Text -- Nehemiah 7:3 (NET)

7:3 I said to them, “The gates of Jerusalem must not be opened in the early morning, until those who are standing guard close the doors and lock them. Position residents of Jerusalem as guards, some at their guard stations and some near their homes.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Neh 7:3

'Till it be clear and broad day; when the people will be ready in case of an assault.

Wesley: Neh 7:3

The watches appointed to that end.

Wesley: Neh 7:3

Nehemiah was now about to return to the court, and left the charge of the city to these in his absence.

JFB: Neh 7:3

In the East it is customary to open the gates of a city at sunrise, and to bar them at sunset--a rule which is very rarely, and not except to persons of authority, infringed upon. Nehemiah recommended that the gates of Jerusalem should not be opened so early; a precaution necessary at a time when the enemy was practising all sorts of dangerous stratagems, to ensure that the inhabitants were all astir and enjoyed the benefit of clear broad daylight for observing the suspicious movements of any enemy. The propriety of regularly barring the gates at sunset was, in this instance, accompanied with the appointment of a number of the people to act as sentinels, each mounting guard in front of his own house.

Clarke: Neh 7:3

Until the sun be hot - The meaning of this is, the gates were not to be opened before sunrise, and always shut at sunset. This is the custom to the present day in many of the cities of the East if a traveler arrives after sunset, he finds the gates shut; and on no consideration will they open them till the next morning, so that those who come late are obliged to lodge in the plain, or under the walls

Clarke: Neh 7:3

Every one - over against his house - Each was obliged to guard that part of the wall that was opposite to his own dwelling.

TSK: Neh 7:3

Let not the gates : This is, the gates were not to be opened till sun-rise, and to be shut at sun-set; which is still the custom in many cities of the East. If a traveller arrives after sun-set, he finds the gates shut, and on no consideration will they open them till morning. Neh 13:19; Psa 127:1; Mat 10:16

every one to be : Neh 3:23, Neh 3:28-30

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Neh 7:3

Until the sun be hot - An unusual precaution. The ordinary practice in the East is to open town gates at sunrise.

Poole: Neh 7:3

Until the sun be hot i.e. till it be clear and broad day; when enemies approaching may be discovered, and the people of the city will be ready for the defence in case of an assault.

While they stand by i.e. the watches appointed to that end, as is manifest from the following words.

Every one to be over against his house i.e. every one in his turn keeping watch with others in that watching-place which is next to his house.

Haydock: Neh 7:3

Sun. Literally, "the heat of the sun," or perfect daylight. (Haydock) ---

They. Syriac and Arabic, "while it was still day," (Calmet) or the sun shone. Before dusk the gates were shut, to prevent any improper person from entering. (Haydock) ---

House, on the walls. (Calmet) ---

These things protect a city; as grace a guard over the senses, and watchfulness do the soul. (Worthington)

Gill: Neh 7:3

And I said unto them, let not the gates of Jerusalem be opened until the sun be hot,.... Or until the heat of the day, or near noon; at least not till the sun had been up some time, and shone out clearly, and caused much heat; that if any enemies were near, or lying in wait, they might be discovered, and the inhabitants also up and ready to defend themselves:

and while they stand by; according to Aben Ezra, Hanani and Hananiah were to be present at the opening and shutting of the gates, and so Grotius; but these being the chief rulers, it is not likely; but rather those whom they appointed to look after them, these were to stand by while their servants did it; they were not to leave it wholly to them, but to see it done themselves:

let them shut the doors, and bar them; or "lay hold" ^a on them, handle them to see whether they are shut fast or not:

and appoint watches of the inhabitants of Jerusalem, everyone in his watch, and everyone to be over against his house; no foreigners were to be of the watch, only inhabitants, and those everyone in their turn, and to be placed over against where they dwelt; and so it might be thought would be the more careful and diligent in their watch.

Commentary -- Verse Notes / Footnotes

NET Notes: Neh 7:3

¹ tc The present translation (along with most English versions) reads with the Qere, a Qumran text, and the ancient versions וָאֹמַר (va’omar, “and I said”) rather than the Kethib of the MT, which reads וַיֹּאמֶר (vayyo’mer, “and he said”).

² tn Heb “until the heat of the sun.” The phrase probably means that the gates were to be opened only after the day had progressed a bit, not at the first sign of morning light (cf. KJV, NAB, NASB, NIV, NRSV, TEV, CEV). It is possible, however, that the Hebrew preposition עַד (’ad), here translated as “until,” has a more rare sense of “during.” If so, this would mean that the gates were not to be left open and unattended during the hot part of the day when people typically would be at rest (cf. NLT).

³ tn Presumably this would mean the gates were not to be opened until later in the morning and were to remain open until evening. Some, however, have understood Nehemiah’s instructions to mean that the gates were not to be left open during the hottest part of the day, but must be shut and locked while the guards are still on duty. See J. Barr, “Hebrew עַד, especially at Job i.18 and Neh vii.3,” JJS 27 (1982): 177-88.

Geneva Bible: Neh 7:3

And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while ^{( a )} 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.

^{( a )} That is, they who are mentioned, (Neh 7:2).

Commentary -- Verse Range Notes

TSK Synopsis: Neh 7:1-73

1 Nehemiah commits the charge of Jerusalem to Hanani and Hananiah.

5 A register of the genealogy of them which came at the first out of Babylon;

9 of the people;

39 of the priests;

43 of the Levites;

46 of the Nethinims;

57 of Solomon's servants;

63 and of the priests which could not find their pedigree;

66 The whole number of them, with their substance.

70 Their oblations.

MHCC: Neh 7:1-4

Nehemiah, having finished the wall, returned to the Persian court, and came to Jerusalem again with a new commission. The public safety depends on every one's care to guard himself and his family against sin.

Matthew Henry: Neh 7:1-4

God saith concerning his church (Isa 62:6), I have set watchmen upon thy walls, O Jerusalem! This is Nehemiah's care here; for dead walls, without living watchmen, are but a poor defence to a city.

I. He appointed the porters, singers, and Levites, in their places to their work. This is meant of their work in general, which was to attend the temple service; it had been neglected in some degree, but now was revived. God's worship is the defence of a place, and his ministers, when they mind their duty, are watchmen on the walls. Or, in particular, he ordered them to be ready against the wall was to be dedicated, that they might perform that service in an orderly and solemn manner; and the dedication of it was its strength. That is likely to be beneficial to us which is devoted to God.

