them. Men of the world seal the lips of (so-called) Christian men when these show inconsistencies in life. Would you reprove sin? Then your daily life must rebuke it. Do you desire to maintain the character of a God-fearing man? The penalty you must pay is to deserve the character of a faithful man. He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

III. A true mans reward in this world. I gave Hananiah charge over Jerusalem. Loyalty and royalty are not far apart. Those who will rule must learn to obey. Hananiah had been faithful over a few things, he was now to be made ruler over many things. No vote of thanks for what he had done. No testimonial raised. Simply higher work and more of it. Capacity creates responsibility. Power demands performance. To him that hath shall be given.

Application.

1. Graduate in the school of Christ. There is no limit to your knowledge except your power of acquirement. Do not be content with conventional standards of devotion. Obey conscience, worship duty, fear God above many. Thus did Hananiah.

2. Enter the sacred hierarchy of those who look not every man on his own things, but every man also on the things of others. Look for virtues in your brethren. Be not like those who, seeing many things, observe not. Some flowers grow in the shade. Many men like Hanani and Hananiah are hidden until some Nehemiah discovers them. Recognize and reverence goodness wherever you find it. Say not, Can any good thing come out of Nazareth? Are not his mother and his sisters with us? Thank God for what the man is, and aid the purpose of God by placing the man where he should be. Thus did Nehemiah.

ILLUSTRATION

He was a faithful man, and feared God above many. It is said of Obadiah that he feared the Lord greatly. Every saint fears the Lord, but every saint does not greatly fear him. Oh, there are but few Obadiahs in the world, I mean among the saints on earth. As Paul said of Timothy, I have none like-minded, so it may be said of some concerning the fear of the Lord; they have scarce a fellow. Hananiah had got, as to the exercise of and growth in this grace, the start of many of his brethren. He feared God above many. Now, then, seeing this grace admits of degrees, and is in some stronger, and in some weaker, let us be all awakened, as to other graces, so to this grace also: that like as you abound in everything, in faith, in utterance, in knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.Bunyan.

THE SPACIOUSNESS AND EMPTINESS OF THE CITY OF GOD

Neh. 7:4. Now the city was large and great: but the people were few therein, and the houses were not builded

The spaciousness and emptiness of the city of God! This phrase suggests Gods doing and mans misdoing. With his sword and with his bow David the warrior-king captured the city; with his wealth he endowed it; to Solomon his son he committed its keeping. Under the hand of Solomon it grew; the great of other nations came to behold its magnificence; silver was as plentiful as stone and cedar trees as numerous as sycamores: it was the city of the great king. When Nehemiah came it was almost a silent city, as a city of the dead. The entire number of Jews who returned in Cyrus day to Jerusalem was smallabout 50,000 out of millions. Piety, patriotism, and desire for change were three motives at work in the 50,000. But what a vast mass were unmoved by any of these motives, and were well satisfied with their exile! Some, however, like Daniel, remained from high and holy motives. The Jewish people is a remnant.Crosby.

I. The spaciousness of the city of God. The Church on earth is called a city. How beautiful the orders, laws, and privileges thereof! God her king dwells in her; angels and ministers are her watchmen and guard; believers are her free CITIZENS, entitled to all the fulness of God; his salvation, providential preservation, and system of sacred government are her walls (Isa. 62:12). She is called a great city because of her extent, and the vast number of her members (Rev. 21:10); a holy city because of the holiness of her Founder, laws, ordinances, and members, and end of erection (Rev. 11:2); and the city of God because he planned, built, peopled, rules, protects, and dwells in her (Heb. 12:22). Heaven is represented as a city, a city with twelve foundations, a holy city. What glory, order, safety, and happiness are there enjoyed by the multitudes of saints! how perfect and durable their state of felicity! and all of it founded on the purchase of Christ! None but holy persons do ever enter it, nor is aught but holiness ever practised therein (Heb. 11:10; Heb. 11:16).Wood. The Church was made for man. What pages of history have been blurred and blotted in the strife to narrow the entrance; to make the Church for man a Church for men. Not from Rome only, from the east and the west, from the north and the south they have come who would limit the rights of men and monopolize the city of God. A city; a kingdom. Whose city? who is the king? All the ends of the earth, all nations, sinners, these are the catchwords of Old and New Testament teaching. The works of men are contracted; the creations of God are broad, limitless. The quiet star-lit sky, how suggestive of boundless space. The all-embracing atmosphere, how emblematic of an all-seeing and all-interested Presence. Everywhere is the only limit that can be assigned to God; to every one the only limit to the offer of his great gifts. According to his glorious riches he shall supply all your need. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? This city is destined to grow. The Church is blessed first inwardly and then outwardly. Religion deepened within her pale, then extension. In the history of the first Church there are the notes of the Churchs life before the announcement of the Churchs increase (Act. 2:42-47). The Holy Ghost first fell on the assembled disciples, then there were added three thousand souls. The doctrine of justification by faith dawns upon a Luther, and a Reformation follows. The brotherhood of man arrests Wilberforcebows the tall soul as by windand the slave-trade is doomed; its extinction is thenceforward only a question of time.

The golden side of Heavens great shield is faith,
The silver reason.

The gospel has an element of Divinity in the comprehensive way in which it claims all our service and the service of all. None are exempted. None are allowed to do partial fealty. Let the people praise thee, O God; let all the people praise thee.

II. The emptiness of the city of God. Are there few that be saved? Do you waive that question of curiosity? Strive to enter in at the strait gate: for many will seek to enter in, and shall not be able. Take heed to thyself. Look to yourselves, that we lose not those things which we have wrought; but that we receive a full reward. Leave the future, busy thyself with the practical, pressing present. Now at any rate few enough are saved. In any civilized Christian city the population divides into two classesthe churchgoing and non-churchgoing. If all were disposed to attend Church, they could not. Christian and heathen countries. All are not soldiers of Christ. What then? Despair? Nay, work, pray, wait. We see not as yet all things put under Christ. But he must reign. And we understand a Divine must.

Let the echo fly
The spacious earth around

The Church has done much; the world needs her to do more. Success has followed missionary effort at home and abroad. A kneeling Church has risen strong in the Lord and in the power of his might to lengthen her cords, strengthen her stakes, and multiply her converts. As Jerusalem, in Nehemiahs time, extended far on both sides, and was scantily populated, so also the city of God in all times has had space for new additions to its population. For, in truth, the rich possessions which God has prepared in his Church for mankind would only then be sufficiently turned to profit when every one called man should enjoy them, and it were itself full and sufficiently built out and all had entered in. For that God, who has made all things for himself, and for that Lord who has redeemed all, the totality alone, from which none is lost, forms a sufficiently great people.Schultz. The time is coming when the nations shall stretch out their hands unto God, the kingdoms of the earth sing praises unto the Lord. Right shall be predominant when at his name every knee shall bow, and every tongue confess that he is Lord. The rest is vision. I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands. I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.

FAMILY TRADITIONS

Neh. 7:5. And my God put into mine heart to gather together the nobles, and the rulers, and the people, that they might be reckoned by genealogy. And I found a register of the genealogy of them which came up at the first.

When, in Biblical sense, we speak of a family, we may mean a household, a kindred, a division of a tribe, a nation, or the whole family of God in heaven and on earth. The genealogies occupied an important place in Israel. They contained the certificate of Church-membership for each Israelite. They also contained the claims to official dignity that belonged to priest and Levite. The family-idea thus received a marked emphasis in Gods redemptive governmentan emphasis which is echoed by Malachi (Mal. 4:6) and the angel that appeared to Zacharias (Luk. 1:17). The appearance of the Nethinim in the genealogies is a forcible illustration of the impartial grace of God. That grace which would bring in all the Gentiles as children was foretokened by the brotherly position of the Nethinim (of Gentile blood) among the people of Godthe children of Abraham, Isaac, and Jacob.Crosby. The genealogy was the story of their lives from year to year.

I. The family-idea. The corrective of individualism. A natural barrier against selfishness. Father, mother, brother, sister suggest unity in diversity. Differences without disagreement. There are the two opposite poles of masculine and feminine, which contain within them the entire of our humanitywhich together, not separately, make up the whole of man. Then there are the diversities in the degrees and kinds of affection. For when we speak of family affection, we must remember that it is made up of many diversities. There is nothing more different than the love which the sister bears towards the brother, compared with that which the brother bears towards the sister. The affection which a man bears towards his father is quite distinct from that which he feels towards his mother; it is something quite different towards his sister; totally diverse, again, towards his brother. And then there are diversities of character. First the mature wisdom and stern integrity of the father; then the exuberant tenderness of the mother. And then one is brave and enthusiastic, another thoughtful, and another tender. One is remarkable for being full of rich humour; another is sad, mournful, even melancholy. Again, besides these, there are diversities of condition in life. First, there is the heir, sustaining the name and honour of the family; then, perchance, the soldier, in whose career all the anxiety and solicitude of the family is centred; then the man of business, to whom they look up, trusting his advice, expecting his counsel; lastly, perhaps, there is the invalid, from the very cradle trembling between life and death, drawing out all the sympathies and anxieties of each member of the family, and so uniting them all more closely from their having one common point of sympathy and solicitude.F. W. Robertson. Of all the mysteries in the universe, I hardly know of any which is more wonderful than the kind of relationship existing between all of us and our parents. The universal consent of mankind sustains the authority of my conscience, and declares that II alonemust be held responsible for whatever evil I commit, and that I am to be praised if I do well. And yet nothing can be plainer than that it is easy or difficult for me to do well, according as my father and my mother, my grandfather and my grandmother, and I know not how far back I may go, were, or were not, temperate, virtuous, upright, good people. As there is this singular and most mysterious relationship between my moral life and the moral life of my parents, there is a relationship equally intimate between my physical and intellectual life and theirs. My voice, the length and shape of my limbs, my height, the colour of my hair, the strength and clearness of my sight, the soundness of my brain, my muscular vigour, whatever constitutes my weakness or my power, was largely determined for me by what my parents were.R. W. Dale. The mysteries of life are not so much abroad as at home. The miracle is not in some seldom, far-off event, but in lifes daily scenesnoon and night, birth and death, the daily bread, the nightly guardianship. Home, family, a sacred centre, a heaven-made bond.

Whereer I roam, whatever realms to see,
My heart, untravelled, fondly turns to thee.

II. Family history. We are heirs of all the yesterdays. An unpayable debt owed to the past. The poets describe virtues more to be valued than Norman blood. Men prize Norman blood notwithstanding. The Jew, the pilgrim of commerce, turned homeward with a peculiar ardour of affection. The chosen people. All others Gentiles. Cosmopolitanism a modern idea. My name and the name of my fathers. Jacob. My fathers God. Moses. I am not better than my fathers. Elijah, l am a sojourner as all my fathers were. David. O thou God of my fathers. Daniel. I worship the God of my fathers. Paul. The thought which the dying Wesley phrased ran through Hebrew history as a family traditionThe best of all is, God is with us. Their familiar description of God was the God of Abraham, of Isaac, and of Jacob. The family tradition that links us with some event in history is good; the family tradition that tells of deeds of heroism and acts of unselfishness is better. Not who we are, but what we are, the pre-eminent consideration.

My boast is not that I deduce my birth
From loins enthroned, and rulers of the earth;
But higher far my proud pretensions rise
The son of parents passed into the skies.

The idea of the family is unity; the history of the family suggests continuance. No separation can ever break that fellowship of common love which exists in a home. Its members may be sundered by unknown seas, yet the bands of a common affection and sympathy unite them still. So is the fellowship of the Christian brotherhood unbroken by death. It extends to heaven, and unites it with earththe whole family in heaven and earth named in Christ.E. L. Hull. There is no past. The ages are inseparably linked together. One day is with the Lord as a thousand years, and a thousand years as one day. So it shall be with us. Christ hath brought life and immortality to light. We shall stand in the presence of those who were dead, but are alive again and live for evermore. In my Fathers house are many mansions. I go to prepare a place for you. I will come again, and receive you unto myself; that where I am, there ye may be also. The dead will not return to us, but we shall go to them.

THE ENTHUSIASM OF GENEROSITY

Neh. 7:70-72. And some of the chief of the fathers gave unto the work. The Tirshatha gave to the treasure a thousand drams of gold, five basons, five hundred and thirty priests garments. And some of the chief of the fathers gave to the treasure of the work twenty thousand drams of gold, and two thousand and two hundred pound of silver. And that which the rest of the people gave was twenty thousand drams of gold, and two thousand pound of silver, and threescore and seven priests garments.

This scene reminds us of two similar ones in Hebrew history. Shortly before his death David the king gathered the people together, and by his example and entreaty caused the princes and people to offer willingly (1 Chronicles 29). Even the abundance of the offerings is less marked than the willing spirit of the offerers. I know, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee. O Lord God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee. Joash gave order to repair the temple with all the money that cometh into any mans heart to bring into the house of the Lord. And all the princes and all the people rejoiced, and brought in and cast into the chest, until they had made an end. And they gathered money in abundance (2 Kings 12; 2 Chronicles 24). The Jew and the Friend have received honourable mention for their generosity to the poor of their confraternity. The Jew has distinguished himself in his devotion to his temple. The pilgrim of commerce has cast some of his commercial gains into the treasury of God.

I. Claimants. The cause of God is the cause of humanity. The Church a republican institution. The rich and poor meet together. The poor shall never cease out of the land. The poor ye have always with you. Moses and Jesus, Old Testament and New, recognize what they do not explainpoverty. The Communion Service takes special cognizance of the poor. The offertory sentences cite the golden rule, the laws of analogy, the behests of God. It is fitting, it is beautiful that at the feast of love, love should take shape and colour, that a body should be prepared for it. All ye are brethren. How far-reaching are these simple sayings of Jesus Christ. The cause of Godlet not that well-known phrase lose its sharpness by use and familiarity. The cause of God is the cause of righteousness, the cause of the weak and oppressed, the cause of the widow and orphan, the cause of the slave and aboriginal, the cause of those who in every clime sit in darkness and in the shadow of death.

II. The generous spirit. Motive decides action. The true measure of sacrifice is not the greatness of the outward act, but the perfectness of the inward motive. We like to do a thing which seems to be a great dedication, and which flatters our self-love by its greatness, partly because it is far easier to do a great thing which does not necessitate self-surrender, than a small thing that does. It is the allthe very heart of the manthat God asks for; the outward form of the sacrifice is of little worth. It is not the great outward act, but the perfect yielding of the soul, which constitutes the sacrifice which God will not despise.E. L. Hull. The motive and measure. How much shall I give to God? A tithe? Am I a Jew? Is the world still in its cradle? Is Christianity a set of rules or a great principle? How much owest thou unto thy Lord? Freely ye have received, freely give. Do not ask, How little can I give? Inquire rather how much thou hast received. In the light of the judgment day it will be well to be blameless as the steward of God. When the omniscient Searcher of all hearts pronounces his verdict, blessed will be the man whom he describes as that faithful and wise steward. Hold your possessions in trust. When need arises and ability be given, cast your uncounted coins into the treasury. He that hath pity upon the poor lendeth unto the Lord; and look, what he layeth out, it shall be paid him again. There is that scattereth and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. Not getting, but giving, is the way to wealth.

ILLUSTRATIVE POEM:

Abon Ben Adhemmay his tribe increase!
Awoke one night from a deep dream of peace,
And saw amid the moonlight in his room,
Making it rich, and like a lily in bloom,
An Angel writing in a book of gold:
Exceeding peace had made Ben Adhem bold, And to the vision in the room he said,
What writest thou? The vision raised its head,
And with a voice made of all sweet accord,
Replied. The names of them that love the Lord.
And is mine one? said Abon. Nay, not so,
Replied the Angel. Abon spoke more low,
But cheerily still, and said, I pray thee, then,
Write me as one who loves his fellow-men.
The Angel wrote and vanished. The next night
He came again with a great wakening light;
He showed the names whom love of God had blest,
And, lo, Ben Adhems name led all the rest.

Leigh Hunt.

TOILERS RESTING

Neh. 7:73. So the priests, and the Levites, and the porters, and the singers, and some of the people, and the Nethinims, and all Israel, dwelt in their cities; and when the seventh month came, the children of Israel were in their cities.

Wall built. Reformations about to begin. A breathing-time.

I. Rest after labour. The great human heart of Jesus speaks in Mar. 6:31 : Come ye yourselves apart into a desert place, and rest awhile. More dramatic when we see him weeping tears of friendship by the grave of Lazarus, or tears of regret over the city of Jerusalem. But not more human than this anxiety for his disciples. The people needed teaching and healing, but the disciples needed rest. The circumstances were these. They had been through the cities preaching and healing. Returning to their Lord, they told him all things, both what they had done, and what they had taught. He orders them to cross the lake and be beyond the tide of human population. After the miracle of feeding he himself departed into a mountain to pray. And when even was come, he was alone. Putting side by side his precept and example, we have his recorded convictions on the necessity and importance of leisure and lonelinessthe needsbe for rest. Body and mind require it. Rest and sleep are Natures great restorers. Never more than in this day. One great danger in our time is that every man is so active; every man has so much to think about and to do. Nothing moves slowly. If we had the refashioning of the year, we would make it twenty-four months. If we had the refashioning of the day, we would make it forty-eight hours. If we had our own refashioning, we would kindle in ourselves a fire that would burn forty-eight hours without replenishing. Intensity of life, over-wrought occupation comes from the very social, political, and commercial conditions in which we live. And, as if this were not enough, we try, by strong stimulus, to wind up the flagging nerve, worn out by too much excitement. We want, in that way, to make twelve hours do the work of twenty-four.H. W. Beecher. One of the penalties we pay for high civilization. The too common history of men in relation to whom work has induced insanity and insanity suicide. Earlier rest would have ministered to many a mans mind in the incipient stages of disease. Moral development retarded by the whirl of business; by the incessant anxiety to make both ends meet. The cares of this world and the deceitfulness of riches are both harmful. All a Christians time must not be devoted to others. The sanctuary is necessary. Labour is commendable. But leisure is invaluable. Leisure to remind ourselves that we are immortal, that there is a God for us; leisure for personal examination, contrite confession, private prayer, inward resolve; leisure for physical renewal, mental culture, spiritual advancement. In these hours of rest and retirement many gentle qualities will spring up which find no place in life; only as flowers and grass find place on a pavement, growing up between the stones. There is many a man whose ordinary life is hard as a stone, and whose taste or culture shows itself only as it steals out through the joints where stone meets stone. It is a piteous thing that men should be so hard; and the habit of being by ones self, the habit of rest and inspection, gives some opportunity for the development of the finer traits of character, which, after all, go far toward making the beauty of holiness in man spring up and bear appropriate fruit.H. W. Beecher.

