Nehemiah Chapter 7
The Wall Guarded
A. Watchmen provided for the walls.
1. (Nehemiah 7:1–2) The appointment of Hanani and Hananiah.
“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.”
a. Now it came to pass, when the wall was built: The narrative emphasizes that everything was put in order, both practically and spiritually. The physical defenses were complete, the doors were set in place, and the necessary personnel were appointed. At the same time, worship was restored through the singers and the Levites. The rebuilding of the wall was never an end in itself. It was a means to restore the covenant life of the city and to enable the people to worship the LORD freely, securely, and publicly.
i. The presence of singers and Levites reminds us that the ultimate goal of protection is worship. Jerusalem was not fortified so the people could admire stone and timber, but so they could glorify God without fear. True spiritual rebuilding always leads to ordered worship.
ii. Every genuine victory in the believer’s life should deepen worship and gratitude toward God. If trials pass and victories come, yet the heart grows harder, more cynical, or more prayerless, then something has gone wrong. God’s victories produce humility, joy, and an increasing desire to praise Him.
b. That I gave my brother Hanani, and Hananiah… charge over Jerusalem: Nehemiah demonstrates humility and wisdom in leadership. Though he had overseen the rebuilding, he did not cling to authority or seek personal prominence. He understood that leadership is stewardship, not ownership. God would continue to use Nehemiah, but not always in the same role or position.
c. My brother Hanani: Hanani was the one who first brought news of Jerusalem’s broken condition to Nehemiah earlier, reporting that “the wall of Jerusalem also is broken down, and the gates thereof are burned with fire.” His burden for the city, his initiative, and his honesty proved that he had the heart of a faithful servant. Concern for God’s people qualified him for responsibility.
d. For he was a faithful man, and feared God above many: This description refers especially to Hananiah, the ruler of the citadel. Scripture does not emphasize his skills, charisma, or strategic brilliance. Instead, it highlights faithfulness and the fear of God. These are the qualities God consistently honors.
i. Many believers feel disqualified because they lack certain gifts or abilities. Yet God often uses those with limited natural ability if they are faithful and reverent before Him. Conversely, highly gifted individuals may remain ineffective if they lack faithfulness and godly fear. God values character above competence.
2. (Nehemiah 7:3) A watch set on the walls.
“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.”
a. Let not the gates of Jerusalem be opened until the sun be hot: Though a great victory had been achieved, Nehemiah understood that victory must be preserved. Walls do not guard themselves. The gates were to be opened later and closed earlier than normal, indicating heightened security and continued vigilance. This was not fear, but wisdom.
i. Success often brings vulnerability if vigilance is relaxed. After God grants victory, His people must remain watchful. Spiritual complacency invites renewed attack.
b. Appoint watches of the inhabitants of Jerusalem: The responsibility of guarding the city was shared by those who lived there. Each man was accountable both for his assigned post and for the area nearest his own home. This fostered personal responsibility and communal protection.
i. In the Christian life, many defeats occur not because victory was never won, but because it was not guarded. An unguarded victory invites return of the enemy. A wall can be scaled if no one stands watch, but even a modest defense becomes strong when watchmen are alert and faithful.
ii. God’s people are called not only to build, but to watch. Obedience must be maintained, habits guarded, and spiritual alertness preserved, especially after seasons of blessing.
B. List of the returned families.
1. (Nehemiah 7:4–5) The need to develop Jerusalem.
“Now the city was large and great: but the people were few therein, and the houses were not builded. 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,”
a. The people were few therein, and the houses were not builded: With the walls completed and the city secured, Nehemiah’s attention turned from defense to development. Jerusalem was spacious and fortified, yet underpopulated and underdeveloped. Many houses lay abandoned, and the city lacked the population needed to thrive. Nehemiah understood that walls alone do not make a city strong. A city is strengthened by people living, working, worshiping, and raising families within it.
b. My God put into mine heart: Nehemiah consistently acknowledged God’s sovereign direction. His leadership decisions were not merely pragmatic but prayerfully guided. Before expanding or reorganizing the city, he first sought to understand who was already there. Just as he had personally inspected the ruined walls earlier, he now assessed the human resources of Jerusalem. Wise leadership requires accurate knowledge before action.
i. Nehemiah turned to an existing genealogical record, originally compiled during the first return under Zerubbabel and recorded earlier in Ezra 2:1–70. This was not bureaucratic obsession but covenant faithfulness. Identity, inheritance, and service in Israel were tied to lineage, and God had ordered His people accordingly.
2. (Nehemiah 7:6–73) 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 matters because people matter to God. Each name represents an individual or family who made a costly decision to leave relative comfort in Babylon and return to a land that was broken, dangerous, and uncertain. After seventy years in exile, most Jews had settled permanently. Only a small remnant returned.
i. These were pioneers of faith. Life was easier in Babylon, but obedience was better in Jerusalem. They valued covenant faithfulness over convenience, calling over comfort, and obedience over prosperity.
b. These are the people: Historically, only about two percent of the Jewish population returned from Babylonian captivity. The fact that these names appear twice in Scripture, here and in Ezra chapter 2, shows God’s honor toward faithfulness.
i. While believers today cannot have their names written into Scripture, God keeps a book of remembrance. “Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.” These faithful returnees surely have their place recorded before God.
ii. Several priorities are highlighted in this list. Individuals matter, families matter, orderly worship matters, and sacrificial giving matters. God records names, lineages, and offerings because none of it is forgotten by Him.
c. These sought their register among those that were reckoned by genealogy, but it was not found: Some individuals could not verify their lineage. In Israel, priestly service required descent from Aaron. Without proof, they were excluded from priestly duties, not as punishment but as a safeguard of holiness.
i. “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.” This reflects reverence for God’s law. Religious sincerity could not replace covenant qualification. God values zeal, but He also values obedience and order.
d. Altogether the whole congregation was forty and two thousand three hundred and threescore: The numbers emphasize both scarcity and faithfulness. Though small in comparison to Israel’s former glory, this remnant represented God’s continuing work with His people.
i. The listing of servants, animals, and possessions reminds us that this was not merely a religious migration but a full national restoration effort involving families, labor, economy, and worship.
e. When the seventh month came, the children of Israel were in their cities: The chapter closes with stability restored. People were settled, cities were occupied, and the nation was positioned for spiritual renewal, which would soon follow with public reading of the Law in the seventh month.
i. The walls themselves were never the ultimate goal. The goal was the well being of God’s people. Walls served people, not the other way around.
ii. The building project mattered not because of stone and mortar, but because of what it produced in God’s people. Unity, discipline, perseverance, shared sacrifice, and renewed identity were forged through the work. God was building more than a city. He was rebuilding a people.