II. He appointed two governors or consuls, to whom he committed the care of the city, and gave them in charge to provide for the public peace and safety. Hanani, his brother, who came to him with the tidings of the desolations of Jerusalem, was one, a man of approved integrity and affection to his country; the other was Hananiah, who had been ruler of the palace: for he that has approved himself faithful in less shall be entrusted with more. Of this Hananiah it is said that he was a faithful man and one that feared God above many, Neh 7:2. Note, 1. Among those who fear God truly there are some who fear him greatly, and excel others in the expressions and instances of that fear; and they are worthy a double portion of that honour which is due to those that fear the Lord, Psa 15:4. There were many in Jerusalem that feared God, but this good man was more eminent for religion and serious godliness than any. 2. Those that fear God must evidence it by their being faithful to all men and universally conscientious. 3. God's Jerusalem is then likely to flourish when those rule in it, and have charge of it, who excel in virtue, and are eminent both for godliness and honesty. It is supposed, by some, that Nehemiah was now about to return to the Persian court to have his commission renewed, and that he left these two worthy men in charge with the affairs of the city in his absence. Good governors, when and where they cannot act themselves, must be very careful whom they depute.

III. He gave orders about the shutting of the gates and the guarding of the walls, Neh 7:3, Neh 7:4. See here, 1. What the present state of Jerusalem was. The city, in compass, was large and great. The walls enclosed the same ground as formerly; but much of it lay waste, for the houses were not built, few at least in comparison with what had been; so that Nehemiah walled the city in faith, and with an eye to that promise of the replenishing of it which God had lately made by the prophet, Zec 8:3, etc. Though the people were now few, he believed they would be multiplied, and therefore built the walls so as to make room for them; had he not depended upon this he might have thought walls without a city as great a reproach as a city without walls. 2. What was the care of Nehemiah for it. He ordered the rulers of the city themselves, (1.) To stand by, and see the city-gates shut up and barred every night; for in vain had they a wall if they were careless of their gates. (2.) To take care that they should not be opened in the morning till they could see that all was clear and quiet. (3.) To set sentinels upon the walls, or elsewhere, at convenient distances, who should, in case of the approach of the enemy, give timely notice to the city of the danger; and, as it came to their turn to watch, they must post themselves over against their own houses, because of them, it might be presumed, they would be in a particular manner careful. The public safety depends upon every one's particular care to guard himself and his own family against sin, that common enemy. It is every one's interest to watch, but many understand not their own interest; it is therefore incumbent upon magistrates to appoint watches. And as this people had lately found God with them in their building (else they would have built in vain), so now that the wall was built, no doubt, they were made sensible that except the Lord kept the city the watchman waked but in vain, Psa 127:1.

Keil-Delitzsch: Neh 7:1-3

Neh 7:1-2

The watching of the city provided for . - Neh 7:1 When the wall wasbuilt, Nehemiah set up the doors in the gates, to complete the fortificationof Jerusalem (comp. Neh 6:1). Then were the gatekeepers, the singers, andthe Levites entrusted with the care ( הפּקד , praefici ; comp. Neh 12:14). The care of watching the walls and gates is meant in thisconnection. According to ancient appointment, it was the duty of thedoorkeepers to keep watch over the house of God, and to open and closethe gates of the temple courts; comp. 1Ch 9:17-19; 1Ch 26:12-19. Thesingers and the Levites appointed to assist the priests, on the contrary,had, in ordinary times, nothing to do with the service of watching. Underthe present extraordinary circumstances, however, Nehemiah committedalso to these two organized corporations the task of keeping watch overthe walls and gates of the city, and placed them under the command of hisbrother Hanani, and of Hananiah the ruler of the citadel. This is expressedby the words, Neh 7:2 : I gave Hanani ... and Hananiah ... charge over Jerusalem. הבּירה is the fortress or citadel of the city lying to the north ofthe temple (see rem. on Neh 2:8), in which was probably located the royalgarrison, 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 theadditional clause: "for he was a faithful man, and feared God above many."The כּ before אישׁ is the so-called Caph veritatis , which expressesa comparison with the idea of the matter: like a man whom one may trulycall faithful. מרבּים is comparative: more God-fearing thanmany.

Neh 7:3

The Chethiv ויאמר is both here and Neh 5:9 certainly aclerical error for the Keri ואמר , though in this place, at allevents, we might read ויּאמר , it was said to them. "The gates ofJerusalem are not to be opened till the sun be hot; and while they (thewatch) are yet at their posts, they are to shut the doors and lock them; andye shall appoint watches of the inhabitants of Jerusalem, some to be attheir watch-posts, others before their house." יגיפוּ inHebrew is used only here, though more frequently in the Talmud, ofclosing the doors. אחז , to make fast, i.e., to lock, as morefrequently in Syriac. The infin. absol . העמיד instead of the temp. fin . is emphatic: and you are to appoint. The sense is: the gates areto 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 watchalready at their posts, and to be closed in the evening before the departureof the watch. After the closing of the gates, i.e., during the night, theinhabitants of Jerusalem are to keep watch for the purpose of defendingthe city from any kind of attack, a part occupying the posts, and the otherpart watching before their (each before his own) house, so as to be at handto defend the city.

Neh 7:4

The measures taken by Nehemiah for increasing the number of theinhabitants of Jerusalem. - Neh 7:4 The city was spacious and great, and thepeople few therein, and houses were not built. ידים רחבת , broads on both sides, that is, regarded from the centre towardseither the right or left hand. The last clause does not say that there were nohouses at all, for the city had been re-inhabited for ninety years; but onlythat houses had not been built in proportion to the size of the city, thatthere was still much unoccupied space on which houses might be built.