II. Rest before labour. Rest not an end, but a means to an end. The corrective and reward of toil. The true reward of anything consists in having done it more than in its consequences or in mens appreciation of it. All who labour may enjoy the earthly paradise of rest. But only when it is the preparation for renewed toil. The life of leisure which some sigh for is not desirable. None more wretched than those who have nothing to do. Work was not imposed as a curse. God put the first man into paradise to dress it and to keep it. It is expressly noted that there was not a man to till the ground. Work is as old as the creation. Noble too. God imposed it. The curse consisted in the toil and its fruitlessness. In the sweat of thy face shalt thou eat bread. Thorns also and thistles shall it bring forth to thee. The naturalness of work is seen in the recurrence of day and night. Weary we lie down to rest. Sleep recruits the wasted energies of body; the mind recuperates itself. The morning calls us forth to labour. Man goeth forth unto his work and to his labour until the evening. All work and no play is a curse indeed. All play and no work is not a blessing. I must work the works of him that sent me while it is day. So Christ spake. And he gives three reasons for this. It is the accomplishment of his Fathers purpose. He sent me. It is in imitation of his Father. My Father worketh hitherto, and I work. The opportunity for work will soon be past. The night cometh, when no man can work. Speaking of his disciples to the end of time, he said, As the Father sent me into the world, even so have I sent them into the world. Labourers together with God is our appellation. Rest is for a while; work is for life. We find Christ in the city, in the temple, in all the haunts of men. But he soon leaves. His choice seems to be where Nature can speak to himon the mountain, in the desert, by the sea. He is grander there than when compelled to battle with prejudices. He drank at the pure fount of Nature. So must we. Amongst men we get dwarfed, discontented, disgusted. Meanness, selfishness, the grinding of the weak by the strong, the lip profession belied by the lifeall this shakes our faith in goodness. No man can always live in a crowd. We are led by popular opinion, deceived by glitter and show. We shall be superficial in much the same proportion as we neglect solitary converse with ourselves. Too much looking within may be dangerous. That danger is remote. Our danger lies in being strangers to ourselveslooking upward, outward, and onward, but not inward. It is sometimes good for a man to be alone. Some experiences only come to us in solitude. We shall die alone. Friends may smooth our pillow and soothe our pain by their tender ministries of affection; but in the depths of the soul we shall be alone. To every one death is an undiscovered land. Alone in death we must be. And yet not alone. The Father is with me. Beyond, the labour that does not fatigue, the service that is perfect freedom. They serve him day and night in his temple. They rest not day and night, saying, Holy, holy, holy, Lord God Almighty. They rest from their labours, and their works do follow them.

ADDENDA TO CHAPTER 7
CITIES

The classification of the human race into dwellers in towns and nomade wanderers (Gen. 4:20; Gen. 4:22) seems to be intimated by the etymological sense of the Hebrew words Ar or Ir, and Kirjath, viz., as places of security against an enemy, distinguished from the unwalled village or hamlet, whose resistance is more easily overcome by the marauding tribes of the desert. This distinction is found actually existing in countries, as Persia and Arabia, in which the tent-dwellers are found, like the Rechabites, almost side by side with the dwellers in cities, sometimes even sojourning within them, but not amalgamated with the inhabitants, and in general making the desert their home, and, unlike the Rechabites, robbery their undissembled occupation. The earliest notice in Scripture of city-building is of Enoch by Cain, in the land of his exile (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded Babel, Erech, Accad, and Calneh, in the land of Shinar; and Asshur, a branch from the same stock, built Nineveh, Rehoboth-by-the-river, Calah, and Resen, the last being a great city. A subsequent passage mentions Sidon, Gaza, Sodom, Gomorrah, Admah, Zeboim, and Lasha as cities of the Canaanites, but without implying for them antiquity equal to that of Nineveh and the rest (Gen. 10:10-12; Gen. 10:19; Gen. 11:3; Gen. 11:9; Gen. 36:37). Cities existed in Syria prior to the time of Abraham, who himself came from Ur, the city of the Chaldans. The earliest description of a city, properly so called, is that of Sodom (Gen. 19:1-22); but it is certain that from very early times cities existed on the sites of Jerusalem, Hebron, and Damascus. The last, said to be the oldest city in the world, must, from its unrivalled situation, have always commanded a congregated population. Hebron is said to have been built seven years before Zoan (Tanis) in Egypt, and is thus the only Syrian town which presents the elements of a date for its foundation. Even before the time of Abraham there were cities in Egypt (Gen. 12:14-15; Num. 13:22). The Israelites, during their sojourn there, were employed in building or fortifying the treasure cities of Pithom and Raamses; but their pastoral habits make it unlikely that they should build, still less fortify, cities of their own in Goshen. Meanwhile the settled inhabitants of Syria on both sides of the Jordan had grown in power and in number of fenced cities. In the kingdom of Sihon are many names of cities preserved to the present day; and in the kingdom of Og, in Bashan, were sixty great cities with walls and brazen bars, besides unwalled villages; and also twenty-three cities in Gilead, which were occupied and perhaps partly rebuilt or fortified by the tribes on the east of Jordan. On the west of Jordan, whilst thirty-one royal cities are enumerated (Joshua 12) in the district assigned to Judah, one hundred and twenty-five cities with villages are reckoned. But from some of these the possessors were not expelled till a late period, and Jerusalem itself was not captured till the time of David (2Sa. 5:6-9). From this time the Hebrews became a city-dwelling and agricultural rather than a pastoral people. David enlarged Jerusalem, and Solomon, besides embellishing his capital, also built or rebuilt Tadmor, Palmyra, Gezer, Bethhoron, Hazor, and Megiddo, besides store-cities. Collections of houses in Syria for social habitation may be classed under three heads:

(1) cities,
(2) towns with citadels or towers for resort and defence,
(3) unwalled villages. The cities may be assumed to have been in almost all cases fenced cities, i. e. possessing a wall with towers and gates; and that as a mark of conquest was to break down a portion, at least, of the city wall of the captured place, so the first care of the defenders, as of the Jews after their return from captivity, was to rebuild the fortifications. But around the city, especially in peaceable times, lay undefended suburbs, to which the privileges of the city extended. The city thus became the citadel, while the population overflowed into the suburbs. The absence of walls, as indicating security in peaceable times, combined with populousness, as was the case in the flourishing period of Egypt, is illustrated by the prophet Zechariah (Neh. 2:4). According to Eastern custom, special cities were appointed to furnish special supplies for the service of the state: cities of store, for chariots, for horsemen, for building purposes, for provision for the royal table. Special governors for these and their surrounding districts were appointed by David and by Solomon. To this practice our Lord alludes in his parable of the pounds, and it agrees with the theory of Hindoo government, which was to be conducted by lords of single townships, of 10, 100, or 1000 towns. To the Levites cities were assigned, distributed throughout the country, together with a certain amount of suburban ground, and out of these thirteen were specially reserved fur the family of Aaron. The internal government of Jewish cities was vested before the captivity in a council of elders with judges, who were required to be priests: Josephus says seven judges with two Levites as officers. Under the kings a president or governor appears to have been appointed, and judges were sent out on circuit, who referred matters of doubt to a council composed of priests, Levites, and elders at Jerusalem. After the captivity Ezra made similar arrangements for the appointment of judges. In the time of Josephus there appear to have been councils in the provincial towns, with presidents in each, under the directions of the great council at Jerusalem. In many Eastern cities much space is occupied by gardens, and thus the size of the city is much increased. The vast extent of Nineveh and Babylon may thus be in part accounted for. In most Oriental cities the streets are extremely narrow. It seems likely that the immense concourse which resorted to Jerusalem at the feasts would induce wider streets than in other cities. Herod built in Antioch a wide street paved with stone, and having covered ways on each side. Agrippa II. paved Jerusalem with white stone. The straight street of Damascus is still clearly defined and recognizable. We cannot determine whether the internal commerce of Jewish cities was carried on as now, by means of bazaars, but we read of the bakers street (Jer. 37:21), and Josephus speaks of the wool market, the hardware market, a place of blacksmiths shops, and the clothes market at Jerusalem. The open spaces near the gates of towns were in ancient times, as they are still, used as places of assembly by the elders, of holding courts by kings and judges, and of general resort by citizens. They were also used as places of public exposure by way of punishment. Prisons were under the kingly government within the royal precinct. Great pains were taken to supply both Jerusalem and other cities with water, both by tanks and cisterns for rainwater, and by reservoirs supplied by aqueducts from distant springs. Such was the fountain of Gihon, the aqueduct of Hezekiah, and of Solomon, of which last water is still conveyed from near Bethlehem to Jerusalem. Josephus also mentions an attempt made by Pilate to bring water to Jerusalem. Burial-places, except in special cases, were outside the city.Rev. H. W. Phillott, M. A., in Smiths Bible Dictionary

GENEALOGIES

Genealogy, literally the act or art of the , i. e. of him who treats of birth and family, and reckons descents and generations. Hence by an easy transition it is often (like ) used of the document itself in which such series of generations is set down. In Hebrew the term for a genealogy or pedigree is the book of the generations; and because the oldest histories were usually drawn up on a genealogical basis, the expression often extended to the whole history, as is the case with the Gospel of St. Matthew, where the book of the generation of Jesus Christ includes the whole history contained in that Gospel. So Gen. 2:4, These are the generations of the heavens and of the earth, seems to be the title of the history which follows. Gen. 5:1; Gen. 6:9; Gen. 10:1; Gen. 11:10; Gen. 11:27; Gen. 25:12; Gen. 25:19; Gen. 36:1; Gen. 36:9; Gen. 37:2, are other examples of the same usage, and these passages seem to mark the existence of separate histories from which the book of Genesis was compiled. Nor is this genealogical form of history peculiar to the Hebrews, or the Semitic races. The earliest Greek histories were also genealogies. The frequent use of the patronymic in Greek, the stories of particular races, the lists of priests, and kings, and conquerors at the games preserved at Sparta, Olympia, and elsewhere; the hereditary monarchies and priesthoods; the division, as old as Homer, into tribes, fratri, and , and the existence of the tribe, the gens, and the familia among the Romans; the Celtic clans, the Saxon families using a common patronymic, and their royal genealogies running back to the Teutonic gods, these are among the many instances that may be cited to prove the strong family and genealogical instinct of the ancient world. Coming nearer to the Israelites, it will be enough to allude to the hereditary principle and the vast genealogical records of the Egyptians as regards their kings and priests, and to the passion for genealogies among the Arabs, mentioned by Layard and others, in order to show that the attention paid by the Jews to genealogies is in entire accordance with the manners and tendencies of their contemporaries. In their case, however, it was heightened by several peculiar circumstances. The promise of the land of Canaan to the seed of Abraham, Isaac, and Jacob successively, and the separation of the Israelites from the Gentile world; the expectation of Messiah as to spring from the tribe of Judah; the exclusively hereditary priesthood of Aaron with its dignity and emoluments; the long succession of kings in the line of David; and the whole division and occupation of the land upon genealogical principles by the tribes, families, and houses of fathers, gave a deeper importance to the science of genealogy among the Jews than perhaps any other nation. We have already noted the evidence of the existence of family memoirs even before the Flood, to which we are probably indebted for the genealogies in Gen. 4:5; and Genesis 10, 11, &c. indicate the continuance of the same system in the times between the Flood and Abraham. But with Jacob, the founder of the nation, the system of reckoning by genealogies was much further developed. According to these genealogical divisions the Israelites pitched their tents and marched, and offered their gifts and offerings, and chose the spies. According to the same they cast the lots by which the troubler of Israel, Achan, was discovered, as later those by which Saul was called to the throne. Above all, according to these divisions the whole land of Canaan was parcelled out amongst them. But now of necessity that took place which always has taken place with respect to such genealogical arrangements, viz., that by marriage, or servitude, or incorporation as friends and allies, persons not strictly belonging by birth to such or such a family or tribe were yet reckoned in the census as belonging to them. The tribe of Levi was probably the only one which had no admixture of foreign blood. In many of the Scripture genealogies, as, e. g., those of Caleb, Joab, Segub, and the sons of Rephaiah, &c., in 1Ch. 3:21, it is quite clear that birth was not the ground of their incorporation into their respective tribes. However, birth was, and continued to be throughout their whole national course, the foundation of all the Jewish organization, and the reigns of the more active kings and rulers were marked by attention to genealogical operations. But, however tradition may have preserved for a while true genealogies, or imagination and pride have coined fictitious ones, after the destruction of Jerusalem it may be safely affirmed that the Jewish genealogical system then came to an end. Just notions of the nature of the Jewish genealogical records are of great importance with a view to the right interpretation of Scripture. Let it only be remembered that these records have respect to political and territorial divisions, as much as to strictly genealogical descent, and it will at once be seen how erroneous a conclusion it may be that all who are called sons of such or such a patriarch, or chief father, must necessarily be his very children. The sequence of generations may represent the succession to such or such an inheritance or headship of tribe or family, rather than the relationship of father and son As regards the chronological use of the Scripture genealogies, great caution is necessary in using them as measures of time. What seems necessary to make them trustworthy measures of time is, either that they should have special internal marks of being complete, such as where the mother as well as the father is named, or some historical circumstance defines the several relationships, or that there should be several genealogies, all giving the same number of generations within the same termini. As an indication of the carefulness with which the Jews kept their pedigrees, it is worth while to notice the recurrence of the same name, or modifications of the same name, such as Tobias, Tobit, Nathan, Mattatha, and even of names of the same signification, in the same family. The Jewish genealogies have two forms, one giving the generations in a descending, the other in an ascending scale. Females are named when there is anything remarkable about them, or when any right or property is transmitted through them. The genealogical lists of names are peculiarly liable to corruptions of the text. The Bible genealogies give an unbroken descent of the house of David from the creation to the time of Christ. The registers at Jerusalem must have supplied the same to the priestly and many other families. They also inform us of the origin of most of the nations of the earth, and carry the genealogy of the Edomitish sovereigns down to about the time of Saul. Viewed as a whole, it is a genealogical collection of surpassing interest and accuracy.Rev. Lord A. Hervey, in Smiths Bible Dictionary.

SENTENCES FROM OLD WRITERS

I. The wall completed (Neh. 7:1). Nehemiah was not vain-glorious. He was humbly lofty, and loftily humble; humble in heart, and yet high in worth and works. Those that have a hand in building the spiritual Jerusalem shall be surely crowned and chronicled. There must be no straining courtesy who shall begin to build, nor must men fear for their forwardness to be styled seraphical and singular. Not priests and Levites only, but the great men in every country, yea, and the country people too, must work at Gods building. Every one must be active in his own sphere; not live to himself, but help to bear the burdens of Church and commonwealth. All Gods work is honourable. Let us learn at these good mens examples to be bold and constant in well-doing, and not to fear every brag and blast of wind. Let us be as a lusty horse, that goeth through the street, and careth not for the barking of every cur that leapeth forth as though he would bite him; so let us not be afraid of the barking curs, nor look backward, but go on forth, not changing with every tide; and the mighty Lord will strengthen our weakness with good success to finish his building; for so have all good men done from the beginning.

II. Hanani and Hananiah (Neh. 7:2). Hanani was a gracious man according to his name, and zealous for his country, which indeed is a mans self. An honest man of good credit, and more earnest in religion and love to his country than others, because his name is put down in writing, and the others are not. Hananiah was a man of truth, faithfulness, or firmness; a sure man, and such as one might safely confide in. He feared God. No wonder, therefore, that he was faithful to men. Gods holy fear is the ground of all goodness and fidelity. Hence Jethro, in his well-qualified ruler, places the fear of God in the midst of the other graces, as the heart in the body, for conveying life to all the parts, or as a dram of musk, perfuming the whole box of ointment (Exo. 18:21). Nothing maketh a man so good a patriot as the true fear of God. Take away piety, and fidelity is gone. He cannot be faithful to me (said a king) that is unfaithful to God. Religion is the foundation of all true fidelity and loyalty to king and country. Hence that close connection, Fear God, honour the king (1Pe. 2:17). Hananiah feared God above many. This is a singular praise, and by every man to be sought after, to be eminent and exemplary, taller than the rest by the head and shoulders, full of all goodness, filled with all knowledge (Rom. 15:14), able and active in every good word and work. That is a low and unworthy strain in some, to labour after no more grace than will keep life and soul together, that is, soul and hell asunder. God would have his people to be discontentedly contented with the measures they have received, and to be still adding (2Pe. 1:5) and advancing (Php. 3:14), aspiring to perfection, till they come unto the measure of the stature of the fulness of Christ (Eph. 4:13).

III. The city guard (Neh. 7:3). Set thou watches. He speaketh to the two Hananis, and bids each of them, whose turn it was, see to the well-doing of it. Xenophon saith of Cyrus, that when he gave anything in command he never said, Let some one do this, but, Do thou this.

IV. An inspired man (Neh. 7:5). No man ever grew to be greatly good without a Divine instinct. Every good motion in him, and whatever he thought of that was conducive to the good and welfare of Jerusalem, Nehemiah always ascribed it to God.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

TEXT AND VERSE-BY-VERSE COMMENT

G. Nehemiah finds the list of the first exiles to return.
1. Nehemiah makes arrangements for the continued defense and administration of the city.

TEXT, Neh. 7:1-4

1

Now it came about when the wall was rebuilt and I had set up the doors, and the gatekeepers and the singers and the Levites were appointed,

2

that I put Hanani my brother, and Hananiah the commander of the fortress, in charge of Jerusalem, for he was a faithful man and feared God more than many.

3

Then I said to them, Do not let the gates of Jerusalem be opened until the sun is hot, and while they are standing guard, let them shut and bolt the doors. Also appoint guards from the inhabitants of Jerusalem, each at his post, and each in front of his own house.

4

Now the city was large and spacious but the people in it were few and the houses were not built.

COMMENT

The occasion for Nehemiahs activity was probably his anticipated return to his duties in Persia. Since the purpose for which he had come was now completed, he could return things to the hands of the permanent residents.

Neh. 7:1 speaks of the appointing of gatekeepers; we seldom read of these in the Bible, but we know they were there. These were times when their work was especially important.

Levites and singers are also mentioned, probably to help man the watchtowers, since the population of the city now consisted of such a disproportionate number of temple personnel.

Neh. 7:2 records two personal appointments. Nehemiahs brother, Hanani, who had alerted him to the problem at the books beginning (Neh. 1:2), was one, and Hananiah, a military leader known for his religious profession and consistency, was the other.

Neh. 7:3 bespeaks the continued tension in the city; the gates were not to be opened until the citizens were well awake and active, rather than at the first rays of dawn. The doors were not to be shut only, but bolted for security, as in times of active threat. Sentries were to consist of security police and a citizen patrol.

Neh. 7:4 is another reminder that the citys greatness in the past far outstripped the present. There was still a need for restoring more of the houses for the residents and for prospective growth.

WORD STUDIES

HANANI and HANANIAH (Neh. 7:2): these names are, as you can see, identical except for the ending which means Jehovah on the end of one of them. The base, represented by the first two consonants, means grace, favor, kindness. Add another letter and it becomes bend, bow down, incline; bowing is an act of graciousness. Add a different letter and it becomes, incline, be favorably disposed, be gracious, merciful, compassionate. Nehemiahs brother Hananis name then comes out, Gracious; the commanders name, (Whom) Jehovah has graciously given,

Fuente: College Press Bible Study Textbook Series

VII.