Constable: Neh 1:1--7:73

I. THE FORTIFICATION OF JERUSALEM chs. 1--7

"The first seven chapters of Nehemiah as well as 12:31-13:31 are written in the first person. This, as well as all or part of Neh 11 and the rest of Neh 12, constitutes what is called the Nehemiah Memoirs. As such it offers an extensive look into the life and heart of an outstanding servant of God that is unique to the Old Testament."⁴

Constable: Neh 3:1--7:5

B. The Rebuilding of the Walls 3:1-7:4

Nehemiah described the reconstruction of the walls starting with the Sheep Gate near the city's northeast corner moving counterclockwise. This record honors those who by building helped reestablish Israel in the Promised Land in harmony with God's will (cf., e.g., Isa. 52:11-12).

Constable: Neh 6:15--7:5

5. The completion of the work 6:15-7:4

The builders finished the walls only 52 days after construction had begun (v. 15). "Elul" is late August and early September. Israel's enemies viewed their rapid progress as evidence that God had helped the workers (v. 16).

"The best answer to opposition is to keep working and fulfill God's will; thus others will see God's power."⁵⁸

The writer mentioned another detracting ploy the enemy instigated. By doing so, he suggested that this additional problem may have plagued Nehemiah throughout the whole process of rebuilding the wall. As I mentioned before, Tobiah's name implies that he was a Jew. He had intermarried with Jews who had returned to the land and evidently participated in the restoration projects, though he himself did not approve of the restoration. His marital and social ties with the princes of the restoration community resulted in their commending him to Nehemiah. In short, Nehemiah suffered from pressure that Tobiah and Nehemiah's colleagues brought on him. This powerful Jew who did not share God's desires for His people had considerable influence with many of the restoration leaders.

Sometimes powerful brethren who have influential supporters create the Christian leader's most difficult problems. Often they really want to see something other than God's will accomplished.

Note the following lessons in leadership from Nehemiah 1-6. A leader must be a person of prayer (ch. 1), have a vision (2:1-3), and be a wise planner (2:4-8). He must inspire his followers (2:11-20), organize his task (ch. 3), and combine faith and common sense (ch. 4). He needs to be compassionate (5:1-13), possess personal integrity (5:14-19), be absolutely impartial (ch. 5), and display a sense of mission (ch. 6).

Having finished the walls Nehemiah took steps to insure that the city would remain secure by appointing guards. Now temple worship could flourish (7:1). The gatekeepers usually guarded the temple entrance, but Nehemiah posted them at the city gates because of the imminent danger there. The "faithful man" (7:2) was Hanaiah, not Hanani, though he too was, of course, reliable. To minimize the threat of potential invaders, Nehemiah ordered that the gates of Jerusalem be open only during the busiest hours of the day (7:3). People had not been living in Jerusalem because it was vulnerable to attack (7:4). The small population rendered it more vulnerable than it would have been with the city full of people. Nehemiah later proposed a plan that would increase the population and consequently the security of Jerusalem (11:1-2).

Constable: Neh 7:1--10:39

A. The Renewal of the Mosaic Covenant chs. 8-10

"The reading of Scripture (Neh 8) and the act of prayer (Neh 9) followed by community commitment (Neh 10) is a model for worshiping communities."⁶²

This was another instance in Israel's history of a covenant renewal accompanying a spiritual awakening (cf. Exod. 34; Josh. 24; 2 Kings 18; 22-23; Ezra 10:12-14; et al.).

Constable: Neh 7:1-73

1. The gathering of the people ch. 8

The fact that Nehemiah did not move back to Susa when he finished the wall and secured the city shows that his concern was not primarily those projects. The larger goal of reestablishing the Jews in the land to which God had told them to return following the exile was his primary objective (cf. Isa. 48:20; Jer. 50:8; 51:6). He wanted to see God's will done. He put God's interests before his own.

The Mosaic Law specified that once every seven years the people of Israel were to assemble and listen to the reading of the Law. This was to take place during the Feast of Booths (also called Tabernacles, Deut. 31:10-13). This occasion provided an opportunity for the people to renew their commitment to Yahweh and His Law. Such covenant renewal ceremonies had taken place earlier in Israel's history (e.g., Josh. 8:30-35; 24:1-27; et al.) and were common in the ancient Near East. Nehemiah 8 records another of these that took place in the year 444 B.C.

Guzik: Neh 7:1-73

Nehemiah 7 - The Wall Guarded

A. Watchmen provided for the walls.

1. (1-2) The appointment of Hanani and Hananiah.

Then it was, when the wall was built and I had hung the doors, when the gatekeepers, the singers, and the Levites had been appointed, that I gave the charge of Jerusalem to my brother Hanani, and Hananiah the leader of the citadel, for he was a faithful man and feared God more than many.

a. Then it was, when the wall was built: Everything was in order - both practically (the wall . . . I hung the doors . . . the gatekeepers) and spiritually (the singers . . . the Levites); the work was completed and set right.

i. The singers and the Levites were there to lead the people in worship; the walls were not rebuilt so the people of Jerusalem could look at nice walls. They were rebuilt so they could worship God with greater glory and freedom than ever before.

ii. Every victory in our life should take us deeper into praise. If we are not praising God more, and more deeply, with each passing year, are we really having much victory? Maybe we are making it through tough times - but coming out more bitter and sour than ever. That is not God's victory. His victory leads to a sweeter spirit and to deeper praise.

b. I gave the charge of Jerusalem: Nehemiah wasn't in this for political glory. He had done a work, and now he could let it go. God would still use him in Jerusalem, but he knew it wasn't his place to stay in authority.

c. Hanani: This was Nehemiah's brother, was the one who first told him about the sad state of affairs in Jerusalem (Nehemiah 1:2). His initiative and concern made him well qualified to govern.

d. He was a faithful man and feared God more than many: This described Hananiah, who was the co-leader of Jerusalem. This is what God needs in a man or a woman to use them greatly.

i. Many folks who aren't all that gifted - they can't sing, they can't remember a bunch of Bible verses, they don't have a knack for teaching, and so forth - can still be used greatly of God if they are faithful and fear God. On the other hand, many terribly gifted people may always be frustrated in serving God, if they are not faithful and fearing God.

3. (3) A watch set on the walls.