(1-4) Measures were taken for the security of the city, now made a complete fortress. The comparative thinness of the population taxed the governors resources, and the result appears at a later stage.
(1) Were appointed.Placed in charge, probably over all the walls. This was an extraordinary provision, to be explained by the fact that these organised bodies formed a large proportion of the inhabitants. The Levites had usually guarded only the Temple.

(2) Hanani.Who probably had returned from Susa with his brother.

Hananiah the ruler of the palace.Commander of the fortress, as in Neh. 2:8. He was in the immediate service of the Persian king, but his chief recommendation was his piety, which distinguished him from too many of the other rulers.

(3) Until the sun be hot.General directions were given that the gates should not be thrown open so early as sunrise; they were to be opened and barred again while the guard was present; and the inhabitants were to be divided for night-watches, part on the walls and part before their own houses.

(4) Large and great.Literally, broad on both sides, with large unoccupied spaces.

The houses were not builded.In sufficient numbers to provide the requisite population for the city of God. The emphasis is on the fact that the people were few.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

THE GUARDING OF THE GATES, Neh 7:1-3.

1. Porters singers Levites were appointed To what specific service these persons were appointed is not said, but the context clearly indicates that it was to guard the doors and various quarters of the now enclosed and fortified Jerusalem. The appointed work of the porters formerly had been to guard the gates of the temple. They were reckoned by genealogies and separated into various divisions. See 1Ch 9:17-27 ; 1Ch 26:1-12. The singers had charge of the service of song, (1Ch 6:31,) and “their brethren the Levites were appointed unto all manner of service of the tabernacle of the house of God.” 1Ch 6:48. But amid the special dangers of the time Nehemiah may have seen fit to appoint them all to serve by turns in guarding the newly-fortified city.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Wall Being Built Nehemiah Takes Steps To Ensure The Safety Of Jerusalem ( Neh 7:1-3 ).

The walls having been rebuilt, and the doors in the gateways being in their place, what next remained was to ensure their proper control so that Jerusalem would be safe from band of marauders. This required proper supervision of the gates, and control over when they should be opened.

We must remember that at this time Jerusalem itself was relatively sparsely populated. The main inhabitants were priests, Levites and Nethinim (Temple servants – Neh 3:26), who were necessarily there in order to maintain the proper functioning of the Temple. Thus when Nehemiah set about arranging for a guard he naturally looked for men experienced in such guard duties, and who better than the men who were experienced at controlling the gates of the Temple, ‘the gatekeepers’ (Neh 7:45; Ezr 2:42)? However, in view of the extra burden being placed on them, others were required to supplement them, and for this purpose he called on the services of the Levites, men who were concerned about the security of the Temple, and experienced at administration and control.

Furthermore he wanted strong men to have overall control, and so he appointed his brother Hanani, whom he knew that he could trust implicitly, and the worthy governor of the fortress in Jerusalem, who was a devout man who truly feared God. To them he gave instructions o when the gates should be open and shut.

Neh 7:1

‘Now it came about, when the wall was built, and I had set up the doors, and the gatekeepers and the singers and the Levites were appointed,’

The wall being built and the doors being set in place in the gateways, Jerusalem was at last secure, but it was important that experienced and trained men be given responsibility for the gateways. And to this end he appointed experienced Temple gatekeepers ( 1Ch 9:17-19; 1Ch 26:12-19). These were then supplement by singers and Levites, who were organised bodies capable of administering and controlling, as the gatekeepers from then on had double duties (to guard the Temple and the city). Note the unusual order, ‘gatekeepers, singers and Levites’, (contrast Neh 7:42-45), giving the gatekeepers precedence. The singers come second because on the whole they were Levites who would live in Jerusalem, at least when on duty, and were thus always available. They would be further supplemented by other Levites, but most of these would be more widespread in order to carry out their duties of gathering and storing the tithes (Mal 3:10), and guiding the people. Both singers and Levites were experienced at administrating and controlling, and were men of reliability who had a special concern for the security of the Temple. The singers, being Levites, would also have engaged in the normal activities of Levites. This may not have been a permanent arrangement, but rather one which solved the immediate demands. Once the city was fully functioning, specialist gatekeepers could be trained.

Neh 7:2

‘That I gave my brother Hanani, and Hananiah the governor of the fortress, charge over Jerusalem, for he was a faithful man, and feared God above many.’

In order to govern Jerusalem and ensure its safety he required men whom he knew that he could rely on. So over Jerusalem he set his brother, Hanani, a man whom he knew well as a reliable man and one whom he could trust implicitly, and Hananiah who was governor of the fortress in Jerusalem. The latter he knew to be a faithful man, and one who wholly loved and feared God. Being already resident in Jerusalem because of his duties, and being experienced in security matters, he was ready to hand. They would be responsible for the security of Jerusalem. This was not to supplant ‘the rulers of the half districts of Jerusalem’ (Neh 3:9; Neh 3:12), for they were not responsible for administering Jerusalem itself, but the whole area around Jerusalem.

The fortress was to the north of the Temple and may well have been partly garrisoned by Nehemiah’s escort, supplementing the guards already there. But while there were no walls it had been unable to give Jerusalem proper protection, probably concentrating more on securing the Temple against raids.

Some have seen Hanani and Hananiah as the same man, translating as ‘my brother Hanani, even Hananiah the governor of the fortress’, for Yah was often dropped from a name. However, ‘And I said to  them ’ in Neh 6:3 militates against this.

Neh 7:3

‘And I said to them, “Let not the gates of Jerusalem be opened until (or ‘while’) the sun be hot, and while they stand (on guard), let them shut the doors, and bar you them.

This is best read as indicating that during the danger period when men were having a siesta, as is common in hot countries, the gates should not be opened (the main troops would be having a siesta), and that at other times between sunrise and sunset they should be kept shut and barred, but ready to be opened. These were unusual steps, but arose from Nehemiah’s sense that his enemies were not to be trusted. There would, of course, be a small door within the doors through which men could pass more easily. It does not seem likely that the gates would only be opened at the time when the sun was hot (approaching midday), as by then half the day would have gone by, whilst there are many examples in history of a city being taken by surprise by being attacked at siesta time.

Many, however, do see it as indicating that the doors should not be opened until approaching midday, again for safety reasons. But it is difficult to see why midday, the time of siesta, should be a good time to open them. In either case Nehemiah was taking special precautions.

Gates were normally opened at sunrise, and closed at sunset, so that those in the city could go about their business. But Jerusalem was not as yet a normal city and Nehemiah was fearful that his enemies might try to take advantage of the present situation when Jerusalem was largely unoccupied, and was thus being cautious.

Neh 7:3

‘And appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house.’

As well as giving instructions with regard to the guarding of the gates Nehemiah also called on Hanani and Hananiah to set up a general system of watches around the city walls. These watches were to be made up of the ordinary inhabitants of Jerusalem, who were to organise watches adjacent to their own homes. The walls had presumably been built in a way which enabled this, with watch posts on the walls, whilst some houses would have been part of the walls and could themselves act as watch posts. The Jews tended to split the night into three watches (Jdg 7:19; Luk 12:38).

Nehemiah Recognises That Jerusalem Needs To Be Reinhabited By People Of Reliable Descent And In The Process of Investigating The Ancestry Of The Rulers And The People Discovers An Old Record Containing Details Of The First Returnees (Neh 7:4-73).

The next thing that needed to be done was to reinhabit Jerusalem, for while it was still sparsely inhabited, and partially in ruins, it was always going to be vulnerable. But it was important that the new inhabitants should be genuine Israelites, and to that end Nehemiah began to look into the genealogy of the rulers and the people. He thus gathered the people together for that purpose. This turned attention to the genealogical records kept in the gate-houses of cities as they kept a record of their inhabitants, and it was in the course of this that he discovered, possibly in one of the gate-houses of Jerusalem, or possibly in the Temple, the list of the earliest returnees from Babylon who had arrived in Judah in response to the edict of Cyrus (Ezr 1:2-4).

This list is very similar to the one in Ezra 2, but the differences are such that they are not likely simply to be due to copying errors. Indeed, this list in Nehemiah appears to be one made some time after the list in Ezra 2, for meanwhile Sheshbazzar had seemingly died. In Ezr 2:2 Sheshbazzar must be included (from Ezr 1:11) to make up the names of the leaders to twelve names, symbolising the twelve tribes. Here in Neh 7:7 a another name is added (Nahamani) to make up the twelve. This list is probably, therefore, an updating and revising of the original list cited in Ezra, made when Zerubbabel took over on Sheshbazzar’s death. This is confirmed by the fact that the list here in Nehemiah is regularised in Neh 7:26-31 by the continuous use of ‘men of’ (contrast Ezr 2:21-29). It is hardly likely to have happened the other way round in copying.

But why should Nehemiah include this list in his report to the king? The answer is probably so as to link what he had achieved in building the walls of Jerusalem with those who had returned to Jerusalem and Judah under the decree of Cyrus, and had built the Temple. He was making clear that the king was benefiting those whom Cyrus had previously determined to benefit. It was their sons who were being protected and defended.

On our part we should not just pass over these lists without thought. They bear witness to God’s detailed interest in His people. They remind us that every one of them is recorded before God. In a sense it is a list of the redeemed.

1) It indicates that God is interested in individuals and that he knew the tribal names and numbers of everyone who returned. It is a reminder to us that we too, if we are truly His, are all numbered by God, and that our names are written in Heaven (Luk 10:20). He has chosen us individually in Christ before the world began (Eph 1:4) and recorded our names in the Lamb’s book of life (Rev 13:8; Rev 21:27), and that is why we are ‘written with the righteous’ (Psa 69:28; Mal 3:16).

2) It was a record of those who were most faithful among God’s people, and not one of them was forgotten before God, even down to the lowliest slave. It is the Old Testament equivalent to the roll of honour in Hebrews 11. Out of zeal for God, and a desire for His glory, these people left their comfortable lives in Babylonia for a country that many of them had never seen, in order to rebuild there God’s Temple, and re-establish there God’s people. It was not an easy path that they chose. They would face famine and hardship, disease and violence. They would at times be reduced as a consequence almost to poverty, in spite of their grand houses. But they did it because they felt that God had called them. They knew that it was what He wanted them to do.

3) To the Jews such a list was of deep interest. It stressed the connection of the new Israel with the old, and the preservation of family names and descent. Indeed, it is probable that many of the returnees on returning took new names for themselves, based on the past, deliberately connecting themselves with their history. It was bringing out that God was restoring His people to the land, a people whose antecedents had been clearly demonstrated. These were the very people who had been removed from the land decades before.

The list commences with the names of twelve leading men, ‘princes’ of Israel. The intention was almost certainly that they symbolised the twelve tribes of Israel all of whom were represented among the Jews, for many had moved to Judah for religious reasons, or because of their loyalty to the house of David, or as refugees.

Following these names we find listed the names of the families which returned from Babylon following the decree of Cyrus. These were all able to demonstrate from their genealogies that they were true Israelites, i.e. could trace themselves back to pre-exilic times. This is in contrast with those who could not do so (Neh 7:61; Neh 7:64). One importance of this would come out when they sought to claim back family land.

A comparable list can be found in Ezr 2:1-70. There are, however, interesting differences and in our view it is difficult to explain them all simply in terms of copying errors, although the possibility of those in some cases must not be discounted. A far better explanation for some, if not all, of the differences is that the two lists represent the list of returnees as prepared on different dates during the first months of arrival, the second one being updated as a result of information submitted from the various clans, because of the arrival of further exiles (e.g. the sons of Azgad, compare Neh 7:17 with Ezr 2:12). In this updated listing account would be taken of deaths and comings of age, and further arrivals and departures. If Sheshbazzar died in the period between the two lists we have a good explanation as to why his name was replaced in the twelve by Nahamani (Neh 7:7). Indeed, his death and the subsequent appointment of Zerubbabel may have been a major reason for the updating of the list as the position of the new Israel was consolidated. This would suggest that the original list was the one in Ezra, with that recorded here being the updated one. (Compare also how ‘men of –’ and ‘sons of –’ is regularised in this list in Nehemiah in contrast with that in Ezra). It is probable, however, that the writer in Ezra had made slight adjustments when copying the list that he had access to. One example is the omission of the name of Sheshbazzar in Ezr 2:2 because he had already mentioned him as bringing these people up to Jerusalem in Ezr 1:11.

Such a detailed list should not surprise us. It was normal practise in ancient days for cities to keep a roll of its citizens, a roll which was constantly updated due to both deaths and births, or coming to manhood. What is more likely then than that the returnees would decide to maintain a comparative list of adult males who were seen as true Israelites, and subsequently update it, although in the summary form shown here? (That at least one such list was made is demonstrated both here and in Ezra 2). In this case the same basic framework would be retained from list to list as it was encompassing those who had returned from Babylon, with the original list being updated, no doubt on the basis of submissions from the different family groups. That being so the cases where comparative numbers differ by a small amount, something which occurs a number of times, could simply indicate that meanwhile some men had died, or some had reached manhood, or a combination of the two. The larger differences could mainly be explained, either in terms of new arrivals (e.g. in the case of Azgad), or in terms of departures due to dissatisfaction with the situation pertaining, or in terms of pestilence or violence which in some cases gave a high proportion of deaths and could wipe out whole communities. Where numbers alter by a round 100 this could simply be due to a group of new arrivals (or departees) being assessed by some submitters as ‘a hundred’, i.e. a fairly large unit, this being used for convenience in some cases (different approaches may have been taken by different submitters), without there being a strict count, or it may have been a convenient approximation (for not all groups would have had people in them capable of dealing with large numbers). The final total numbers (which are well above the sum of the individual numbers in all sources), would remain sacrosanct and would not be altered. (It should, however, be pointed out that many scholars assume both lists to be the same, with differences mainly accounted for by scribal errors).

The Pattern Of The List.

The list follows a clear pattern:

Introductory material (Neh 7:6-7).

Number of the men of the people of Israel, enrolled by family association (Neh 7:8-24), and enrolled by place of domicile (Neh 7:25-38).

Number of priests (Neh 7:39-42).

Number of Levites (Neh 7:43).

Number of singers (Neh 7:44).

Number of gatekeepers (Neh 7:45).

Number of the Nethinim and number of the children of Solomon’s servants (Neh 7:46-60).

Number of those whose genealogies could not be proved (Neh 7:61-62).

Number of the priests whose genealogies could not be proved (Neh 7:63-65).

Sum Totals (Neh 7:66-69).

Summary of gifts for the building of the Temple (Neh 7:70-72).

Conclusion (Neh 7:73).

As to when the list was compiled there are indications, such as the listing of some by residence, and the reference to ‘every one to his city’ (Neh 6:6), that it was certainly after they had arrived in Judah and settled down. Furthermore the Tirshatha (Persian for ruler) is already seen as active in Neh 7:65. It may well, therefore have been a few months after the arrival of the first group, once others had joined them. But the fact that no priest had arisen with Urim and Thummim (Neh 7:65) might be seen as confirming its early date, in that Jeshua would shortly become such a ‘priest’ (High Priest). We do not, however, know if Urim and Thummim were used after the Exile. We have no evidence of it. But we do know that decisions were made by lots, which was a similar method (Neh 10:34; Neh 11:1), and it is very probable that this was done by the priests. This therefore demonstrated that they had again begun to discover God’s guidance by sacred lot.

The list would appear to have been compiled by asking the different groups to submit their numbers. This would explain the different designations and descriptions as each group defined themselves in their own way.

Fuente: Commentary Series on the Bible by Peter Pett

Neh 7:5-72 The Registry of the First Return of Jews from Captivity Neh 7:5-72 /73 records the registry of the first return of the Jews from Babylonian captivity. This registry is recorded in Ezr 2:1-70.

Neh 7:65 And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim.

Neh 7:65 Word Study on “the Urim and Thummim” The Hebrew word “urim” (H224) literally means “lights,” or “revelation.” The Hebrew word “thummim” (H8550) literally means “perfection,” or “truth.”

Neh 7:65 Comments – The Urim and Thummim were stones kept in a pouch on the high-priest’s breastplate, used in determining God’s decision in certain questions and issues. Adam Clarke cites the Latin poet Ovid, who writes of just such a casting of stones. In the ancient custom of casting lots, two stones of black and white were used in casting a vote. The white stone was a symbol of good fortune or of innocence while the black stone symbolized bad luck or guilt.

“It was the custom in ancient times to use white and black pebbles, the black for condemning prisoners and the white for freeing them from the charge. At this time also the fatal vote was taken in this way; and every pebble that was dropped into the pitiless urn was black! But when the urn was turned and the pebbles poured out for counting, the colour of them all was changed from black to white; and so, by the will of Hercules, the vote was made favourable, and Alemon’s son was freed.” ( Metamorphoses 15.41) [47]

[47] Ovid, Metamorphoses, vol. 2, trans. Frank J. Miller, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann Ltd, 1958), 367-368. See Adam Clarke, Revelation, in Adam Clarke’s Commentary, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1996), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), notes on Revelation 2:17.

Listed are all uses of the Urim and Thummim in the Holy Bible:

Exo 28:30, “And thou shalt put in the breastplate of judgment the Urim and the Thummim ; and they shall be upon Aaron’s heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.”

Lev 8:8, “And he put the breastplate upon him: also he put in the

breastplate the Urim and the Thummim .”

Num 27:21, “And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the LORD: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.”

Deu 33:8, “And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;”

1Sa 28:6, “And when Saul enquired of the LORD, the LORD answered him not, neither by dreams, nor by Urim , nor by prophets.”

Ezr 2:63, “And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim .”

Neh 7:65, “And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim .”

Fuente: Everett’s Study Notes on the Holy Scriptures

The Charge of the City

v. 1. Now it came to pass, when the wail was built and I had set up the doors, completing everything as it had been planned, and the porters and the singers and the Levite. were appointed, the Levites who had charge of the gates and those who were entrusted with the liturgical part of the Temple service being distinguished from those who assisted the priests in the sacrificial worship, as David had ordered, 1Ch 9:17-27; 1Ch 26:1-19,

v. 2. that I gave my brother Hansni, and Rananiah, the ruler of the palace, this office being held after the end of the monarchy, Cf 2Ki 18:37; 2Ch 26:21, in the form of prime minister to the governor, charge over Jerusalem; for he was a faithful man and feared God above many, his faithfulness being an outflow of his fear of God, a tact which caused Nehemiah to place such confidence in him, for he was sure that this fact would keep Hananiah from the temptations to treachery and unfaithfulness which were likely to come to him.

v. 3. And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot, the custom being to open them at sunrise, when the enemies might still take advantage of the shadows to attempt an attack; and while they stand by, that is, the members of the guard, ready to defend the gates, let them shut the doors and bar them, this being done at sunset; and appoint watches of the inhabitants of Jerusalem, men living throughout the city, every one in his watch, and every one to be over against his house, mounting guard, as sentinel, near his own property, in order to prevent any gathering of people that may have entered into the city for the purpose of starting a riot.

v. 4. Now, the city was large and great, but the people were few therein, and the houses were not builded, that is, its area was very great in proportion to its population, which explains the necessity of the measures adopted by Nehemiah before returning to Shushan, as he had promised the Persian king, Neh 2:6. Nehemiah took every precaution to insure the safety of the city during his absence. The Church of Christ is also the city of God and His holy habitation. The ministers of the Church therefore must be diligent in their office as watchmen and defenders of Zion, lest the enemies take advantage of some oversight in its defense.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

COMPLETION OF THE WORK, AND ARRANGEMENTS FOR GUARDING THE GATES (Neh 7:1-5). The wall and gate-towers being completed, nothing remained but to hang the doors in the gateways, and to arrange for the guard of the gates and the general security of the fortress. Nehemiah speaks here of his having set up the doors (verse 1); but it appears from Neh 3:1-32. that the actual work of so doing was intrusted, like the repairs of the wall, to the various working parties. Eliashib, with his brethren the priests, set up the doors of the sheep gate (Neh 3:1); the sons of Hassenaah those of the fish gate (ibid. Neh 3:3), etc. Nehemiah had only the general superintendence, and saw that all was properly executed. But the entire work being at length accomplished, it devolved upon him to make the necessary arrangements for the security of what had now become a first-rate fortress. Accordingly, he seems himself to have assigned the guard of the gates to certain bodies of Levites (verse 1), as being experienced in the business of keeping watch; after which he committed the task of appointing other guards to his brother Hanani, and to a certain Hananiah, already the commandant of the Birah, or temple tower (verse 2). They devised a system by which the adult male inhabitants were made to partition the watch of the wall among themselves, each on the part which was nearest to his own house (verse 3). At the same time, it was ordered, for greater precaution, that all the gates should be closed at night, and none of them opened “until the sun was hot“ (ibid.), i.e. until some hours after sunrise. The city was thus made as secure as the circumstances admitted; but in the course of the arrangements it became clear, at any rate to Nehemiah, that the population of the city was too scanty for its size (verse 4), and that some steps ought to be taken to augment the number of inhabitants. As a first step, a necessary preliminary before he could lay any definite proposal before the “rulers,” the governor thought it necessary to make a census of the entire people (verse 5). It seems to have been in the course of his preparations for this purpose that he “found a register of the genealogy of them which came up at the first.” The list in verses 7-69 has been regarded as the result of his own census; but reasons have been already given against this view in the comment upon Ezra; and it would seem to be most probable that we have the actual result of Nehemiah’s census, so far as he thought fit to give it to us, in Neh 11:3-36.

Neh 7:1

The porters and the singers and the Levites. The porters and the singers were themselves Levites, but are often distinguished from their brethren, who had no such special office (see Ezr 2:40-42, Ezr 2:70; Ezr 7:24; Ezr 10:23, Ezr 10:24; Neh 7:43-45, Neh 7:73; Neh 10:28, etc.). Nehemiah’s choice of Levites to guard the gates of Jerusalem may seem strange; but we must remember

1. That the priests and Levites formed nearly one half the population of Jerusalem (Neh 11:6-19 compared with 1Ch 9:9-22).

2. That the office of guarding the temple gates had always been discharged by Levites (1Ch 9:17-22; 1Ch 26:12-19).

Neh 7:2

Hanani and Hananiah. This appointment of two municipal officers to have charge of Jerusalem recalls the mention of two “rulers” in Neh 3:9, Neh 3:12, each of whom had authority-over half the district dependent on Jerusalem, and amounts to an “undesigned coincidence.” The ruler of the palace. Rather, “the commandant of the fort,” i.e. the officer in charge of the temple fortress (see above, Neh 2:8).

Neh 7:3

Let not the gates be opened until the sun be hot. The gates of towns in the East are usually opened at sunrise; but this cannot be the intention here. Some extra precaution is signifiednot, however, so much as Dathe supposes, who renders ante tempus meridianum, “before noon;” but rather something intermediate between this and the ordinary practice.

Neh 7:4

The city was large. Literally, “broad every way.” The houses were not builded. Much of the city consisted of open spaces, in which no houses had been as yet built.

Neh 7:5

And my God put into mine heart to gather together the nobles, etc. As Nehemiah contemplated the vast empty spaces within the city walls, and considered with himself how they might best be peopled, the thought came to himand he hailed it as a Divine inspirationthat by taking a census of the people he might pave the way for some transfer of the inhabitants of the country districts into the capital, which would at any rate strengthen the latter, and lessen the desolate appearance of its streets and squares, which had so pained him. The census would show what proportion the country and town populations bore to each other, and would point out which were the places in the country districts that could best afford to lose a portion of their inhabitants. A census, therefore was resolved upon, and, according to ordinary Jewish usage (Num 1:17-47; 1Ch 21:5, 1Ch 21:6; Ezr 2:3-62), it was genealogical. The tribes of Judah, Benjamin, and Levi were numbered separately (Neh 11:4-19); and in the tribe of Judah the children of Pharez were reckoned apart from those of Zerah (1Ch 9:4, 1Ch 9:6). No doubt the genealogical principle was acted upon throughout, but further evidence upon the point is wanting. It would seem to have been in the course of his preparations for this census, perhaps in searching for precedents, that Nehemiah found the “register of the genealogy of them which came up at the first,” which is the subject of the next section.

HOMILETICS

Neh 7:1-4

Provision for safety and numerical increase.

The wall being completed and the gates set in their places, Nehemiah takes measures for the regular defence of the city, and for increasing its population.

I. THE GUARDING OF THE CITY–GATES he assigns to the gate-keepers of the temple, the singers, and the other Levites; “that of the walls,” to the general inhabitants in turn, some to keep watch at certain appointed posts, others before their own houses; not only perhaps to be ready to rouse the city and rush to the walls or gates in case of attack from without, but to act as police against thieves or disorderly persons within. Over the whole he placed his brother Hanani, and Hananiah, who, as commander of the citadel, had had experience in managing similar matters. Of the latter he records, in explanation of his choice, that he was a faithful man who feared God more than many.

II. THE INCREASE OF THE POPULATION Of the city was a matter of pressing importance; for the ample space within the walls was very sparsely occupied with houses, and thinly inhabited. Before resolving, however, on the steps to be taken, it occurred to Nehemiah (and he regarded the suggestion as from God) to call a general assembly, that he might make a census of the population, as a basis for further measures. The result does not appear until Neh 11:1-36.

Lessons:

1. The strength and worth of a community lies in its living members. Walls are useless without men to defend them; a city feeble, though spacious, whose inhabitants are few. So a religious community may extend itself over a wide space, and erect numerous and costly places of worship, without adding to its real strength. Increase of converts should, therefore, be the chief aim of those who seek its good.

2. All the members of a community should be willing and ready to exert themselves for the common good. Each according to his capacity and opportunity. Nor in times of pressure should any refuse to act because the duties assigned him do not belong to his ordinary functions. These porters, singers, and Levites undertook for the protection of Jerusalem duties quite outside their respective offices. It was not a time to stand upon their dignity or rights. For some reason they could best be spared for the work, and they did it.

3. Organisation, including rule and subordination, is essential to the welfare of a community.

4. It is a happy thing when men eminently God-fearing can be found for offices of trust and authority. In secular life such men are invaluable. In the Church essential.

Neh 7:2

Uncommon excellence.

“He was a faithful man, and feared God above many.” Nehemiah records this of Hananiah as his reason for giving him, with Hanani, his own brother, “charge over Jerusalem.” Perhaps he felt it necessary, on some account not specified, thus to justify the selection.

I. THE CHARACTER HERE DESCRIBED.

1. Its elements.

(1) Faithfulness. Uprightness, integrity, strictness in performing promises, truthfulness.

(2) Unusual piety. These two are closely related to each other. He who greatly fears God will be eminently faithful both to God and man. The piety which does not produce uprightness is good for nothing. On the other hand, uprightness towards man, if allowed its proper development, will lead to uprightness towards God, and so to piety in all its branches. Where this is not the case (of which the instances are innumerable) the quality of the uprightness is questionable. It can hardly include a love of righteousness for its own sake. Rather is its basis the desire to stand well with men; and as it regards not God, it has no claim upon him.

2. How it is produced. As all piety and goodness are due to the grace of the Holy Spirit, unusual measures of them are to be ascribed to greater abundance of his sacred influences. But it is the human history of eminently godly men to which we now refer. To what, humanly speaking, may marked superiority in godliness and goodness be traced? Amongst their causes may be mentioned

(1) The careful teaching, the excellent example, and holy influence of devotedly Christian parents. The noblest men of the Church have generally sprung from homes of which piety was the pervading spirit; often from very pious mothers. Let parents who profess godliness think of this. The Church looks to them to train for her Nehemiahs and Hananiahs.

(2) Early religious decision. Those who begin to serve God late in life are little likely to attain to special excellence.

(3) Diligent spiritual self-culture. In reading, meditation, prayer, watchfulness, the practice of all good.

(4) Early consecration to some special service.

(5) Overwhelming sense of gratitude for conversion and forgiveness after many years of godless living.

3. When such a character is especially interesting. When, as here, seen in men of high worldly position and command, much occupied with secular affairs, and thrown much into the society of men of another spirit.

II. THE EFFECTS WHICH SUCH A CHARACTER SHOULD PRODUCE.

1. Admiration.

2. Praise to God.

3. Confidence.

Which should be shown, as by Nehemiah, in placing those who possess it in responsible positions. It is well when such men can be found for important posts, and are placed in them by those with whom the appointment lies, instead of unworthy motives leading to the selection of less desirable men.

4. Imitation. To have such men within our sphere of observation increases our responsibility. We ought to be as they are. They show us what is attainable.

5. Commemoration. In some cases, at least. That their example may stimulate and encourage many to whom it would be otherwise unknown.

HOMILIES BY J.S. EXELL

Neh 7:1-4

Moral guardianship.

I. THE THINGS IN THE CHURCH WHICH NEED TO BE GUARDED. “Charge over Jerusalem” (Neh 7:2).

1. The doctrines of the Church.

2. The members of the Church.

3. The temporal interests of the Church.

4. The work of the Church.

5. The reputation of the Church.

6. The civil privileges of the Church.

7. The discipline of the Church.

This defence is needed because infidelity, slander, bigotry, and laxity threaten to lay waste the Church.

II. THE MEN WHO SHOULD BE THE GUARDIANS OF THE CHURCH. “For he was a faithful man, and feared God above many” (Neh 7:2).

1. They must be duly appointed. “And the porters and the singers and the Levites were appointed.” “That I gave” (Neh 7:2).

2. They must be truly sympathetic. The men who had helped to rebuild the city would be the most likely to defend it.

3. They must be wisely cautious. “Let not the gates of Jerusalem be opened until the sun be hot” (Neh 7:3).

4. They must be sufficiently numerous. “And appoint watches of the inhabitants of Jerusalem” (Neh 7:3).

5. They must he eminently pious. “And feared God above many” (Neh 7:2).

6. There is a sense in which all good men ought to be guardians of the Church.

III. THE WAY IN WHICH THE CHURCH MAY BEST BE GUARDED.

1. By having regard to the Church in times of special danger. “Let not the gates of Jerusalem be opened until the sun be hot” (Neh 7:3). The Church stands in need of watchful care during the night of error and sin; then its gates must not be opened.

2. By having regard to the Church at points where it is most liable to attack. “Let not the gates of Jerusalem be opened.”

3. By having regard to mutual co-operation amongst the watchers.

4. By putting our trust in God to supply the necessary lack and imperfection of human vigilance.E.

HOMILIES BY W. CALRKSON

Neh 7:1-5 (for rest see Ezr 2:1-70.)

Israel within the walls.

In less than two months, notwithstanding the undisguised hostility of the Samaritans, and the covert disloyalty of some of the inhabitants, the sacred city was surrounded with a wall of protection; and with supreme satisfaction and profound thankfulness the gates were closed and the doors were shut. Jerusalem was secure. But Nehemiah was not the man to settle down into passive complacency. The accomplishment of one duty meant the undertaking of another. His conduct suggests

I. THE NEED OF THE HUMAN (AND SPIRITUAL) ELEMENT TO GIVE WORTH TO THE MATERIAL (verses 1, 2, 3). It was well indeed to have the wall, but that was worthless without men to guard it. Immediately the circle was complete and the “doors were set up,” the three classes of porters, singers, and Levites were appointed (verse 1). Charge of the city was given to two capable and trustworthy men (verse.

2.), and directions were given that the gates should not be opened till long after sunrise, “till the sun was hot,” and not until the watches were all on guard, every man in his place (verse 3). Behind the stone wall were to be the living men, quick of eye, strong of arm, bold of heart. Not a little reliance on the bulwark they had raised, but much more on the steadfastness and alertness of the patriots within them. It is well, indeed, to have the “new and beautiful” sanctuary, the well-appointed’ schools and classrooms; but these will avail us nothing if within them there be not

(1) minds alight with redeeming truth,

(2) hearts aglow with holy love,

(3) souls aflame with fervent zeal.

II. THE DESIRABLENESS OF DOING RIGHT THINGS RELIGIOUSLY (verses 1, 5). With the porters were associated “the singers and the Levites” (verse 1). “It is probable that the opening and shutting of the temple gates was made with song.” If with song, certainly with sacred song. Thus the manual labour of opening and shutting the city gates was associated with men of a sacred office, and with words and sounds of devotion. We read also (verse 5) how “God put it into the heart” of Nehemiah to gather the people, and take a census. This thought, which in another and less godly man would have been complacently referred to his own sagacity, is ascribed by him to Divine instigation. As servants of God, it is not only needful to do the right things, but to do them in a religious spirit. The secular is to be most intimately associated with the sacred. Things done with ordinary prudence, in daily occupation, are to be done as unto Christ. “Whether we eat or drink, or whatever we do,”plant or build, buy or sell, read or write, work or play,we must do all, realising that the power to do them is from him, and endeavouring to please him in all thingsrightly because religiously.

III. THE PLACE OF SPECIAL PIETY (verse 2). “I gave… Hananiah… charge over Jerusalem: for he was a faithful man, and feared God above many.” The best place for those who are eminently godly men is not the cloister or chamber, but the more influential posts in the kingdom. They who most honour God in their heart honour him most and serve him best when they occupy busy and important spheres. Piety, wisely employed, and powerful, in the chamber of commerce or in the House of Commons, is at least as pleasing to God as piety in the house of prayer; but to be at its best at either it should be found sometimes at both.

IV. THE SPACIOUSNESS OF THE CITY OF GOD (verse 4). “The city was large and great: but the people were few.”

1. There is ample room within the Church of Christ for the multitudes outside. Many are within its walls, but “yet there is room;” we must go out and “compel them to come in,” with a persuasiveness that will not be denied.

2.There is building to be done within the Church. “The houses were not builded.” There is much room for edification within its walls.C.

Fuente: The Complete Pulpit Commentary

Neh 7:1-73

1Now [And] it came to pass when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed, 2that I gave my brother Hanani and Hananiah the ruler of the palace, charge over Jerusalem, for he was [as] a faithful man, and feared God above [i.e. more than] many. 3And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while [until] they stand by, let them shut the doors and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every 4one to be over against his house. Now [And] the city was large [broad on both hands] and great; but the people were few therein, and the houses were not builded. 5And my God put into my heart to gather [and I gathered] together the nobles, and the rulers, and the people, that they might be reckoned by genealogy. And I found a register of the genealogy of them which came up at the first, and found 6written therein. These are the children [sons] of the province, that went up out of the captivity of those that had been carried away [of the carrying away], whom Nebuchadnezzar the king of Babylon had carried away, and [who] came again to Jerusalem and to Judah every one unto his city; 7who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah. The number, I say, of the 8men of the people of Israel was this; The children [sonsso everywhere in this list] of Parosh, two thousand a hundred seventy and two. 9The children of She-phatiah, three hundred seventy and two. 10The children of Arah, six hundred fifty and two. 11The children of Pahath-moab, of the children of Jeshua and Joab, two thousand and eight hundred and eighteen. 12The children of Elam, a thousand two hundred fifty and four. 13The children of Zattu, eight hundred forty and five. 14The children of Zaccai, seven hundred and three-score. 15The children of Binnui, six hundred forty and eight.

16The children of Bebai, six hundred twenty and eight. 17The children of Azgad, two thousand three hundred twenty and two. 18The children of Adonikam, six hundred three score and seven. 19The children of Bigvai, two thousand three-score 20and seven. 21The children of Adin, six hundred fifty and five. The children of Ater of Hezekiah, ninety and eight. 22The children of Hashum, three hundred twenty and eight. 23The children of Bezai, three hundred twenty and four. 24The children of Hariph, a hundred and twelve. 25The children of Gibeon, ninety and five. 26The men of Bethlehem and Netophah, a hundred four-score and eight. 27The men of Anathoth, a hundred twenty and eight. 28The men of Beth-azmaveth, forty and two. 29The men of Kirjath-jearim, Chephirah, and Beeroth, seven hundred forty and three. 30The men of Ramah and Gaba, six hundred twenty and 31one. The men of Michmas, a hundred and twenty and two. 32The men of Beth-el and Ai, a hundred twenty and three. 33The men of the other Nebo, fifty and two. 34The children of the other Elam, a thousand two hundred fifty and four. 35The children of Harim, three hundred and twenty. 36The children of Jericho, three hundred forty and five. 37The children of Lod, Hadid, and Ono, seven hundred twenty and one. 38The children of Senaah, three thousand nine hundred and thirty.

39The priests: The children of Jedaiah, of the house of Jeshua, nine hundred 40seventy and three. 41The children of Immer, a thousand fifty and two. The children of Pashur, a thousand two hundred forty and seven. 42The children of Harim, a thousand and seventeen.

43The Levites: The children of Jeshua. of Kadmiel, and of the children of Hodevah, seventy and four.

44The singers: The children of Asaph, a hundred forty and eight.

45The porters: The children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, a hundred thirty and eight.

46The Nethinim: The children of Ziha, the children of Hashupha, the children of Tabbaoth, 47the children of Keros, the children of Sia, the children of Padon, 48the children of Lebana, the children of Hagaba, the children of Shalmai, 49the children of Hanan, the children of Giddel, 50the children of Gahar, the children of Reaiah, 51the children of Rezin, the children of Nekoda, the children of Gazzam, 52the children of Uzza, the children of Phaseah, the children of Besai, 53the children of Meunim, the children of Nephishesim, the children of Bakbuk, 54the children of Hakupha, the children of Harhur, the children of Bazlith, the children of Mehida, 55the children of Harsha, the children of Barkos, the children of Sisera, 56the children of Tamah, the children of Neziah, the children of Hatipha.

57The children of Solomons servants: The children of Sotai, the children of Sophereth, 58the children of Perida, the children of Jaala, the children of Darkon, 59the children of Giddel, the children of Shephatiah, the children of Hattil, the 60children of Pochereth of Zebaim, the children of Amon. All the Nethinim and 61the children of Solomons servants, were three hundred ninety and two. And these were they which went up also from Tel-melah, Tel-haresha, Cherub, Addon, and Immer: but they could not show their fathers house, nor their seed, whether they were of Israel. 62The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred forty and two.