And I said to them, "Do not let the gates of Jerusalem be opened until the sun is hot; and while they stand guard, let them shut and bar the doors; and appoint guards from among the inhabitants of Jerusalem, one at his watch station and another in front of his own house."

a. Do not let the gates of Jerusalem be opened until the sun is hot; and while they stand guard: A tremendous victory had been won - the walls were rebuilt. Yet, the walls would not protect themselves. Diligent watchmen must be appointed, and the walls had to be guarded.

i. The gates were to be opened late and closed early - it was a time for high security.

b. Appoint guards from among the inhabitants of Jerusalem: In the Christian life, often a victory is won and later lost because there was no guard. An enemy may come in because we are not watching. Walls can be climbed if there is no one there to stop the enemy, but an enemy is easily turned back from a wall by a guard.

B. List of the returned families.

1. (4-5) The need to develop Jerusalem.

Now the city was large and spacious, but the people in it were few, and the houses were not rebuilt. Then my God put it into my heart to gather the nobles, the rulers, and the people, that they might be registered by genealogy. And I found a register of the genealogy of those who had come up in the first return, and found written in it:

a. The people in it were few, and the houses were not rebuilt: Now that the walls were rebuilt, Nehemiah still wanted to see how he can be a blessing to the people of God and the city of God. He noticed that the population was low and there were many abandoned houses.

b. Then God put it into my heart: Nehemiah wanted Jerusalem to grow and prosper. But before that could happen he must first know who he had already. Just as when he toured the broken down walls in 2:11-16, he needed to know the problem well. So, he took a census and looked at the registry first written by Ezra in Ezra 2:1-70.

2. (6-73) The citizens of Jerusalem who returned from the Babylonian captivity.

These are the people of the province who came back from the captivity, of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and Judah, everyone to his city. Those who came with Zerubbabel were Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah. The number of the men of the people of Israel: the sons of Parosh, two thousand one hundred and seventy-two; the sons of Shephatiah, three hundred and seventy-two; the sons of Arah, six hundred and fifty-two; the sons of Pahath-Moab, of the sons of Jeshua and Joab, two thousand eight hundred and eighteen; the sons of Elam, one thousand two hundred and fifty-four; the sons of Zattu, eight hundred and forty-five; the sons of Zaccai, seven hundred and sixty; the sons of Binnui, six hundred and forty-eight; the sons of Bebai, six hundred and twenty-eight; the sons of Azgad, two thousand three hundred and twenty-two; the sons of Adonikam, six hundred and sixty-seven; the sons of Bigvai, two thousand and sixty-seven; the sons of Adin, six hundred and fifty-five; the sons of Ater of Hezekiah, ninety-eight; the sons of Hashum, three hundred and twenty-eight; the sons of Bezai, three hundred and twenty-four; the sons of Hariph, one hundred and twelve; the sons of Gibeon, ninety-five; the men of Bethlehem and Netophah, one hundred and eighty-eight; the men of Anathoth, one hundred and twenty-eight; the men of Beth Azmaveth, forty-two; the men of Kirjath Jearim, Chephirah, and Beeroth, seven hundred and forty-three; the men of Ramah and Geba, six hundred and twenty-one; the men of Michmas, one hundred and twenty-two; the men of Bethel and Ai, one hundred and twenty-three; the men of the other Nebo, fifty-two; the sons of the other Elam, one thousand two hundred and fifty-four; the sons of Harim, three hundred and twenty; the sons of Jericho, three hundred and forty-five; the sons of Lod, Hadid, and Ono, seven hundred and twenty-one; the sons of Senaah, three thousand nine hundred and thirty. The priests: the sons of Jedaiah, of the house of Jeshua, nine hundred and seventy-three; the sons of Immer, one thousand and fifty-two; the sons of Pashhur, one thousand two hundred and forty-seven; the sons of Harim, one thousand and seventeen. The Levites: the sons of Jeshua, of Kadmiel, and of the sons of Hodevah, seventy-four. The singers: the sons of Asaph, one hundred and forty-eight. The gatekeepers: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hatita, the sons of Shobai, one hundred and thirty-eight. The Nethinim: the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth, the sons of Keros, the sons of Sia, the sons of Padon, the sons of Lebana, the sons of Hagaba, the sons of Salmai, the sons of Hanan, the sons of Giddel, the sons of Gahar, the sons of Reaiah, the sons of Rezin, the sons of Nekoda, the sons of Gazzam, the sons of Uzza, the sons of Paseah, the sons of Besai, the sons of Meunim, the sons of Nephishesim, the sons of Bakbuk, the sons of Hakupha, the sons of Harhur, the sons of Bazlith, the sons of Mehida, the sons of Harsha, the sons of Barkos, the sons of Sisera, the sons of Tamah, the sons of Neziah, and the sons of Hatipha. The sons of Solomon's servants: the sons of Sotai, the sons of Sophereth, the sons of Perida, the sons of Jaala, the sons of Darkon, the sons of Giddel, the sons of Shephatiah, the sons of Hattil, the sons of Pochereth of Zebaim, and the sons of Amon. All the Nethinim, and the sons of Solomon's servants, were three hundred and ninety-two. And these were the ones who came up from Tel Melah, Tel Harsha, Cherub, Addon, and Immer, but they could not identify their father's house nor their lineage, whether they were of Israel: the sons of Delaiah, the sons of Tobiah, the sons of Nekoda, six hundred and forty-two; and of the priests: the sons of Habaiah, the sons of Koz, the sons of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called by their name. These sought their listing among those who were registered by genealogy, but it was not found; therefore they were excluded from the priesthood as defiled. And the governor said to them that they should not eat of the most holy things till a priest could consult with the Urim and Thummim. Altogether the whole assembly was forty-two thousand three hundred and sixty, besides their male and female servants, of whom there were seven thousand three hundred and thirty-seven; and they had two hundred and forty-five men and women singers. Their horses were seven hundred and thirty-six, their mules two hundred and forty-five, their camels four hundred and thirty-five, and donkeys six thousand seven hundred and twenty. And some of the heads of the fathers' houses gave to the work. The governor gave to the treasury one thousand gold drachmas, fifty basins, and five hundred and thirty priestly garments. Some of the heads of the fathers' houses gave to the treasury of the work twenty thousand gold drachmas, and two thousand two hundred silver minas. And that which the rest of the people gave was twenty thousand gold drachmas, two thousand silver minas, and sixty-seven priestly garments. So the priests, the Levites, the gatekeepers, the singers, some of the people, the Nethinim, and all Israel dwelt in their cities. When the seventh month came, the children of Israel were in their cities.

a. These are the people . . . who returned to Jerusalem and Judah: This list was important because each of these people were important to God, in that they did what so few of their fellow Jews did - they took the trouble to return back to the promised land after they had already set down roots for seventy years in the Babylonian empire.

i. These are people who had a pioneer spirit; they were willing to endure hardship and discomfort, because they had a call from God that was more important than their own comfort. Life was easier in Babylon, but it was better in Jerusalem!

b. These are the people: Since only about 2% of the Jews who were carried away into exile by the Babylonians came back, these one who did have the pioneer spirit are worthy of mention - and they are mentioned twice in God's eternal word (Here and in Ezra 2).

i. It would be wonderful to have your name in the Bible (at least in a positive light). Though that privilege is too late for us, God does have a book of remembrance (Nehemiah 3:16), and surely the names of God's faithful pioneers will be in it.

ii. In this list several things were important.

· Who the people were was important (specific names were mentioned).

· What families they came from was important (many family heads are named).

· Their gifts to support the work were important (they are specifically listed towards the end of the chapter).

c. These sought their listing among those who were registered by genealogy, but it was not found: Some could not be priests until their lineage was determined. In the Old Testament, one could not be a priest unless it was established that they descended from Aaron, the brother of Moses, and the first high priest over Israel.

d. When the seventh month came, the children of Israel were in their cities: This list flows beautifully after the completion of the work, because it reminds us that the work was really all about these people.

i. The walls weren't all that important; what was important was the benefit the walls could have in the lives of God's people (enabling them to live in peace and security).

ii. The building work wasn't all that important; what was important was the benefit the building work had in the lives of God's people (teaching them to work hard, work together, work through adversity and attack, and work till the job is done).

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Nehemiah (Book Introduction)

NEHEMIAH appears to have been the author of this book, from his usually writing in his own name, and indeed, except in those parts which are unmistakably later editions or borrowed from public documents, he usually employs the first person. The major portion of the book is occupied with a history of Nehemiah's twelve years' administration in Jerusalem, after which he returned to his duties in Shushan. At a later period he returned with new powers and commenced new and vigorous measures of reform, which are detailed in the later chapters of the book.

JFB: Nehemiah (Outline)

• NEHEMIAH, UNDERSTANDING BY HANANI THE AFFLICTED STATE OF JERUSALEM, MOURNS, FASTS, AND PRAYS. (Neh 1:1-3)
• HIS PRAYER. (Neh 1:4-11)
• ARTAXERXES, UNDERSTANDING THE CAUSE OF NEHEMIAH'S SADNESS, SENDS HIM WITH LETTERS AND A COMMISSION TO BUILD AGAIN THE WALLS OF JERUSALEM. (Neh. 2:1-20)
• THE NAMES AND ORDER OF THEM THAT BUILDED THE WALL OF JERUSALEM. (Neh. 3:1-32)
• WHILE THE ENEMIES SCOFF, NEHEMIAH PRAYS TO GOD, AND CONTINUES THE WORK. (Neh 4:1-6)
• THE PEOPLE COMPLAIN OF THEIR DEBT, MORTGAGE, AND BONDAGE. (Neh 5:1-5)
• THE USURERS REBUKED. (Neh 5:6-19)
• SANBALLAT PRACTISES AGAINST NEHEMIAH BY INSIDIOUS ATTEMPTS. (Neh. 6:1-19)
• NEHEMIAH COMMITS THE CHARGE OF JERUSALEM TO HANANI AND HANANIAH. (Neh 7:1-4)
• GENEALOGY OF THOSE WHO CAME AT THE FIRST OUT OF BABYLON. (Neh. 7:5-38)
• OF THE PRIESTS. (Neh. 7:39-73)
• RELIGIOUS MANNER OF READING AND HEARING THE LAW. (Neh 8:1-8)
• THE PEOPLE COMFORTED. (Neh 8:9-15)
• THEY KEEP THE FEAST OF TABERNACLES. (Neh 8:16-18)
• A SOLEMN FAST AND REPENTANCE OF THE PEOPLE. (Neh 9:1-3)
• THE LEVITES CONFESS GOD'S MANIFOLD GOODNESS, AND THEIR OWN WICKEDNESS. (Neh. 9:4-38)
• THE NAMES OF THOSE WHO SEALED THE COVENANT. (Neh. 10:1-27)
• POINTS OF THE COVENANT. (Neh 10:29-39)
• THE RULERS, VOLUNTARY MEN, AND EVERY TENTH MAN CHOSEN BY LOT, DWELL AT JERUSALEM. (Neh 11:1-2)
• THEIR NAMES. (Neh. 11:3-36)
• PRIESTS AND LEVITES WHO CAME UP WITH ZERUBBABEL. (Neh 12:1-9)
• SUCCESSION OF THE HIGH PRIESTS. (Neh. 12:10-47)
• UPON THE READING OF THE LAW SEPARATION IS MADE FROM THE MIXED MULTITUDE. (Neh 13:1-9)
• NEHEMIAH REFORMS THE OFFICERS IN THE HOUSE OF GOD. (Neh 13:10-14)
• THE VIOLATION OF THE SABBATH. (Neh. 13:15-31)

TSK: Nehemiah (Book Introduction)