63And of the priests: The children of Habaiah, the children of Koz, the children of Barzillai, which took one of the daughters of Barzillai the Gileadite to wife, and was called after their name. 64These sought their register among those that were reckoned by genealogy, but it was not found: therefore were they, as polluted, put from the priesthood. 65And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim.

66The whole congregation together was forty and two thousand three hundred and 67three-score. Besides their man-servants and their maid-servants, of whom there were seven thousand three hundred thirty and seven: and they had two hundred forty and five singing men and singing women. 68Their horses, seven hundred thirty 69and six: their mules, two hundred forty and five: their camels, four hundred thirty and five: six thousand seven hundred and twenty asses.

70And some of the chief of the fathers gave unto the work. The Tirshatha gave to the treasure a thousand drams of gold, fifty basins, five hundred and thirty 71priests garments. And some of the chief of the fathers gave to the treasure of the work twenty thousand drams of gold, and two thousand and two hundred pounds 72of silver. And that which the rest of the people gave was twenty thousand drams of gold, and two thousand pounds of silver, and three-score and seven priests garments. 73So the priests, and the Levites, and the porters, and the singers, and some of the people, and the Nethinim, and all Israel, dwelt in their cities; and when the seventh month came, the children of Israel were in their cities.

TEXTUAL AND GRAMMATICAL

1 Neh 7:3. for , . The Targum Jonathan on 2Ki 4:4, is .

EXEGETICAL AND CRITICAL

The Ordering of the City

Neh 7:1. The setting up of the doors on the gates is anticipated in the description in chap. 3 (See Neh 3:1; Neh 3:3; Neh 3:6; Neh 3:13-15.) It occurred after the wall was completed. (Comp. Neh 6:1). The porters and the singers and the Levites (comp. Neh 12:45-47). For the temple-porters in Davids time, see the accounts in 1Ch 9:17-27; 1Ch 26:1-19. The Korhites or descendants of Korah, who were porters, were also singers, to whom are inscribed so many psalms. All of these porters and singers were Levites. Hence the threefold titles might not indicate distinct classes, but we might read it as a hendiatris the Levitical singing porters. Yet from the later portions of this book (Neh 10:28; Neh 11:15-19) we may gather that the singers and porters formed two distinct guilds, separate from one another and separate from the other Levites. Hence the three terms here represent three bodies of men. It is probable that the opening and shutting of the temple-gates were made with song. Perhaps some of the psalms inscribed to the Bene-Korah were so used.

Nehemiah seems to have set these Levitical porters at all the city gates, perhaps to give a more religious aspect to his work of defending Jerusalem.

Neh 7:2. Hanani.See Neh 1:2. Hananiahs position as ruler of the palace (sar habbirah) was probably the old office of the monarchy (al habbayith) which Eliakim held (2Ki 18:37) and which Jotham held while Uzziah still lived (al beth–hammelek,2Ch 26:21). See note on Neh 2:8. The old office was probably retained and its incumbent acted as vizier or prime officer to the governor. Nehemiah probably contemplated temporary returns to Persia, and therefore consolidated the government in this way, putting faithful men in the highest positions.

Neh 7:3. While they stand by.Rather, until they stand by. The command is, not to open the gates till high day, and not even then, unless the guard is ready to stand by and defend them.

The watchers were stationed throughout the city. These were formed of the inhabitants generally.

Neh 7:4. The houses were not builded.A general expression. The city was full of waste places.

Neh 7:6. Here begins a copy of the list of Zerubbabels company of ninety years before. See Ezra 2. It continues through this chapter. Verses 6 and 7 form the title of the list. Province.Judea was now a province of the Persian empire.

That went up out of the captivity of those that had been carried away whom Nebuchadnezzar,etc.Rather, that went up from exile, the captives whom Nebuchadnezzar, etc.

Neh 7:7. Nehemiah.Not the Nehemiah of this book. Azariah.In Ezra 2. SeraiahRaamiah.In Ezra 2, Reelaiah. Nahamani.Not mentioned in Ezra 2, Perhaps a mistaken repetition of Nehemiah. Mispereth.In Ezra 2, Mizpar. Nehum.In Ezra 2, Rehum.

Neh 7:10. The 652 of this verse is 775 in Ezra 2.

Neh 7:11. The 2818 of this verse is 2812 in Ezra 2.

Neh 7:13. The 845 of this verse is 945 in Ezra 2.

Neh 7:15. Binnui.In Ezra 2 Bani. The 648 of this verse is 642 in Ezra 2.

Neh 7:16. The 628 of this verse is 623 in Ezra 2.

Neh 7:17. The 2322 of this verse is 1222 in Ezra 2.

Neh 7:18. The 667 of this verse is 666 in Ezra 2.

Neh 7:19. The 2067 of this verse is 2056 in Ezra 2.

Neh 7:20. The 655 of this verse is 454 in Ezra 2.

Neh 7:22. The 328 of this verse is 223 in Ezra 2.

Neh 7:23. The 324 of this verse is 323 in Ezra 2.

Neh 7:24. Hariph.In Ezra 2 Jorah.

Neh 7:25. Gibeon.In Ezra 2 Gibbar.

Neh 7:26. The 188 of this verse is 179 in Ezra 2, and divided into two parts. At this verse, when children changes to men, the names of towns (instead of those of fathers) begin.

Neh 7:28. Beth-azmaveth. In Ezra 2 Azmaveth.

Neh 7:32. The 123 of this verse is 223 in Ezra 2

Neh 7:33. The other Nebo (Nebo Aher). In Ezra 2 Nebo simply.

Neh 7:34. The word children resumed, but the names of fathers are resumed for two verses only.

Neh 7:37. The 721 of this verse is 725 in Ezra 2.

Neh 7:38. The 3930 of this verse is 3630 in Ezra 2. In Ezra we find the children of Magbish a hundred fifty and six, which is omitted in this copy of Nehemiah.

Neh 7:43. Hodevah.In Ezra 2 Hodaviah.

Neh 7:44. The 148 of this verse is 128 in Ezra 2.

Neh 7:45. The 138 of this verse is 139 in Ezra 2.

Neh 7:46. Hashupha.Heb. Hasupha.

Neh 7:47. Sia.In Ezra 2 Siaha.

Neh 7:48. In Ezra we find the children of Akkub, the children of Hagab, which is here omitted. Shalmai.Heb. Salmai.

Neh 7:52. In Ezra we find the children of Asnah, which is here omitted. Nephishesim.In Ezra 2 Nephusim (Kri).

Neh 7:54. Bazlith.In Ezra 2 Bazluth.

Neh 7:57. Perida.In Ezra 2 Peruda.

Neh 7:59. Amon.In Ezra 2 Ami.

Neh 7:60. Thirty-five families of Nethinim were represented, and ten of Solomons servants. Hence there was an average of less than nine to each family.

For the Nethinim see on Neh 3:26.

Solomons servants were doubtless those whom Solomon enslaved of the Canaanites. (See 1Ki 9:20-21). Their descendants were probably regarded as engrafted into Israel, as were the Gibeonites.

Neh 7:61. Addon.In Ezra 2 Addan.

Neh 7:62. The 642 of this verse is 652 in Ezra 2.

Neh 7:65. The Tirshatha.This title is given expressly to Nehemiah in Neh 8:9, but in this list of those who came with Zerubbabel nearly a century before, it, of course, cannot refer to Nehemiah, unless we suppose that both in Ezras list and in this of Nehemiahs there had been interpolated in the original record this 65th verse, to show a decision made by Nehemiah in his time. If that be the case, which is perfectly possible, then the latter part of the 70th verse is also an interpolation of Nehemiah to show his gifts to the work of separation in his time. If we do not accept this explanation, we must believe that Zerubbabel was the Tirshatha of Nehemiah 7, and Ezra 2 Fuerst derives the word from tarash, and supposes this root means to fear, or to reverence, and refers Teresh (Est 2:21) to the same. But may it not be from the more common root yarash (to possess)? The Persian torsh (revere) is in favor of the former. It is used as synonymous with pehah (governor). See Neh 12:26.

Till there stood up a priest with Urim and Thummim.This seems to be a circumlocution for forever. The Urim and Thummim (whatever they were) were connected with the High-priests breastplate (Exo 28:30) and with the oracular response of God on application by the High-priest (comp. Num 27:21 and 1Sa 28:6). When these responses ceased or when the Urim and Thummim were lost, we cannot tell. We hear nothing of them after Davids reign. The prophets seem to have taken their place. The Urim and Thummim being absent, there was no authority in Israel to determine the priestly status of these unregistered ones.

Neh 7:66. The whole congregation together was forty and two thousand three hundred and threescore.The numbers given in this chapter, up to this verse, amount to only 31,089. In Ezra 2 the amount is 29,818. If we add to the former sum the number of servants given in Neh 7:67, we have only 38,671, or 3,689 less than the gross amount of this verse. We have noted the omission in this list of four families. The differences in the numbers of the two lists also show how liable are numbers to be changed in transcription. The grand total, being the same in both lists, is probably correct.

Neh 7:67. Singing men and singing women,meshorerim umeshoreroth. Comp. Ecc 2:8. These were probably a guild of servants, dating from Solomons day.

Neh 7:70. The work of restoration. The Tirshatha.See on Neh 7:65.

Neh 7:71. The repetition of the chief of the fathers seems to support the view of the Tirshatha sentence being an interpolation by Nehemiah. The 20,000 drams of gold here is 61,000 in Ezra 2, and the 2200 pounds here are 5000 pounds there, but if we add the peoples gift of Neh 7:72 (not found in Ezra) we have here 40,000 and 4200 against 61,000 and 5000 there. So the sixty-seven priests garments here are one hundred there. See remark on numbers in Neh 7:66.

The children of Israel were in their cities.This seems to be the real ending of the quotation from the old register of Zerubbabels day, and then Nehemiahs narration begins again, using almost the same words as Ezras concerning the first migration. In Ezra it is wayyeasphu haam ke is h ehadh, and in Nehemiah it is wayyeasphu khol haam ke is h ehadh. This likeness was doubtless designed.

HISTORICAL AND ETHICAL

1. The walls were not to be substitutes for, but encouragements of, watchfulness. A perfect system of opening, shutting, barring and guarding the gates was to follow the successful up-building of the city-bulwark. Faithful men were to be put into the highest positions, and a larger number of Jews were to be induced to dwell in Jerusalem in order to its defence. The order, security and growth of Jerusalem, as the city of the Great King, Jehovah of Israel, formed the undivided aim of the son of Hachaliah.

2. The genealogies occupied an important place in Israel. They contained the certificate of church-membership for each Israelite. They also contained the claims to official dignity that belonged to priest and Levite. The family-idea thus received a marked emphasis in Gods redemptive governmentan emphasis which is echoed by Malachi (Mal 4:6) and the angel that appeared to Zacharias (Luk 1:17). The appearance of the Nethinim in the genealogies is a forcible illustration of the impartial grace of God. That grace which would bring in all the Gentiles as children was foretokened by the brotherly position of the Nethinim (of Gentile blood) among the people of God, the children of Abraham, Isaac and Jacob.

3. Those priests whose names were not in the lists were counted the same as polluted, that is, not simply as having a blemish (see Lev 21:17-21), for such priests could eat of the holy things, but as having an uncleanness (see Lev 22:3-6), which prevented all contact with holy objects. This shows the prominence of externals in the Jewish religiona necessary prominence where the externals had a precise spiritual significance. For, after all, it was the spiritual truth which was the basis of such exactness, and by no means the mere intrinsic value of externals.

4. The entire number of Jews who returned in Cyrus day to Jerusalem was smallabout 50,000, out of millions. Piety, patriotism and desire for change were three motives at work in the 50,000. But what a vast mass were unmoved by any of these motives, and were well satisfied with their exile! Some, however, like Daniel, remained from high and holy motives. The Jewish people is a remnant.

HOMILETICAL AND PRACTICAL

The Lord, on His side, appoints watchmen on the walls of Jerusalem, who must allow themselves no rest day or night, and must not even give the Lord Himself any rest until He fortifies Jerusalem, and makes it for a praise in the earth. Isa 62:6-7. But now, when Jerusalem is scantily rebuilt, Nehemiah appoints watchmen, who shall guard the city and its gates. The first thing necessary for the congregation is praying hearts, whose petitions shall not slacken until the Lord is persuaded; these the Lord Himself must give. But when the prayers have been granted care must be taken for the preservation and using of that which has been granted. That the congregation itself must see to. And that they themselves can and must watch, that they must remain separated from the world, and that they will be secured in the maintenance of their peculiarity and independence, is their honor and joy. 2. There are always two tasks in the congregation, or church, of the Lord. As there are always enemies remaining (so long as the kingdom is not of God and of His Christ), who cannot endure the spread of the blessing, which might proceed from the church, who would much rather indeed win its possessions and gifts, and would wish to make it like the world, so these enemies, especially then, when the powers of life are most active in it, come out to attack it most energetically, and fall upon its representatives most sharply in word and deed, therefore it must always have some to keep watch, to protect it, and fight the enemy. But again: so long as everything is in embryo, and the conclusion has not been reached, and there are yet those to be found capable of receiving and becoming participants in the goods and gifts of the church and in the salvation of the Lord, that is, those who can and will enter the congregation of the Lord, and increase and extend the Lords kingdom, therefore, just on this account, such are necessary as will be engaged in the winning and reception of new members to the kingdom, who understand the situation, and can point out the spot where they also can build. 3. As Jerusalem, in Nehemiahs time, extended far on both sides, and was scantily populated, so also the city of God in all times has had space for new additions to its population. For, in truth, the rich possessions which God has prepared in His church for mankind, would only then be sufficiently turned to profit when every one called man should enjoy them, and it were itself full and sufficiently built out, and all had entered in. For that God, who has made all things for Himself, and for that Lord who has redeemed all, the totality alone, from which none is lost, forms a sufficiently great people.Bede: Prcepit autem Nehemias, ne aperiantur port Hierusalem usque ad calorem solis, hoc est toto tempore noctis, ne videlicet aut obtectus tenebris hostis erumpat, aut certe aliquis incautus exiens ab hoste captus pereat. Quod etiam in hujus sculi nocte tota custodes animarum debent solerter agere, ne observantia pi conversationis neglecta diabolus aut cohortem fidelium perturbaturus subintret aut de ipsorum numero fidelium quempiam perditurus rapiat. Apparente autem sole justiti et clarescente luce futur beatitudinis jam non opus erit claustris continenti; quia nec adversariis ultra dabitur facultas impugnandi sive tentandi fideles, utpote sempiterna cum suo principe ultione damnatis. Unde in Apocalypsi sua Joannes de futura ejusdem sanct civitatis gloria dicit; et port ejus non claudentur per diem; nox enim non erit illic.Starke: This is the final cause why cities and countries, kingdoms and principalities are founded, and filled with people that God may dwell there, and His church may have a certain shelter. God provides help, protection, and rest for His church, and as human protection is very insignificant, God with His angels is the best watchman.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This chapter contains the account of the government of Jerusalem under Nehemiah. A register also of the genealogy of them, who re turned first from the captivity of Babylon, both of the people, priests, Levites, and Nethinims.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

(1) Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed, (2) That I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared God above many. (3) And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, everyone in his watch, and everyone to be over against his house. (4) Now the city was large and great: but the people were few therein, and the houses were not builded.

It is to be supposed that the holy city of Jerusalem, stood upon the very same ground as before its desolation. And though at present not peopled as heretofore with a multitude of inhabitants, yet looking for the accomplishment of God’s promises, the same room as before was taken in. Zec 7:4-7 . and Zec 8:3-6 . By the appointment of Hanani and Hananiah to the government, it seems probable that Nehemiah was looking forward to his return to the court of Persia. This is the same Hanani which brought tidings to Nehemiah concerning Jerusalem, as mentioned in Neh 1:2 . The faithfulness of his partner Hanamah is honorably mentioned. May we not spiritualize the passage in reference to the faithful ministers of Christ, and remark, that if the security of Jerusalem, in its frontiers and gates, became so important, how much more should those who stand at the doors of the Lord’s heritage use vigilance and circumspection, to see who are admitted, and that they are indeed of the true household of faith.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Neh 7

[Measures were taken (1-4) for the security of the city, now made a complete fortress. The comparative thinness of the population taxed the governor’s resources, and the result appears at a later stage.]

1. Now it came to pass, when the wall was built, and I had set up the doors [comp. Neh 6:1 ], and the porters and the singers and the Levites were appointed [placed in charge, probably over the walls. Bishop Ellicott’s Commentary says: This was an extraordinary provision, to be explained by the fact that these organised bodies formed a large portion of the inhabitants. The Levites had usually guarded only the Temple].

2. That I gave my brother Hanani [who probably had returned from Susa (see Neh 1:2 )], and Hananiah the ruler of the palace [commander of the fortress], charge over Jerusalem: for he [Hananiah] was a faithful man, and feared God above many.

3. And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot [an unusual precaution. The ordinary practice in the East is to open town gates at sunrise]; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house.

4. Now the city was large and great [ Hi. broad on both sides]: but the people were few therein, and the houses were not builded.

5. And my God put into mine heart to gather together the nobles, and the rulers, and the people, that they might be reckoned by genealogy. And I found a register of the genealogy of them which came up at the first, and found written therein,…

[It is argued by some that the entire catalogue which follows (7-73) is not the register of them “which came up at the first,” but of the Jewish people in Nehemiah’s time; that it stands in Nehemiah in its right place; and that it has been improperly transferred to Ezr 2 . The genealogical reckoning of the people, as the first step towards increasing the population of the metropolis,, is determined on, not without express divine suggestion; the allusion to this inspiration from God is, as in chap. Ezr 2:12 , very emphatic]

63. And of the priests: the children of Habaiah, the children of Koz, the children of Barzillai, which took one of the daughters of Barzillai the Gileadite [see 2Sa 17:27 ; 2Sa 19:31-39 ] to wife, and was called after their name.

64. These sought their register among those that were reckoned by genealogy, but it was not found: therefore were they, as polluted [ Heb. they were polluted from the priesthood], put from the priesthood.

65. And the Tirshatha [ or, governor] said unto them, that they should not eat of the most holy things [ i.e. have their share of the offerings, on which the priests subsisted (see Lev 2:2 , Lev 2:10 ; Lev 22:4 , Lev 22:10 )], till there stood up a priest with Urim [ Exo 28:30 ] and Thummim.

66. The whole congregation together was forty and two thousand three hundred and threescore,

67. Beside their manservants and their maidservants, of whom there were seven thousand three hundred thirty and seven: and they had two hundred forty and five singing men and singing women.

68. Their horses, seven hundred thirty and six: their mules, two hundred forty and five:

69. Their camels, four hundred thirty and five: six thousand seven hundred and twenty asses.

70. And some [ Heb. part] of the chief of the fathers gave unto the work. The Tirshatha gave to the treasure a thousand drams of gold, fifty basons, five hundred and thirty priests’ garments.