Of Nehemiah, the author and principal actor in the events recorded in this book, the Jews speak as one of the greatest men of their nation. His concern for his country entitles him to the character of the first patriot that ever lived. Descended, according to some, of the family of Aaron, or according to others, of the tribe of Judah and allied to the royal family of David, in the course of Divine Providence, he was a captive in Babylon, but there his excellences were so apparent, that he was chosen by the Persian king to fill an office the most respectable and the most confidential in the whole court. Here he lived in ease and affluence. he lacked no good thing; and here he might have continued to live, in the same affluence, and in the same confidence; but he could enjoy neither, so long as he knew his people distressed, the sepulchres of his fathers trodden under foot, the altars of his God overturned, and his worship either totally neglected or corrupted. He sought the peace of Jerusalem; prayed for it; and was willing to sacrifice wealth, ease, safety, and even life itself, if he might be the instrument of restoring the desolations of Israel. And God, who saw the desire of his heart, and knew the excellences with which he had endowed him, granted his request, and gave him the high honour of restoring the desolated city of his ancestors, and the pure worship of their God. The opposition of Sanballat and the Samaritans, and the firmness and zeal with which he repelled their insults and ineffectual efforts cannot be read without the liveliest emotions; and will afford to the latest times, a noble and animating example of distinguished patriotism, united with the sincerest devotion to the interests of religion. The virtue and piety of this great and good man, appear with equal lustre in the numerous and important reformations he effected. He relieved the people from their hardships and oppressions, by abolishing the harsh and usurious practices of the nobles and rulers; gave up his own revenue, as governor of the province, for the benefit of the people; and, as a further means of conciliating their affections, exhibited an example of the most princely hospitality. As the best security for good morals, and the better observance of the laws of God, he re-established the offices of public worship, and prevented the profanation of the sabbath, which had arrived at a shameful excess; he furnished the returned captives with authentic registers, and enabled them, in the best manner possible, after so long and calamitous an interval, to trace the genealogies, and claim the inheritance of their respective families; and further, he accomplished the separation of the Jewish people from the mixed multitude, with which they had been incorporated, and annulled the numerous marriages which they had made with heathens and idolaters of every description. For disinterestedness, philanthropy, patriotism, prudence, courage, zeal, humanity, and every virtue that constitutes a great mind, and proves a soul in deep communion with God, Nehemiah will ever stand conspicuous among the greatest men of the Jewish nation; and an exemplar worthy of being copied by the first patriots in every nation under heaven.

TSK: Nehemiah 7 (Chapter Introduction)

Overview

Neh 7:1, Nehemiah commits the charge of Jerusalem to Hanani and Hananiah; Neh 7:5, A register of the genealogy of them which came at the first out of Babylon; Neh 7:9, of the people; Neh 7:39, of the priests; Neh 7:43, of the Levites; Neh 7:46, of the Nethinims; Neh 7:57, of Solomon’s servants; Neh 7:63, and of the priests which could not find their pedigree; Neh 7:66, The whole number of them, with their substance; Neh 7:70, Their oblations.

Poole: Nehemiah 7 (Chapter Introduction)

CHAPTER 7

Nehemiah committeth the charge of Jerusalem to Hanani and Hananiah, Neh 7:1,2 . His advice to them, Neh 7:3,4 . He finds out a register of the genealogy of them that came at first out of Babylon, Neh 7:5-65 . The whole number of them, Neh 7:66,67 . Their substance, Neh 7:68,69 . Their offerings, Neh 7:70-73 .

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 .

MHCC: Nehemiah (Book Introduction)

The Old Testament history closes with the book of Nehemiah, wherein is recorded the workings of his heart, in the management of public affairs; with many devout reflections.

MHCC: Nehemiah 7 (Chapter Introduction)

(Neh 7:1-4) The city committed to Hananiah.

(v. 5-73) Register of those that first returned.

Matthew Henry: Nehemiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of Nehemiah

This book continues the history of the children of the captivity, the poor Jews, that had lately returned out of Babylon to their own land. At this time not only the Persian monarchy flourished in great pomp and power, but Greece and Rome began to be very great and to make a figure. Of the affairs of those high and mighty states we have authentic accounts extant; but the sacred and inspired history takes cognizance only of the state of the Jews, and makes no mention of other nations but as the Israel of God had dealings with them: for the Lord's portion is his people; they are his peculiar treasure, and, in comparison with them, the rest of the world is but as lumber. In my esteem, Ezra the scribe and Nehemiah the tirshatha, though neither of them ever wore a crown, commanded an army, conquered any country, or was famed for philosophy or oratory, yet both of them, being pious praying men, and very serviceable in their day to the church of God and the interests of religion, were really greater men and more honourable, not only than any of the Roman consuls or dictators, but than Xenophon, or Demosthenes, or Plato himself, who lived at the same time, the bright ornaments of Greece. Nehemiah's agency for the advancing of the settlement of Israel we have a full account of in this book of his own commentaries or memoirs, wherein he records not only the works of his hands, but the workings of his heart, in the management of public affairs, inserting in the story many devout reflections and ejaculations, which discover in his mind a very deep tincture of serious piety and are peculiar to his writing. Twelve years, from his twentieth year (Neh 1:1) to his thirty-second year (Neh 13:6), he was governor of Judea, under Artaxerxes king of Persia, whom Dr. Lightfoot supposes to be the same Artaxerxes as Ezra has his commission from. This book relates, I. Nehemiah's concern for Jerusalem and the commission he obtained from the king to go thither, Neh 1:1-11, 2. II. His building the wall of Jerusalem notwithstanding the opposition he met with, ch. 3, 4. III. His redressing the grievances of the people, ch. 5. IV. His finishing the wall, ch. 6. V. The account he took of the people, ch. 7. VI. The religions solemnities of reading the law, fasting, and praying, and renewing their covenants, to which he called the people (ch. 8-10). VII. The care he took for the replenishing of the holy city and the settling of the holy tribe, ch. 11, 12. VIII. His zeal in reforming various abuses, ch. 13. Some call this the second book of Ezra, not because he was the penman of it, but because it is a continuation of the history of the foregoing book, with which it is connected (Neh 1:1). This was the last historical book that was written, as Malachi was the last prophetical book, of the Old Testament.

Matthew Henry: Nehemiah 7 (Chapter Introduction)

The success of one good design for God and our generation should encourage us to proceed and form some other; Nehemiah did so, having fortified Jerusalem with gates and walls, his next care is, I. To see the city well kept (Neh 7:1-4). II. To see it well peopled, in order to which he here reviews and calls over the register of the children of the captivity, the families that returned at first, and records it (v. 5-73). It is the same, in effect, with that which we had, Ezra 2. What use he made of it we shall find afterwards, when he brought one of ten to live in Jerusalem, Neh 11:1.

Constable: Nehemiah (Book Introduction)

Introduction

Title

This book, like so many others in the Old Testament, received its title from its principle character. The Septuagint (Greek) translation also had the same title, as does the Hebrew Bible.

As I mentioned in my notes on Ezra, the Jews kept Ezra and Nehemiah together for many years. The reason was the historical continuity that flows from Ezra through Nehemiah.

Writer and Date

The use of the first person identifies the author as Nehemiah, the governor of the Persian province of Judah (1:1-2:20; 13:4-31). His name means "Yahweh has comforted."