71. And some of the chief of the fathers gave to the treasure of the work twenty thousand drams of gold, and two thousand and two hundred pound of silver.

72. And that which the rest of the people gave was twenty thousand drams of gold, and two thousand pound of silver, and threescore and seven priests’ garments.

73. So the priests, and the Levites, and the porters, and the singers, and some of the people, and the Nethinims [sacred slaves “given” to the Levites to assist them in their work], and all Israel, dwelt in their cities; and when the seventh month came, the children of Israel were in their cities.

Prayer

Almighty God, do thou open our eyes that we may behold wondrous things out of thy law. The law of the Lord is perfect, enlightening the eyes, and guiding the simple, and comforting the soul, and making heaven on earth. O that we knew thy law, and hearkened unto thy precepts, and made thy statutes our song in the house of our pilgrimage! We would now pray thee for the spirit of truth the fearless, noble, upright spirit that we may daily make inquest for truth, and inquire the way to the palaces of wisdom, and discover the dwelling-place of understanding. We would seek for wisdom as men seek for silver and dig for gold; we would go after understanding until we find it. We have seen somewhat of the value of wisdom: the fear of the Lord is the beginning thereof, the continuance thereof, and the end thereof. May we fear God with a whole heart; may we know the highest fear, the reverence of love; may we see so clearly the holiness of God that we may tremble before it, and then see so vividly the mercy of God that we may take heart again and venture to pray.

Here we are in the battle, here we are thrown into relationships we can neither understand nor control; here we are the subjects and sometimes the victims of cruel or startling surprises, but in God’s eternity, we shall find the key, the light, the explanation, and shall say, Thou hast done all things well. The lion was one of our teachers, the wolf was set in our path to keep us right: if thou didst bite us with the gnawing tooth of hunger, it was that we might cry out for the living bread; and if thou didst enclose us in the wilderness too large for a home, too bleak for summer, it was that we might feel our hearts going out towards our Father, and his house, and all the sanctuary of his presence. Thou hast done all things well. The death was right, and the birth, and the glad wedding, and the stress and fury and torment of unexpected conflict: thou hast done all things well. We had planned life otherwise; it was to be a wedding feast from beginning to end; we were to live within the sound of music; we were to know nought of darkness or frown or trouble: but thou hast done all things well. We would not now part with the little grave or with the tomb where old age lies, consecrating the earth with another touch of sanctity; we would not be without the wound, the scar, the brand, the stigma, all these we now see are part of thy gift, and a method of thine in the instruction of the world: thou hast done all things well.

We bless thee for thy book: it is all books in one; there is nothing outside of it that can claim the name of truth and beauty, loveliness and purity, that is not to be found within its golden circle. May we search it, inquire into it, make it our familiar friend and counsellor. Blessed is the man whose delight is in the law of the Lord, and who meditates therein day and night; he shall be like a tree planted by the rivers of water; to him there shall be no drought, to him there shall be no sere leaf; he shall bear fruit, and always shall be beautiful because of God’s benediction. The ungodly are not so; they have no book; they are the victims of their own passions and fancies; they are driven away like chaff before the wind. Establish us in truth. Thy word is truth: Son of God, expound it to us; Holy Spirit take of the things of Christ, and show them unto us. O thou who didst walk with sad-hearted men to Emmaus, join us on our pilgrimages, and beginning at Moses, and all the prophets, expound unto us the things concerning thyself; and we shall know the speaker by the glowing love that burns in our hearts. Amen.

Fuente: The People’s Bible by Joseph Parker

XXIII

THE EXPEDITION OF NEHEMIAH AND HIS WORK OF REBUILDING

Nehemiah 1-7

The period of time between the books of Ezra and Nehemiah is about twelve years. The leader of this expedition was Nehemiah, who was in all probability a man of princely Jewish blood, brought up and trained in a foreign land, a man of fine presence and splendid ability. He was a favorite of the king, Artaxerxes, and he was a true Jewish patriot. He was the “cupbearer” of the king. This was a position of great responsibility, and yet of great authority. He was skilled in the diplomacy and trickery of the Oriental courts, a man who knew men and affairs.

He received word from his brother, Hanani, that the walls of Jerusalem were broken down and the people afflicted. This news produced a remarkable effect upon him, and he prayed to the God of heaven and fasted, confessing the sins of the people. He prayed that God would enable him to speak to Artaxerxes the king at the right time and that he might receive favors from him.

About two months Nehemiah continued to pray, waiting for his opportunity, though he dared not manifest that sadness in his face. Kings do not like for their servants to be sad in their presence. But the deep grief of Nehemiah could not be completely hid. The king noticed it, asking him why he looked so sad, stating that it could only be sadness of heart. He gave his reason for his sadness. Then the king asked him if he had any request to make,, and in that moment Nehemiah prayed to the God of ‘heaven for help. He had matured his plans and had come to a conclusion as to what he should ask of Artaxerxes. So he requested that he be sent to Jerusalem and that the king give him letters so that he might safely go on his way without being hindered by their enemies.

The date of this decree is 445 B.C. It gave to “Nehemiah the special commission to rebuild the walls of Jerusalem, including letters to Asaph, the keeper of ‘the king’s forest, which also caused much grief to the enemy. This is the first sign of opposition which grew more and more intense as the work went on. After some time Nehemiah with his bodyguard arrived safely. He was a man of great position in the empire, and must have had a strong guard with him. He makes no mention of his mission on his arrival. He preserves a very tactful silence. If his purpose had been known, his enemies would have at once set to work to defeat it. His practical turn of mind is shown in the fact that he chose the secret hours of the night to ascertain the condition of the walls of Jerusalem, thus being able to mature his plans, no one suspecting his purpose. When he had surveyed and noted the condition of the walls, and had seen just what had to be done, he summoned the leaders of the people, made his purpose known and organized his forces for the rebuilding. Then followed an appeal to the elders to consider their evil case and to arise and build and then he told them how the good hand of his God had been upon him. “So they strengthened their hands for the good work” but the opposition now is more manifest. They laughed them to scorn, but Nehemiah replied, “God will prosper us . . . you have no portion or right or memorial in Jerusalem.”

Nehemiah had organized his forces to perfection. The priest ly families began to build by the sheep gate which was the portion nearest to the Temple. They had a double incentive to work, viz: the protection of the city in which they dwelt, and the protection of that part of the city where their interests were. Nehemiah mentions many of the gates, e.g., the Fish Gate, which was probably at the northeastern entrance of the city. It was called the Fish Gate because the fish from the river Jordan and the Sea of Galilee were brought to the city from that side and through that gate. He mentions the old gate which was probably to the north of the city. The “tower of the furnace” probably refers to the potteries which existed in that day. The Valley Gate overlooking the valley of Ninnom opened west. The Dung Gate led out to the lower end of the valley of Hinnom on the southwest. The Fountain Gate probably led down to the Tyropean Valley on the south. The stairs led to the City of David. The next was the Horse Gate, but we do not know just where it was located. Thus he built the walls beginning at the east side and going around to the west and south. It is impossible to follow the construction exactly as Nehemiah built it. Only a small portion of this wall has been discovered, and that part is near Ophel. Hurlbut’s Bible Atlas is helpful here.

They built the walls in the face of opposition. No one knew that this would arise better than Nehemiah. He felt that the work must be rushed. The attitude of his enemies was characteristic. Anger in the first place gave place to scorn and contempt. Now Sanballat gathers his forces together to oppose Nehemiah. It was a trying time. The enemy mocked them (Neh 4:1-3 ), but Nehemiah set his prayers against the enemy and went forward.

Their third opposition was a conspiracy to fight, which was met on the part of Nehemiah by prayer and setting a watch against them, but just here a complaint came from Judah evidencing his lack of faith. It was threefold, viz: (1) The strength of the burden bearer is gone; (2) there is much rubbish; (3) the enemy is threatening. In view of this, Nehemiah made provisions for their safety, arming the people and setting them in battle array after their families and then he made a moat masterful plea: “Be not ye afraid of them: remember the Lord, who is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses.” The effect of this plea is seen in their vigilance and diligence. Half of them worked while the other half held the arms; those that worked had on the sword and worked with one hand and held a weapon in the other. Nehemiah set trumpeters for signal purposes; they did not take off their clothes not lay down their weapons for water, but with sleepless vigilance they pressed the work to completion and were able to say, “And so we built the wall . . . for the people had a mind to work.”

Now we have followed Nehemiah’s work to the time that the walls were rebuilt. Almost as soon as this work had been completed there occurred great destitution. This is set forth in Neh 5 . Nehemiah had been devoting his energies to the fortification of the city; now he must give his attention to the matters in the city.

So we now take up the reforms of commercial and social abuses by Nehemiah. In this fifth chapter we come face to face with conditions that give us a painful surprise. One would think that they would be happy indeed, now, but instead, they were sorely downcast by serious circumstances, in that great wrongs were heaped upon them. Nehemiah was brought face to face with a serious condition of affairs. A great cry was raised by both men and women who were concerned. They said that they were in dire straits of poverty. They had no food, and were in danger of starvation. The suffering was intense. Others said, “We have mortgaged our fields, and vineyards and houses.” The implication really is that some of these had been taken away from them. Then they were without fields and vineyards, also without corn and wheat, things necessary to life. Then again, others said, “We have borrowed money for the king’s tribute upon our fields and vineyards.” They even had to borrow money to pay the king’s tribute. Now we see that they were in sore straits when they had to borrow money to pay their taxes. But their distress does not stop here. We are told that some of them had to sell their own children in order to get bread to eat. “Lo, we bring unto bondage our sons and our daughters . . . for other men have our fields and our vineyards.” This is the condition with which Nehemiah was brought face to face.

Nehemiah was angry and said, “Then I consulted with myself and contended with the nobles and the rulers and said unto them, Ye exact usury, every one of his brother.” He saw what had led to this state of affairs. It was just common greed and covetousness. Nehemiah was enraged. He called an assembly et the people, something like the old fashioned “Town Meeting” of New England. He says to them: “The thing ye do is not good: . . . I likewise, my brethren, and my servants, do lend them money and grain. I pray you, let us leave off this usury.” The interest was about 12 per cent. All such interest was forbidden by the law of Moses. So Nehemiah issued a command ordering them to restore all this property. He called the priests together and took an oath of them that they were to see that this thing was done. Now this shows that the priests were the leading men in national life. They were to enforce the law. In order to impress it he says, “I shook out my lap, and said, So God shake out every man from his house who does not do this.” Just as one would take an apron with articles in it and shake them out, so God would do to them, which meant excommunication. They were to restore the fields and the vineyards which the people sorely needed and ought to have. Then he cites his own example (Neh 5:14-19 ): “From the time that I was appointed to be their governor in the land of Judah . . . I and my brethren have not eaten the bread of the governor,” that is, he had not been collecting any salary. “But,” he says, “the former governors were chargeable unto the people, and took of them bread and wine, and forty shekels of silver, but instead of that I fed one hundred and fifty of them at my own expense.” Then in Neh 5:19 he says, “Remember unto me, O my God, for good, all that I have done for this people.”

During all this time, Sanballat, Tobiah, and Geshem had been trying to entrap him. They sought some way to entangle Nehemiah and stop the work. But Nehemiah had been trained in an Oriental court. He was used to trickery and deception, common in the life of an Oriental palace. Sanballat and Tobiah invited him down to the plain of Ono for a conference. That sounds like they wanted to be friends with Nehemiah. But he says, “I cannot come down: why should the work cease while I leave it, and come down to you?” He saw through the plan. Four times they sent him that invitation, but each time he replied that he could not come down. In Neh 6:5 he says that they sent him an open letter in which Geshem says, “You think to rebel. You have appointed prophets to preach among the people that you are to be king in Judah.” That is a clever story. The letter informs Nehemiah that they were going to report to Artaxerxes that he was planning to be king; that prophets were preaching in Jerusalem that Nehemiah was to be king. That is the same threat that the Pharisees used on Pilate: “Pilate, if you let this man go you are not Caesar’s friend.” It would have frightened an ordinary man. That very thing drove Pilate to put Jesus to death, when he knew that he was innocent. They sought to stop the work in that way, but Nehemiah prayed: “Now, O God, strengthen thou my hands.” So the work went right on. In Neh 6:10 is the record of another attempt. They employed a certain prophet to help them. He was one of those men who made divinations and was secured to entice Nehemiah. Nehemiah went down to the house of this man, who had been shut up under a vow. Then the prophet said to him, “Let us meet together in the house of God; . . . let us shut the doors of the Temple: for they will come to slay thee.” That was a very subtle proposition. But Nehemiah was too wise even for this trap. He says, “Should such a man as I flee? I have no right to go into the Temple. Am I going to do wrong to save my life?” No wonder God cared for and used this man! Then he discovered that God had not sent the prophet, but he had been hired by Tobiah and Sanballat.

The work went right on, and the wall was completed on the fifty-second day. Now what was going on in the city? Neh 6:17 tells us that the nobles of Judah sent letters to Tobiah and he to them. Nehemiah says, “They spake of his good deeds before me and reported my words to him.” Now that was treachery, but Nehemiah paid no attention to that. He saw clearly through it all. They were simply trying to make him afraid.

Now when the wall had been built he set up the doors and appointed porters and singers and Levites. He appointed his own brother to be governor over the city. This brother was appointed because he was a God-fearing man. He gives instruction about the city gates, as to their opening and so on. Now we are told about the houses and the inhabitants. The record says, “Now the city was wide and large but the people were few therein.” Many Texas cities are like Jerusalem in that they are large and wide, but the houses are not yet built and the people few.

Now he had built the walls and set up the gates. Next he finds the book of the genealogy. That is the same as the list in Ezr 7 . The Apocryphal book, 1 Esdras, also contains a similar list. But why was it repeated here? It was taken from the same list from which Ezra’s was taken and is in accord with the great emphasis which the Jews put on their genealogies. This was necessary for the identification of all who had thus come to Jerusalem and confirms the account given by Ezra. There are no important differences no more than we might expect in two separate genealogical lists prepared by different persons. But there is a special advantage in having the two lists, viz: they enable us to make out a more complete catalogue of those who came at the first, though either list was sufficient for the purpose of identification.

QUESTIONS

1. What was the time period between the books of Ezra and Nehemiah?

2. How did Nehemiah come to know the condition of Jerusalem and according to this report what was the condition?

3. How did this affect Nehemiah and what did he do?

4. What of the providence of God in answer to his prayer and what was the lesson on the relation of prayer and works?

5. What date of this decree and what special commission did it give?

6. What effect of this decree on the enemy?

7. How did Nehemiah commence the work of Jerusalem?

8. What his appeal, what was the first opposition of the enemy and what was Nehemiah’s reply?

9. How did Nehemiah distribute the work and what was the lesson?

10. Locate as nearly as you can the parts of the wall which were assigned to the various companies to build.

11. What was the second opposition of the enemy and what was Nehemiah’s reply?

12. What was the third opposition of the enemy and how did Nehemiah meet it?

13. What was Judah’s complaint and what was the masterful plea made by Nehemiah in reply?

14. What indicates their great vigilance and diligence?

15. What complaint came to Nehemiah from the people?

16. How did this affect Nehemiah, what course did he take and what the result?

17. How does Nehemiah show his spirit of generosity and unselfishness?

18. After the wall was completed what artful proposition came from the enemy to Nehemiah, what was his course in the matter and what lesson for us?

19. How then did they try to entrap Nehemiah and what saved him from their scheme?

20. How long was the wall in building, what effect on the enemies, what embarrassing fact to Nehemiah here revealed, and what provision was made for the continued safety of Jerusalem?

21. Why should Zerubbabel’s register of names occur here also, are there any important differences between the two lists, and what the special advantage in having the two lists?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Neh 7:1 Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed,

Ver. 1. When the wall was built ] For better defence of the city. Moenia a munienda urbo dicuntur.

And I had set up the doors ] We may not take this expression for a vain glorious haec ego feci, I have made this, such as was that of Nebuchadnezzar, Dan 4:30 , boasting as if he (and not Ninus) had built Babel, when he enlarged it only, and built the palace; or that of Augustus, Urbem ego lateritiam inveni, marmoream reliqui. I found the city of clay but I left it of marble. We read of one Lampadius, a nobleman in Rome, who per omnia civitatis membra, through all parts of the city, where other great men had bestowed cost in building, he would set up his own name (not as a repairer of the work either, but) as the chief builder. Trajan the emperor also is said to have been sick of this disease; and was therefore called by way of jeer, Wallweed, Herba parietina. But good Nehemiah was none such; he was humiliter sublimis, et sublimiter humilis, as Cyprian phraseth it; that is, humbly lofty, and loftily humble; humble in heart, and yet high in worth and works, as Nazianzen saith of Athanasius, , .

And the Levites were appointed ] viz. To their several services in the temple (as David had distributed them), after that they had been otherwise employed about the building.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Nehemiah Chapter 7

This chapter shows us the people with the wall built, and the register of the people named with great care, on which I need not enter.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Neh 7:1-4

1Now when the wall was rebuilt and I had set up the doors, and the gatekeepers and the singers and the Levites were appointed, 2then I put Hanani my brother, and Hananiah the commander of the fortress, in charge of Jerusalem, for he was a faithful man and feared God more than many. 3Then I said to them, Do not let the gates of Jerusalem be opened until the sun is hot, and while they are standing guard, let them shut and bolt the doors. Also appoint guards from the inhabitants of Jerusalem, each at his post, and each in front of his own house. 4Now the city was large and spacious, but the people in it were few and the houses were not built.

Neh 7:1 the gatekeepers and the singers and the Levites Some scholars see this as misplaced because it seems to refer to the temple and not the city. Yet, we learn later, that the Levitical gatekeepers were also appointed to the city gates because of the lack of people willing to live in Jerusalem (cf. Neh 7:4).

Neh 7:2 I put Hanani my brother, and Hananiah These could be two forms of one name (cf. BDB 337); both mean YHWH has been gracious. However, in Neh 7:3 it says, I said to them which confirms that there were two men involved. Hanani is first mentioned in Neh 1:2 as Nehemiah’s brother and source of his information about the condition of Jerusalem. The name Hananiah also appears in the list of Neh 10:23.

the commander of the fortress Most walled cities had an inner fortress. It is also used to describe Susa in Neh 1:1 and Est 1:2; Est 1:5, etc). Jerusalem’s citadel was close to the temple (cf. Neh 2:8), possibly incorporating the towers, the Hundred and Hananel (cf. Neh 3:1). The same word fortress (BDB 108) was used of the temple itself in 1Ch 29:1; 1Ch 29:19.

NASB, NRSVhe was a faithful man

NKJVhe was a faithful man

TEVHananiah was a reliable

NJBhe was a more trustworthy

The term (BDB 54, see Special Topic: Believe, Trust, Faith, and Faithfulness in the OT ) for faith in the OT has the connotation of

1. reliability, sureness (e.g., the right way, Gen 24:48)

2. stability, continuance, faithfulness (e.g., Neh 7:2; Isa 38:3)

3. truth (e.g., Est 9:30; Jer 33:6)

This same term is often used of God (e.g., Neh 9:33; Exo 34:6; Isa 38:18-19; Zec 8:8).

feared God more than many This term (BDB 431, KB 432, Qal PERFECT [OT Parsing Guide, p. 380], but Qal PARTICIPLE [Analytical Key to OT, p. 69], , see Special Topic: Fear in the OT ) is used several times in Nehemiah and in several senses.