The mention of Darius the Persian in 12:22 probably refers to Darius II, the successor of Artaxerxes I (Longimanus).¹ Darius ruled from 423-404 B.C. The text refers to an event that took place in Darius' reign (12:22). Therefore Nehemiah must have written the book sometime after that reign began. Since there are no references to Nehemiah's age in the text, it is hard to estimate how long he may have lived. When the book opens, he was second in command under King Artaxerxes (cf. Daniel). If he was 40 years old then and 41 when he reached Jerusalem in 444 B.C., he would have been 62 years old in 423 B.C. when Darius replaced Artaxerxes. Consequently he probably wrote the book not long after 423 B.C., most likely before 400 B.C.²

Scope

The years of history the book covers are 445-431 B.C. or perhaps a few years after that.

In 445 B.C. (the twentieth year of Artaxerxes' reign, 1:1) Nehemiah learned of the conditions in Jerusalem that led him to request permission to return to Judah (2:5). He arrived in Jerusalem in 444 B.C. and within 52 days had completed the rebuilding of the city walls (6:15).

In 432 B.C. Nehemiah returned to Artaxerxes (13:6). He came back to Jerusalem after that, probably in a year or so. The record of his reforms following that return is in the last chapter of this book. Apparently Nehemiah completed all of them in just a few weeks or months.

Even though the book spans about 15 years, most of the activity Nehemiah recorded took place in 445-444 B.C. (chs. 1-12) and in 432-431 B.C. (ch. 13).

Chronology of the Book of Nehemiah
445	Nehemiah learned of conditions in Jerusalem and requested a leave of absence from Artaxerxes.
444	He led the Jews to Jerusalem. Repairs on the wall of Jerusalem began. The Jews completed rebuilding the walls. Nehemiah promoted spiritual renewal among the returnees.
443
442
441
440
439
438
437
436
435
434
433
432	Nehemiah returned to Artaxerxes ending his 12 years as governor of Judah. Malachi may have prophesied in Jerusalem.
431	Nehemiah may have returned to Jerusalem and began his second term as governor. More religious reforms apparently began.
430
429
428
427
426
425
424
423	Darius II began to reign.

Message³

For many years, believers regarded Ezra and Nehemiah as twin books. They called them 1 and 2 Ezra (or Esdras, the Greek transliteration of Ezra). Jerome, who lived in the fourth century A.D., gave 2 Ezra the name Nehemiah. This fact illustrates the close relationship that exists between these two books. A single story begins in Ezra and ends in Nehemiah. The history they record covers about 110 years (538-430 B.C.).

Let us notice three things about the returned exiles in this period, the restoration period, that God revealed in this Book of Nehemiah.

The people in view are the approximately 97,000 Israelites who returned from captivity, the remnant. They had no conscious national influence that arose from their purpose as a nation. They did not have much messianic hope either. There is no reference to this hope in Ezra, Nehemiah, or Esther.

The purpose of God was that His people should return to His Law. The civil reformation was secondary to the reading of the Law that took place in Jerusalem. The reading of the Law (ch. 8) led to the praying of the Levites (ch. 9), and that resulted in the making of a covenant (ch. 10). God's purpose was to put Israel back under the Law until Christ would come.

The Potter at work in this book continues the task of reshaping that He began in Ezra. His primary instrument at this time was Nehemiah. Nehemiah was not a king, a priest, or a prophet, but an ordinary citizen. He held a cabinet-level position under Artaxerxes, the Persian monarch. He became the governor of Judah later. Generally the kings of Israel had failed, the people had ignored the prophets, and the priests were corrupt. Therefore God chose a common man who built a wall around Jerusalem in a little over seven weeks so the people could give concentrated attention to the reading and exposition of God's Word. Nehemiah was a man like others God used before him, a man who lived and walked by faith. Joshua was such a person and was also neither king, prophet, nor priest. Nehemiah did for Israel in his day what Joshua had done in his.

Notice next three things about Nehemiah.

Nehemiah had an attitude of faith. He had remarkable confidence in God. This never wavered. He wanted to see God's purposes fulfilled (1:1-4). He expressed his concern in his inquiry and sorrow. His prayer and sorrow show his confidence in God's power (1:5-2:4; 4:9). Furthermore he purposed to cooperate with God so God's will would happen. He expressed this commitment in his activity.

Nehemiah also acted in faith. We can see his faith in three activities.

1. He acted cautiously (5:7). He examined the wall secretly and silently. Then he divided the work so every man built near his own house. This guaranteed the personal interest and diligence of the workers.

2. He acted courageously (13:11, 17). He started by himself, single-handedly. Then he stuck with the work determinedly until he finished it.

3. He acted without compromise.

He did not compromise with the enemies outside the wall. They tried to get him to compromise by using contempt (4:3), then conspiracy (4:8), and then cunning (6:2).

He did not compromise with the Jews inside the wall either. He did not allow the nobles to continue charging their poorer brothers interest (5:5). He did not allow a priest to give lodging to the enemy (13:4-5). Furthermore he did not permit mixed marriages with non-Jews (13:23).

Finally, Nehemiah achieved by faith. The workers built the walls in only 52 days. Nehemiah settled the people in the city and its suburbs. He expounded and enforced the Law of God. He also provided a place where the people could wait for God's salvation.

Combining Nehemiah's times with his character we get the message of this book. Nehemiah proves that seemingly impossible things are possible through prayer and hard work when people determine to trust and obey God, and when they put His interests first.

Like Nehemiah we live in dark times (cf. Isa. 50:10). We too have to deal with indifferent multitudes. As in his day, there is widespread disloyalty to God's truth today. As then, there is lack of enthusiasm for God's plans and purposes now. Not many Christians want to devote their every waking moment to the task God has commanded us to do.

Like Nehemiah we need to walk by faith in these dark times (cf. Hab. 2:4). We need to be as sure of God as he was. We need to act with God and for God even though it means strenuous effort. We also need to decline all compromise with those outside and inside the church. We need to trust God, to do our day's work faithfully, and leave the future to Him. May we all follow this great man's example of faith. May we live one day at a time (Matt. 6:11).