1. Qal form

a. fear God, Neh 1:11; Neh 7:2

b. fear men, Neh 2:2; Neh 4:14; Neh 6:13

2. Niphal form

God as awesome/fearful, Neh 1:5; Neh 4:14; Neh 9:32

3. the NOUN, fear of God, Neh 5:9; Neh 5:15

Effective leaders are those who are trustworthy and revere YHWH!

Neh 7:3 This verse has two IMPERFECTS used in a JUSSIVE sense (be opened, shut) and one IMPERATIVE (bolt).

The New English Bible and REV think it refers to closing the gates during the noon time rest, while the RSV, TEV, and NJB imply that the gates were to be opened late (well after sunrise) and closed early (well before sundown). Whatever the specifics of this verse mean it is obvious that special care was given to the opening, closing, and guarding of these gates during this period.

Notice how the residents and businesses were to guard the entrances closest to their homes and shops. This is the same personal interest used to construct the walls. The NIV and the NET Bibles understand this aspect to relate to the separate guard stations, one at the gates and one by their homes.

Neh 7:4 the city was large and spacious This is exactly opposite of the new size of the reduced city. What can this mean? It must relate to the number of people living there, not a comparison of the previous size of the city or there was plenty of room for new houses and shops (an invitation for people to move into the city). Remember context, not lexicons, determine word meaning!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Chapter 7

Now in chapter 7:

It came to pass, when the wall was built, and the doors, the porters and the singers and the Levites were appointed, that he gave his brother Hanani ( Neh 7:1-2 ),

Now this is the one who had come to Babylon and told him of the sad condition of Jerusalem and of the people.

He gave them charge over Jerusalem: to these faithful men, who feared God above many. And I said unto them, Let not the gates of Jerusalem be opened until the sun is up ( Neh 7:2-3 );

And before the sun goes down make sure that the gates are closed that the inhabitants of Jerusalem might actually dwell safely within its walls.

Now beginning with verse Neh 7:5 , you have actually a repetition of Ezra chapter 2. For this is a list of the registry that they found of the people who returned at the beginning when Cyrus had allowed some 49,000 or so of them to return. This is the same register that is given in Ezr 2:1-70 , the families that came, the numbers of the family and the items that they brought with them. “

Fuente: Through the Bible Commentary

Neh 7:1

Neh 7:1

NEHEMIAH PREPARES TO RETURN TO BABYLON;

TACKLES THE PROBLEM OF REPOPULATING JERUSALEM THE SECURITY OF THE CITY

“Now it came to pass when the wall was built, and I had set up the doors, and the porters, and the singers, and the Levites were appointed.”

The singers and the Levites are here named along with the keepers of the city gates; and, because that was something of an unusual assignment for Levites and singers, the critics promptly claim that their mention here is, “A mistaken addition by the Chronicler.” Of course, Nehemiah is the author here, not the mythical `chronicler’ of the radical critics, who, in their view was not merely incompetent, but an unqualified liar as well. This view regarding this verse was long ago disputed and disproved; but true to the critical `style,’ succeeding generations continue to parrot their old shibboleths. Hamrick, for example, wrote that, the addition of singers and Levites to the gatekeepers was due to, “Confusion,” on the part of the author. There was no possibility whatever that Nehemiah was confused about whom he appointed as gatekeepers of Jerusalem.

And why were singers and Levites needed and appointed to this work? They were loyal to God and to Nehemiah; and the single largest group who populated the city at that time were the priests; and they were not loyal. Nehemiah was preparing to return to Persia, and he was taking the utmost precautions to leave Jerusalem’s security intact.

Williamson refuted the usual critical claim that these words regarding the singers and Levites `are a gloss,’ adding that, “These were emergency arrangements only.” F.C. Cook also agreed that the singers and Levites were assigned to this work, “Because their experience (as guardians of the Temple) pointed them out as the fittest persons for this task.”

E.M. Zerr:

Neh 7:1. The doors could not be hung until the wall was completed to its full height. Thus the order of the services would be as it is stated in this verse. The porters were the janitors or gatekeepers, and they could not be appointed to their several places until the gates or doors were ready for service. The singers were expected to do part of the religious exercises. That was according to an institution of David (1Ch 25:1; 2Ch 35:15). The Levites were the original ones to have the supervision of the sacrificial part of the services. All of these appointments were made by Nehemiah when the building work was completed.

Fuente: Old and New Testaments Restoration Commentary

At last the wall was completed by setting up the doors, and placing in order porters, singers, and Levites. In the first few verses of this chapter we have an account of the arrangements for the safety of the city. They are characterized by statesmanlike caution. Through all the country round about there were enemies, and the position of the partially restored city, therefore, was one of perpetual peril. Nehemiah was conscious of this, and made the most careful provision for the hour for opening and closing the city gates, and the arrangement of the watchers.

No greater mistake can ever be made in connection with work for God in difficult places than to lack caution. carelessness is never a sign of courage. True bravery perpetually prepares for attack. The man who, sword in hand, has built to completion does not imagine that swinging doors indicate that the time for relaxing watchfulness has come.

The rest of the chapter is occupied with a register, which is almost undoubtedly a copy of that in the Book of Ezra. The alterations are few and unimportant, and it is distinctly stated that the register was found.

Fuente: An Exposition on the Whole Bible

36-73, Public-spirited Citizens

Neh 7:1-8

It is probable that Nehemiah returned to the Persian court on the completion of the first part of his enterprise, the building of the walls, and that he left Hananiah and his brother in charge until he had been able to obtain a prolongation of his mission. Hananiahs character is very aptly described in Neh 7:2. These are splendid characteristics-the fear of God and faithfulness, 1Co 4:2. Sound common sense, through which God wrought, dictated the policy of appointing each man to guard his own property, Neh 7:3; Neh 7:5. The extent of the city walls had evidently been marked out in faith, as directed in Zec 8:1-23. Registration seems to have engrossed much of the care of these returned exiles, and it was necessary, not only that each might inherit his ancestral property, but that the descent of our Lord might be easily traced to David. We ought to be very sure that we and our dear ones are included in Gods register. We cannot lay claim to our inheritance, unless we are heirs through the new birth, Rom 8:16-17.

Fuente: F.B. Meyer’s Through the Bible Commentary

Nehemiah: Chapters 7-13

Chapter 7

Restoring Order

The greater part of this chapter, from verse 6 to the end, consists of the register of the genealogy, which has already been considered in our study of the book of Ezra (chap. 2), and which we need not again go over here.

This might seem to leave very little that is new for our present concern; but a careful examination of the five opening verses will reveal much on which we may meditate with profit, as being of marked importance at the present serious moment of our history as saints and servants of God and of our Lord Jesus Christ. The more Nehemiahs record is examined, the more it will be seen that every sentence is pregnant with instruction for these closing days of the dispensation of grace. Written aforetime, they were, nevertheless, written for our learning; and we shall be blessed indeed if we carefully appropriate and earnestly practice the lessons they convey to us.

Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed, that I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem; for he was a faithful man, and feared God above many (vers. 1, 2). There are several matters of moment to occupy us in these two verses. Tfre wall, we have seen, speaks of separation-both from the world and its evil and to the Lord the God of Israel. The gates speak, not of unscriptural exclusion that has no heart for those who are of the one family, but of fellowship, admitting to the privileges to be enjoyed within the walls all who have divine title to enter, and barring out all others. And this suggests the importance of Nehemiahs appointment of porters, or gate-keepers. He was not indifferent as to who came or went. The business of the porters was to act as watchmen of the gates, permitting only such to come inside as could give evidence of their right so to do.

In applying this to the ordering of the assembly, it is easy to see what an important place the porter occupies. Suppose a company of believers, gathered to the name of the Lord Jesus Christ, in separation from worldly and ecclesiastical evil: how long will its purity and holy character be maintained if people are allowed to come and go as they will, without true, godly care as to their new birth, their behavior, the doctrines that they bring, or the associations they go on with? Hence the need of the sometimes unpleasant service of the porter.

I do not mean that certain ones should be appointed as inquisitors of those applying for fellowship; rather, that all should be duly exercised before God as to who are received to the holy and exalted privileges of Christian fellowship. In the breaking and eating of the loaf, and the drinking of the cup, we not only set forth the Lords death, and fellowship with Him who thus gave Himself for us, but we thereby manifest our communion or fellowship with those participating with us in this solemn observance. And how can there be fellowship if there be not confidence and unity? Therefore the folly of declaring that We examine no one: each must judge himself: none are accountable to others.

Such principles are subversive of Christian communion. We are called upon to discern those who, with us, partake at the table of the Lord. If any man that is called a brother be a fornicator, or covetous, or an idolator, or a railer, or a drunkard, or an extortioner, with such an one we are commanded not to eat (1Co 5:11). But must we not then examine those called brothers if we are to be obedient to this scripture? And again, If there come any unto you, and bring not this doctrine (i.e., the doctrine of Christ), we are told to receive him not into your house, nor greet him, for he that greeteth him is partaker of his evil deeds (2 Jno. 10, 11, N. T.). But if the gates be left wide open, and the porter asleep, or off duty, who shall hinder persons-either themselves bringing the evil teaching, or contaminated by known association with it-forcing their way in, to the defilement of the whole company? Hence the need of godly care in receiving to Christian fellowship.

It is sometimes said, We receive all who are Christs. But do any really mean this? Who dares pronounce as to those who are Christs? The Lord knoweth them that are His (2Ti 2:19). We make a great mistake when we attempt to give oracular decisions as to so momentous a matter. We are only called upon to examine the profession, the life, the doctrine, and, as a matter of course, the associations of the applicant for fellowship. Even then, when all due care has been exercised, a self-deceived one or a deceiver, may be unwittingly permitted to creep in (Jud 1:4), to cause serious trouble later; but if there were no porter-service at all, who can conceive the state of things that would soon exist! The world itself is not so foolish as to leave its ports of entry unguarded. It is certainly far easier to allow any who desire to come in unchallenged; but it is neither for their blessing nor the peace of the assembly, not to speak of the glory of the Lord. So it would have been easier in Nehemiahs day to have opened the gates at dawn and left them open till nightfall, with no watchful porter to question persons de- siring to enter; hut in that case, how much of the work we have been considering would have gone for nothing!

The porter at the gate was therefore a person of great importance in Jerusalem, and only discreet and cautious men should have performed this service. And what answers to this in the Christian assembly is the exercise of godly, thoughtful care as to who are permitted to share in the holy things committed to the people of God. Fellowship is worth too much to be frittered away by mere sentimentality. It has been said, Eternal vigilance is the price of liberty-and we might say it of Christian fellowship also, which is soon dissipated if the porters service is overlooked.

The second order established by Nehemiah was that of the singers. And they too may give occasion for fruitful meditation. The spirit of praise is the spirit of power. A rejoicing assembly will be one where God is free to work, and will become a channel of blessing to those without. In Israel the singers were a distinct company, separated from the body of the people. But the New Testament contemplates no such incongruity as a choir-surpliced or otherwise-to lead the praises of the assembly. The Lord Jesus Himself is the Leader, and all believers are exhorted to sing with the spirit and with the understanding also. Speaking to your- selves in psalms, and hymns, and spiritual songs, singing and making melody in your heart unto the Lord; giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ (Eph 5:19, 20). Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another; in psalms and hymns and spiritual songs, singing with grace in your hearts unto the Lord (Col 3:16). In these verses we have clearly set forth the singers, the song, and the accompaniment. All believers are the choristers. The accompaniment is not the grand pipe organ or the delightsome-orchestra, but something sweeter far in the ears of God-the melody that rises from a heart filled with His grace.

We may distinguish psalms from hymns. The former would more properly be expressions of praise. To praise is to psalm. (See Psa 105:2, margin). A hymn is rather an ascription of the perfections of Deity; it expresses the highest point of worship, magnifying God, not because of His works in our behalf, but of His matchless perfections. A spiritual song would be different from either of these. It might be a recital of Gods12 ways or of the believers experience.

When gathered in assembly we come together as singers. There the Lord takes His place in the midst to lead our worship and praise, as it is written, In the midst of the assembly will I sing praise unto Thffe (Heb 2:12). Thus, as occupied with Him, His death and the fruit resulting therefrom, praise well becomes each saint. This is not to legislate against every other spiritual exercise, but it is surely what is characteristic.

And now we turn to consider the third class mentioned in the first verse. These are the Levites, or ministering servants of God. Of old one tribe alone were Levites. But in this dispensation, just as all gathered saints have porter-responsibility upon them, and all are to be singers, so all are servants. To every man his work is the Lords word for each. But Levite-service may also speak of public ministry, and this of course is not general, but a special responsibility placed upon those who have been gifted accordingly-yea, who are themselves gifts given to the assembly for the edification of the body of Christ.

Such service must be exercised in direct responsibility to the Lord. The Church does not appoint ministers of the Word. Christ as Head alone appoints, and by the Spirit qualifies. The Church tests those who come as ministers by the message they bring, comparing it with the word of God. If it be according to what is there revealed it must be accepted. If contrary to the teaching of Scripture, both teacher and doctrine are to be refused.

There is room in every scripturally-gathered company of saints for all divinely-given ministry. The true Levite will find a welcome there. But, after all is said and done, there is no infallible court on earth that can decide whether or no a man is a gift to the assembly. The only rule is that of Pro 18:16: A mans gift mak-eth room for him. Hence, if one fancies he is called to expound the Word, and his ministry is not appreciated, he need not abuse the saints, but should rather consider that among them at least his gift has not made room. He may be a minister to others, but not to them. If assured of his divine call, let him patiently go elsewhere; but let him also carefully consider whether he may not be boasting himself of a false gift, and so cause shame at last, because of the emptiness of his ministry (Pro 25:14). To serve as a Levite in this special sense, one must be in living touch with God, speaking from a full heart of what has stirred his own soul; otherwise his ministry will be barren and profitless. We shall see the Levites doing their God-appointed service in the interesting scenes of the next chapter.

In the second verse now before us we read of two men placed over Jerusalem. We may be as- sured it was not nepotism that led Nehemiah to appoint his own brother Hanani as one of these. To have done this because of relationship would have been most offensive. On the other hand relationship must not hinder when spiritual qualification is evident. Of Hananiah, his coadjutor in this service, it is said that he was a faithful man and one that feared God above many. Blessed words of commendation are these! Would that they might be rightfully applied to many more of us! What honor could be greater than to be designated faithful by the Lord Himself on His judgment-seat.

These last-mentioned men had authority over the porters, and to them Nehemiah commands: Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them, and appoint watches of the inhabitants of Jerusalem, every one to his watch, and every one over against his house (ver. 3).

Two things concern us here. First:-Entrance into the city was to be in broad day-light. People were not to be permitted to slip in, in the dark. This may have a voice for us. Let all assembly matters especially as concerning reception and excision be open and above-board: nothing under-handed or hidden should be tolerated. Second:-Watchfulness was still required of all. It was not enough to have official porters. All were to be watchmen for the good of all. What I say unto you, I say unto all: Watch! As long as we have anything to maintain for God down here we need to be on the watch-never off guard for a moment, lest our wily foe introduce what will cause lasting sorrow and disaster.

The city was large and great, we are told-that is, the space enclosed by the walls; but the people were few, and the houses were not builded. The wall enclosed all that had originally been marked off as the city of God. But the remnant were feeble, and care would be needed to maintain the place taken. In view of giving each one his proper portion Nehemiah now investigates the registry made when the first company came up. It was no new work he was engaged in. He is but carrying on what had been commenced some years before. The original record is therefore examined, and all ratified by the governor. As we have already gone over this register we need only refer the reader to the remarks made in the notes on the 2nd chapter of Ezra.

Its appearance here shows how completely Nehemiah had identified himself with the work which the Spirit of God had wrought through Zerubbabel and Joshua. He was one with them, and together they sought the glory of the God of Israel. Let this have a voice for all who have ears to hear.

Fuente: Commentaries on the New Testament and Prophets

CHAPTER 7

1. Provisions made for the defense of the city (Neh 7:1-4)

2. The genealogy (Neh 7:5-65)

3. Their whole number (Neh 7:66-69)

4. The gifts for the work (Neh 7:70-73)

Neh 7:1-4. The wall had been finished and the doors set up. Porters, singers and the Levites were appointed, and Nehemiah gave to his brother Hanani and Hananiah, the ruler of the castle, charge over Jerusalem. The porters were gate keepers. These gate keepers are named in Ezr 2:42, and here in this chapter in verse 45. Their duty was to open the gates and bar them at night. Nehemiahs instructions are given in the text, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house. The city was carefully guarded. Every one who entered the city had to do so in broad daylight, and a system of watches was established for the purpose of watching the gates of the city day and night. It seems the Hebrews before the exile, and some time after, had three night watches of four hours each. Later, at the time our Lord was on earth, they had four night watches (Mar 13:35). It was wisdom to guard the entrances to the city so as to keep out those who had no right to enter. As there were many enemies who might sneak in and do harm, this scrutiny and these watches were of great importance and necessity.

This caution exercised by Nehemiah in regard to watching those who entered the gates gives a lesson concerning the Church. The New Testament teaches the same caution as to those who are to be admitted to Christian fellowship, and those who are to be refused. Unregenerated persons have no right in a true church or assembly, nor any one whose life is not right, nor who holds doctrines contrary to the faith delivered unto the saints. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds (2Jn 1:10-11). But if even in the Apostolic days certain men crept in unawares, as Jude writes (Jud 1:4) how much greater is this evil in these Laodicean days.

Neh 7:5-65. This chapter corresponds to the second chapter in Ezra; the annotations given there need not be repeated here. But we notice Nehemiahs statement, My God put it into my heart. As a godly man, he acknowledges the hand of the Lord and His guidance.

Neh 7:66-69. The number of the whole congregation is given as 42,360. If we turn to Ezr 2:64 we find the same statement. There are differences between these two lists which prove that they are not identical.

Neh 7:70-73. The gifts for the work are mentioned more fully by Nehemiah. See Ezras record, chapter 2:68-70. The amounts in both records do not agree, and it is generally charged that it is due to different traditions, or copyists errors. But there is no real discrepancy. Ezra mentions what some of the chiefs of the fathers offered. Nehemiah records what he himself gave (Tirshatha is Nehemiahs Persian title as governor) besides the chiefs and the rest of the people.

Fuente: Gaebelein’s Annotated Bible (Commentary)

the wall: Neh 3:1-32, Neh 6:15

I had set up: Neh 3:3, Neh 6:1

the porters: Neh 10:39, Neh 11:3, Neh 12:24, 1Ch 23:1-32, 1Ch 25:1 – 1Ch 26:32, 2Ch 31:2, Ezr 3:8

Reciprocal: Psa 147:13 – he hath

Fuente: The Treasury of Scripture Knowledge

WE HAVE a sense of relief as we commence chapter 7, since we at once discover that there were those, who far from hindering the work of God at that moment, were real helpers in the work. The wall was finished, in spite of the difficulties, the doors set up and officials appointed, that the gates might be opened and shut as would be suitable. In this connection Hanani, whom Nehemiah calls ‘my brother’, is again mentioned. He it was who brought the first tidings of the sad state of the city and the Jews, as narrated in Neh 1:2. He is linked here with Hananiah, a ruler in the city, who is characterized as ‘a faithful man’, who ‘feared God above many’. Since ‘the fear of the Lord is the beginning of knowledge’ (Pro 1:7), we may be sure that this man since he had progressed above many in it, had developed wise knowledge in a substantial measure. To have had such men, identifying themselves with him in his service, must have been an encouragement, granted to him by God. Such encouragement he needed for, as verse Neh 7:4 records, the city was large, the people few, and though the wall was complete the houses were not as yet built.

Israel being God’s earthly people, their genealogies were of importance and had to be carefully preserved. God having stirred the heart of Nehemiah on this matter, he found that a careful register had been made years before, when the first migration took place, as recorded at the beginning of the book of Ezra, and in view of its importance we have the register again recorded. Ezr 2:1-67, is repeated almost word for word in our chapter, verses Neh 7:6-69. Then the four verses that close our chapter concerning the gifts of the chief of the fathers and of the people more generally, do differ from the record of the closing verses of Ezr 2:1-70. The much larger gifts recorded here are accounted for, we presume, by later gifts that had accrued up to Nehemiah’s time. The title ‘Tirshatha’ applied to Nehemiah as well as to Zerubbabel. The gifts were large, and the priests and people were in their cities.

Fuente: F. B. Hole’s Old and New Testaments Commentary

INTERNAL REGULATIONS

A NEW GENEALOGICAL RECORD (Nehemiah 7)

The need for this assignment of duty to the two men named (Neh 7:2), is not apparent unless Nehemiah contemplated a return to Persia. Later it will be seen that such return took place, but whether at this time or not, is not clear. To fear God above many, as Hananiah did, is a great commendation. It was customary to open the gates of a city at sunrise, but to do so in this case before the inhabitants were well awake and stirring, might put them at a disadvantage before their enemies (Neh 7:3). The new walls were built on the old foundations, but the city they enclosed did not as yet hold the old population, which explains verse four.

The genealogical record (Neh 7:5) was doubtless from Zerubbabels day recorded in the book of Ezra, and if some differences are discovered between this and that, they may be accounted for by the different circumstances in the two cases. The first was prepared at Babylon and this in Judea, with almost a century intervening. Of course a particular object of this record was the purification of the priestly and Levitical line with reference to the temple service.

A SPIRITUAL REVIVAL (Nehemiah 8-10)

It was in the seventh month (Neh 7:73), at the feast of tabernacles, that the stirring event of this chapter occurred. Ezra is in Jerusalem still, though during Nehemiahs governorship he has not been at the forefront. It may be that his time has been spent in preparing that edition of the Old Testament which has been associated with his name. His great usefulness is seen at this juncture (Neh 8:1-8). Here is a great open-air meeting, and the Word of God has the place of honor. It is simply read and explained to the people, but as usual with mighty results. Behold the blessing which comes to a people when to a faithful ministry is added a godly ruler (Neh 8:8-15). Pastors will appreciate a good text for Thanksgiving Day in Neh 8:10. There is nothing which brings such joy to people as a knowledge of Gods Word, and nothing that makes them so practically mindful of others.

This feast proves a protracted meeting and is followed by a fast and other evidences of repentance (Neh 9:9). Between the morning and evening sacrifices they devoted three hours to the Scriptures and three hours to prayer. Read the prayer carefully, which seems to have been uttered by the Levites on the stairs, or pulpits, erected for the purpose, in the open. Perhaps we have here only the substance of the prayers, or it may be that Ezra prepared a general prayer for all to use. Notice the pathos of verses 36-37, and the covenant in which the proceeding ended (Neh 9:38 and Neh 10:1-39).

The points of this covenant are interesting. They bind themselves to abstain from heathen marriages (Neh 10:30), to observe the Sabbath, to give the land its seventh year rest, and remit debts in that year (Neh 10:31), maintain the temple service and support the priests (Neh 10:32-39).

A PATRIOTIC PRECAUTION (Nehemiah 11-12)

This measure (Neh 11:1-2) was necessary to insure a proper guard for the capital. And as it involved danger and self-sacrifice on the part of the drafted ones they merited the public gratitude. Their names follow, and include the Nethinim, a designation difficult to determine, but supposed to mean the descendants of the Gibeonites of Joshuas time, who were constrained to be hewers of wood and drawers of water. In any event they were men of humble rank in the service of the sanctuary. Various editorial comments occur in this chapter whose elucidation, in the lapse of time, is not easy. Some of these are the second over the city (Neh 11:9), ruler of the house of God (Neh 11:11), the outward business (Neh 11:16), the principal to begin, etc. (Neh 11:17), referring in general terms to assistants of the priests, collectors of provisions, leaders of the choirs, etc.

We may include in this division the dedication of the wall (Neh 12:27-47), in which the leaders, accompanied by the singers and people from all parts of the land marched around it, pausing at different points for praise and prayer, and the presentation of sacrifices. Some idea of the religious hilarity of the occasion may be gathered form verse 43. The explanation of Neh 12:45 seems to be that the officials named saw that no persons ceremonially unclean entered the temple. This was the duty of the porters ordinarily (2Ch 23:19), but on special occasions singers were called on to assist.

A MORAL HOUSECLEANING (Nehemiah 13)

Nehemiah has reported at the Persian court and again, after an unknown period, returned to Jerusalem (Neh 13:6), and finding there great laxity in regard to the temple service, Sabbath observance, and heathen marriages, all of which he vigorously reforms. Eliashibs offense is the more reprehensible because of his sacred office (Neh 13:4-5) turning the house of God into a palace for the entertainment of his heathen relatives. It was to be expected that such conduct of the high priest would affect the people as shown in the verses following (Neh 13:10-14). When, however, the worship of God is neglected, his laws are generally dishonored (Neh 13:15-18). Note Nehemiahs decisive action in this case (Neh 13:19-22), and the pattern it affords for modern executives. There is this difference, however, that Nehemiah was an official over a people who had a fear of God in their hearts. Our executives serve a democracy where the people themselves are esteemed as the highest authority. How far will the people sustain us? is the question before their eyes in the performance of duty, and the execution of the laws. No wonder that their actions are often marked by timidity and insincerity.

It will be only in the millennial age, which may God hasten, that conditions will produce and maintain governors of Nehemiahs type. Verse 25 shows that he was not influenced by the sentimentalism of these times to substitute reformatory measures in the place of punishment for wrong- doing.

QUESTIONS

1. What was the commendation of Hananiah?

2. What explains the particularity as to genealogical records?

3. What may have been Ezras great task at this period?

4. Tell the story of the revival of this period in your own words.

5. Who probably, were the Nethinim?

6. What three reforms are entered upon after Nehemiahs return from Persia?

7. What hinders executives such as he, today?

Fuente: James Gray’s Concise Bible Commentary

Neh 7:1-2. And the Levites were appointed When I had given orders that the Levites should be summoned from all places to celebrate the dedication of the wall, as was done, Neh 12:27. I gave my brother Hanani Of whom see Neh 1:1-2. And Hananiah, the ruler of the palace Of Nehemiahs court, justly called a palace, because he lived in great splendour, like a viceroy, though it was wholly at his own cost. Charge over Jerusalem To preserve its peace and safety, and to take particular care of shutting the gates of the city. For he was a faithful man Namely, Hananiah, last mentioned: for it was needless to say any thing in commendation of Hanani, who had shown his piety and zeal for God and his country in taking a tedious journey from Jerusalem to Shushan, to inform Nehemiah of the sad state of Jerusalem, and to implore his helping hand to relieve it, chap. 1. And feared God above many More than most men did, or above the common pitch of piety. This is added as the ground and reason, both why he was faithful, and why Nehemiah put such confidence in him, because he knew that the fear of God would keep him from yielding to those temptations to perfidiousness which he was likely to meet with when Nehemiah was departed, and against which a man destitute of Gods fear had no sufficient defence. Thus Nehemiah chose magistrates and officers, not out of any partial and carnal respects to his own kindred, or acquaintance, or favourites, but from true piety and prudence, fixing on such as were most fit for, and would be most faithful in their employments.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Neh 7:2. I gave my brother Hanani, probably his eldest brother, who had come to Shushan to represent the injuries sustained by the Jews, from the governor in Samaria: Neh 1:2.And Hananiah, ruler of the palace, charge over Jerusalem; Nehemiah being bound by promise to return to Persia.

Neh 7:4. The city was large and great. The walls round about the upper and lower city, might be about a hundred furlongs, or twelve miles. The population of forty three thousand Hebrews, and seven thousand servants, as in Neh 7:67, amount to fifty thousand. This was only a tenth part of the population, in the happier days of Jerusalem.

Neh 7:7. Who came with Zerubbabel.Azariah, called Seraiah in Esdras. Those twelve held the first place at the court. The heads of families that follow are much the same as in Ezra 2., and also in the Chronicles. These were accounted by the Jews to be nobles and elders.

Neh 7:68-69. Their horses seven hundred and thirty six, which, it would seem, were kept for yeomen: Neh 11:14. Mules, two hundred and forty five, for the better sort of people. Camels, four hundred and thirty five, for trade across the deserts. Asses, six thousand seven hundred and twenty, for plowing and ascending the hills.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Neh 7:1-4. Nehemiahs Precautions for Guarding the City from Sudden Attack.The internal intrigues just referred to (Neh 6:17-19) necessitated constant vigilance on the part of Nehemiah; his measures are described in this section.

Neh 7:1. porters: better gatekeepers.the singers and the Levites: a mistaken addition by the Chronicler; their duties were concerned with the Temple and its services, not with the city gates.

Neh 7:2. the castle: see note on Neh 2:8.

Neh 7:8. and . . . let them: the text gives no sense; read, with a slight emendation, and while it (i.e. the sun) is still standing let them; the meaning being that the gates were to be closed while it is yet light. The caution was needed in view of the enemies both without and within the walls.

Fuente: Peake’s Commentary on the Bible

APPOINTMENTS MADE IN THE CITY

(vv. 1-3)

The wall of separation having been built and the doors hung in the gates, then appointments consistent with this separation were made (v. 1). Gatekeepers are first mentioned, a seriously responsible occupation, for they must receive in all who should be in and keep out all who should be out. They should therefore be able to discern between those who made deceitful claims and those who were true. ln the Church of God today we surely need such gatekeepers, but the Church has no authority to appoint them. Rather, since the Spirit of God dwells in the Church, He will exercise godly men to willingly do their necessary work without the need of appointment. They have the Word of God to guide them in this, for the Spirit of God always works by means of that Word.

Singers were also appointed in Jerusalem, those who by singing expressed praise to the God of Israel. Surely in the Church of God praise should be prominent, and even more overflowing than in Judaism, for we praise the Lord as the One who has accomplished a full redemption for us by means of the sufferings of the cross, and has been raised in glory to the right hand of God. Do we need appointments in order to offer such praise? Certainly not. The Spirit of God draws forth the praise and thanksgiving of our hearts in voluntary worship.

As well as gatekeepers and singers being appointed, Levites were appointed to their particular work. They were of the tribe of Levi, servants to occupy themselves with the service of the temple. They are typical of of those today who are given service to do by the Lord. Thus special gifts are given by the Spirit of God. These too are not put in their place by appointment in the Church of God, but rather are given gifts which will be recognized without any appointment where the work of the Spirit of God is submitted to. Though not appointed, some labor much, others not so much. But though Nehemiah was governor of Judah, he appointed Hanani, his brother, and with him Hananiah to have charge of the city of Jerusalem (v. 2). The wording here seems rather unclear as to which is referred to as “a faithful man” who “feared God more than many.” Perhaps Hananiah is meant, since we read of him also in chapter 1:2, but Nehemiah addressed both of them in verse 3. He gives the instructions that the gates were not to be opened until the sun was well up, and then even while guards were present the doors were to remain shut and barred, except, no doubt, when they must be opened for those who were allowed to go in and out. Thus, instructions came from the governor (a type of Christ) and were to be carried out by Hanani and Hananiah, typical of a two-fold work of the Spirit of God in regard to admission or refusal, for the grace of God is shown in admission, but firm government of God in refusal. The Spirit of God ministers both of these.

THE RECORD OF THE FIRST RETURNED CAPTIVES

(vv. 4-73)

Verse 4 tells us that “the city was large and spacious, but the people in it were few, and the houses were not rebuilt.” Before this the Lord had reproved the people for saying, “The time has not come, the time that the Lord’s house should be built” (Hag 1:2), and he asked them, “Is it time for you yourselves to dwell in your paneled houses, and this temple to lie in ruins? (v. 4). At that time the people neglected the house of God and concentrated on their own houses, Now the reverse was true. How sadly unbalanced we so easily become! Surely we should have true concern for the truth of the house of God, but in doing so, should we neglect our own house? Well does Paul remind Timothy that “if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever” (1Ti 5:8). How tragic was the condition of things in Judah at the time Isaiah wrote, “You number the houses of Jerusalem, and the houses you broke down to fortify the wall” (Isa 22:10). Do we do anything similar? Because we want to fortify the wall of separation from the world, do we sacrifice the proper welfare of our own families for this cause? Can we be surprised that the enemy reproaches us for such inconsistency?

At this time God put into Nehemiah’s heart the desire to gather the nobles, rulers and the people with the object of registering the people by genealogy (v. 5). This was consistent with the desire that the houses should be built, for it emphasizes the fact that every individual believer is precious to God, therefore all should have houses, a sphere of family responsibility that emphasizes unity in diversity.

Nehemiah then found a register of those who had come to Judah in the first group, before either Ezra or he had returned. This list is given in verses 6 to 63. There were some, however, who claimed to be priests whose names were not found in the register (v. 64). Since these claims were questionable, they were excluded from the priesthood as being defiled. Could this possibly be reversed? There was only one possibility that the governor suggested, that is, if a priest who had the urim and thummim were to be present (v. 65). This was unlikely, because the urim and thummim are never recorded as having been used after Abiathar the priest used the ephod to enquire of God for David (1Sa 23:9-12). The urim and thummim (meaning “lights and perfections”) were the 12 precious stones placed in the ephod. They indicate the unity of the 12 tribes of Israel and were used to inquire of God, for God answers all questions concerning Israel from the viewpoint of recognizing all Israel.

But there have been tragic divisions and separations in Israel, and the urim and thummim will never be regained until Christ, God’s anointed priest stands up to reunite all the tribes of Israel at the end of the Great Tribulation. Similarly, in the Church today, priestly discernment in many cases is lacking, and we are shut up to waiting upon God to show His own will in His own time. If a person’s title is clear there is no question. In questionable cases, we can only bow to the Word of God which says, “The Lord knows those who are His” (2Ti 2:19). If we have no proof that one is a believer, we cannot accept him as such. If he claims to be a believer, yet associates with those who hold evil doctrine, then his case is certainly questionable, for the rest of the above verse says, “Let everyone who names the name of Christ depart from iniquity.”

The total number of those who had returned from the captivity was 42,360 (v. 66), besides their male and female servants who numbered 7,337. Their singers are mentioned too, and also animals, horses, mules, camels and donkeys (vv. 67-69). This number included all those in the various cities of Judah as well as Jerusalem (v. 73).

It is good to read that some of the heads of the fathers’ houses contributed to the work of the Lord (v. 70). The governor (though Nehemiah does not say, “I”) gave 1000 gold drachmas and 2,200 silver minas. This was no small amount! The rest of the people gave 20,000 gold drachmas, 2,200 silver minas and 67 priestly garments. Nehemiah, instead of “receiving” as he had a right to do, was a liberal giver. Of course, such is true of the Lord Jesus, whose giving is beyond our computation.

The work of rebuilding the temple and the wall being completed, then we are told that the people were settled in their respective cities. Since their special needs had been met, now it was time to live lives consistent with the blessing God had given. This settling was completed in the seventh month.

Fuente: Grant’s Commentary on the Bible

THE ADMINISTRATION OF THE CITY

Nehemiah 7

Having repaired the walls and set up the gates, Nehemiah proceeds with the administration of the city. Without walls and gates there would be no city to administer; and without administration walls and gates would be useless. First then we have the appointment of the porters, the singers, and the Levites (verse 1).

The porters had charge of the gates. Their responsibility was to admit only those who possessed the proper qualifications to enter the city, and approach the house and to refuse all others.

The singers gave the Lord His portion. It is only the redeemed that can sing the songs of Zion: hence the necessity for the porters to faithfully carry out their responsibilities, if the Lord is to have His portion. To let in those without divine qualifications is to admit those who cannot sing. Laxity on the part of the porters will mean loss to the singers. Worship is lost where the porters are lax. The loss of worship in any assembly of God’s people to-day is generally associated with lax reception.

Lastly we have the Levites. If the singers maintain what is due to the Lord, the Levites care for the needs of the Lord’s people. But the Levites must follow the singers. If the Lord does not receive His portion, the people will not receive theirs. The greater the delight in the Lord the greater the interest in the people of the Lord.

As in the days of Nehemiah and the city, so in these days with the Assembly, those who undertake the work of porters, singers, or Levites, must be men who like Hananiah are marked by faithfulness and the fear of God (2). Neither social position, wealth nor the possession of gift would qualify for the care of the Assembly of God. Such work calls for moral qualifications.

There follows in one brief verse important instruction for those who have the charge of the city (3).

1st. The gates were not to be opened until the sun was hot. As long as there was any darkness the door was to be kept shut. And so in the Assembly of God; if any question is raised in reception, the door should be kept shut until all is made clear.

2nd. The porters were not to delegate their responsibilities or simply to give directions. They were to “stand by” while the doors were shut.

3rd. All the inhabitants were responsible to watch over against their own house; in order to secure the safety of the city. As one has truly said “The whole city was necessarily what its several inhabitants made it.” Nor is it otherwise in the Assemblies of God’s people to-day.

A brief but suggestive note follows indicating the condition of the city. It was “large and great, but the people were few therein.” It reminds us that however bright the zeal of the remnant and whatever measure of revival in moral condition had taken place, yet, in outward circumstances, they were marked by great weakness. God had opened a door of escape from captivity, but “few” had availed themselves of God’s goodness – God’s city is “large and great,” though the numbers of God’s people that appreciate its greatness be few. And as it was in the day of Nehemiah so it is in our day.

The remainder of the chapter shows how Nehemiah connects the work he had accomplished with that of the remnant who first returned with Zerubbabel some eighty years before. How many that formed that remnant must have passed away in Nehemiah’s day, but they are still held in honour, and their varied services recalled. The work they did in their day made it possible for the accomplishment of the work in Nehemiah’s day.

Fuente: Smith’s Writings on 24 Books of the Bible