Constable: Nehemiah (Outline)

Outline

I. The fortification of Jerusalem chs. 1-7

A. The return under Nehemiah chs. 1-2

1. The news concerning Jerusalem 1:1-3

2. The response of Nehemiah 1:4-11

3. The request of Nehemiah 2:1-8

4. The return to Jerusalem 2:9-20

B. The rebuilding of the walls 3:1-7:4

1. The workers and their work ch. 3

2. The opposition to the workers ch. 4

3. The strife among the workers ch. 5

4. The attacks against Nehemiah 6:1-14

5. The completion of the work 6:15-7:4

C. The record of those who returned 7:5-72

II. The restoration of the Jews chs. 8-13

A. The renewal of the Mosaic Covenant chs. 8-10

1. The gathering of the people ch. 8

2. The prayer of the people ch. 9

3. The renewed commitment of the people ch. 10

B. The residents of the land 11:1-12:26

1. The residents of Jerusalem 11:1-24

2. The residents of the outlying towns 11:25-36

3. The priests and Levites 12:1-26

C. The dedication of the wall 12:27-47

1. Preparations for the dedication 12:27-30

2. The dedication ceremonies 12:31-47

D. The reforms instituted by Nehemiah ch. 13

1. The exclusion of foreigners 13:1-3

2. The expulsion of Tobiah 13:4-9

3. The revival of tithing 13:10-14

4. The observance of the Sabbath 13:15-22

5. The rebuke of mixed marriages 13:23-29

6. The summary of Nehemiah's reforms 13:30-31

Constable: Nehemiah

Nehemiah

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Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Xenophon. Cyropaedia. 2 vols. With an English translation by Walter Miller. The Loeb Classical Library. London: William Heinemann Ltd., 1960.

Yamauchi, Edwin M. "The Archaeological Background of Nehemiah." Bibliotheca Sacra 137:548 (October-December 1980):291-309.

_____. "Ezra-Nehemiah." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

_____. "Postbiblical Traditions About Ezra and Nehemiah." In A Tribute to Gleason Archer, pp. 167-74. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: Nehemiah (Book Introduction)

THE BOOK OF NEHEMIAS;

commonly called THE SECOND BOOK OF ESDRAS.

INTRODUCTION.

This Book takes its name from the writer, who was cup-bearer to Artaxerxes, (surnamed Longimanus ) king of Persia, and was sent by him with a commission to rebuild the walls of Jerusalem. It is also called the Second Book of Esdras, because it is a continuation of the history begun by Esdras, of the state of the people of God after their return from captivity. (Challoner) --- Genebrard believes that the latter wrote the work. But how long must he thus have lived? and how come the lists to vary so much? (Calmet) --- We may allow that these variations are owing to the mistakes of transcribers, (1 Esdras ii. 1.) for the writer of both works was certainly inspired. Esdras lived a long time along with Nehemias; (chap. xii. 35.) and he may have left memorials, as well as the latter, from which the present work seems to be compiled. (Haydock) --- Some additions have been made since the days of Nehemias, articularly chap. xii. to ver. 26, or at least (Calmet) the five last of these verses. (Capel.) (Chronicles) --- The passage cited from the commentaries of Nehemias, (2 Machabees ii. 13.) is not to be found here; which shews that we have not his entire work, but only an abridgment, in which the author has adopted his words, with some few alterations. The fifth chapter seems to be out of its place, and also the dedication of the walls, chap. xii. 27. Nehemias was a person in great favour at the court of Persia; and of high birth, probably of the royal family, (Eusebius; Isidore; Genebrard in Chron.) as most of the ancients believe that all who governed, till the time of the Asmoneans, were of the tribe of Juda. Hence he styles Hanani his brother, (chap. i. 2.) and declines entering into the temple, chap. vi. 11. His name never occurs among the priests; and though we read [in] 2 Machabees i. 18, 21, jussit sacerdos Nehemias, (Tirinus) the Greek has, "Nehemias order the priests;" Greek: iereis: (Calmet; Huet; Du Hamel) and the title of priest sometimes is given to laymen at the head of affairs. (Haydock) --- In this character Nehemias appeared, by order of Artaxerxes: and notwithstanding the obstructions of the enemies of Juda, rebuilt the walls of Jerusalem, and returned after twelve years to court, making a second visit to his own country, a little before the death of the king, whom he probably survived only one year, dying the year of the world 3580, about thirty years after he had been appointed governor. (Calmet) --- In the two first chapters, we behold his solicitude for the welfare of his country, in the ten following his success, and in the last what abuses he corrected. (Worthington) --- He renewed the covenant with God, (chap. ix., and x.) sent for the sacred fire, and established a library at Jerusalem, 2 Machabees i. 19, 34., and ii. 13. (Haydock)

Gill: Nehemiah (Book Introduction)

INTRODUCTION TO NEHEMIAH

This book is, by the authors of the Vulgate Latin and Arabic versions, called the "Second" Book of Ezra, it being a continuation of the same history, and was by the Jews reckoned as one book with Ezra; Kimchi on Isa 9:7, calls it Ezra, so the Talmud ^a; and it has been quoted by Christian writers under his name; see the argument of the book of Ezra; but not as if it was written by him; for it is a clear case it was written by Nehemiah, whose name it bears, as appears from Neh 1:1 and throughout Nehemiah speaks of himself under the first person; and the style also is very different from that of Ezra, being plainer and easier than his. It has always had a place in the canon of Scriptures, both with Jews and Christians; and is of use to show the fulfilment of the prophecy of Zechariah, and especially of Daniel concerning the building of the wall of Jerusalem in troublesome times; to carry on the history of the Jews, and describe the state of the church in those times, what opposition was made to it, and what enemies it had, and what must be expected when any work of God is set about; it is the last of the historical books that was written, as is thought, and contains an history of the space of about twelve years, from the twentieth of Artaxerxes to the thirty second of his reign, see Neh 1:1.

Gill: Nehemiah 7 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 7

Nehemiah having built the wall, and set up the doors, appointed two persons to take the charge of the city, and set watches for the safety of it, and to take special care about opening and shutting the gates of it, Neh 7:1, and concerned he was for the peopling of it, and having found a register of the first comers to it, gives their names, Neh 7:4 and some account of the freewill offerings made for the work they came about, Neh 7:70.