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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezra 2:36–63. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is an account, I. Of the priests that returned, and they were a considerable number, about a tenth part of the whole company: for the whole were above 42,000 (Ezr 2:64), and four families of priests made up above 4200 (Ezr 2:36-39); thus was the tenth God's part - a blessed decimation. Three of the fathers of the priests here named were heads of courses, Ch1 24:7, Ch1 24:8, Ch1 24:14. The fourth was Pashur, v. 38. If these were of the posterity of that Pashur that abused Jeremiah (Jer 20:1), it is strange that so bad a man should have so good a seed, and so numerous.
II.Of the Levites.
I cannot but wonder at the small number of them, for, taking in both the singers and the porters (Ezr 2:40-42), they did not make 350. Time was when the Levites were more forward to their duty than the priests (Ch2 29:34), but they were not so now. If one place, one family, has the reputation for pious zeal now, another may have it another time. The wind blows where it listeth, and shifts its points.
III.Of the Nethinim, who, it is supposed, were the Gibeonites, given (so their name signifies) by Joshua first (Jos 9:27), and again by David (Ezr 8:20), when Saul had expelled them, to be employed by the Levites in the work of God's house as hewers of wood and drawers of water; and, with them, of the children of Solomon's servants, whom he gave for the like use (whether they were Jews or Gentiles does not appear) and who were here taken notice of among the retainers of the temple and numbered with the Nethinim, Ezr 2:55, Ezr 2:58. Note, It is an honour to belong to God's house, though in the meanest office there.
IV.Of some that were looked upon as Israelites by birth, and others as priests, and yet could not make out a clear title to the honour.
1.There were some that could not prove themselves Israelites (Ezr 2:59, Ezr 2:60), a considerable number, who presumed they were of the seed of Jacob, but could not produce their pedigrees, and yet would go up to Jerusalem, having an affection to the house and people of God. These shamed those who were true-born Israelites, and yet were not called Israelites indeed, who came out of the waters of Judah (Isa 48:1), but had lost the relish of those waters.
2.There were others that could not prove themselves priests, and yet were supposed to be of the seed of Aaron. What is not preserved in black and white will, in all likelihood, be forgotten in a little time. Now we are here told,
(1.)How they lost their evidence. One of their ancestors married a daughter of Barzillai, that great man whom we read of in David's time; he gloried in an alliance to that honourable family, and, preferring that before the dignity of his priesthood, would have his children called after Barzillai's family, and their pedigree preserved in the registers of that house, not of the house of Aaron, and so they lost it. In Babylon there was nothing to be got by the priesthood, and therefore they cared not for being akin to it. Those who think their ministry, or their relation to ministers, a diminution or disparagement to them, forget who it was that said, I magnify my office.
(2.)What they lost with it. It could not be taken for granted that they were priests when they could not produce their proofs, but they were, as polluted, put from the priesthood. Now that the priests had recovered their rights, and had the altar to live upon again, they would gladly be looked upon as priests. But they had sold their birthright for the honour of being gentlemen, and therefore were justly degraded, and forbidden to eat of the most holy things. Note, Christ will be ashamed of those that are ashamed of him and his service. It was the tirshatha, or governor, that put them under this sequestration, which some understand of Zerubbabel the present governor, others of Nehemiah (who is so called, Neh 8:9, Neh 10:1, and who gave this order when he came some years after); but the prohibition was not absolute, it was only a suspension, till there should be a high priest with Urim and Thummin, by whom they might know God's mind in this matter. This, it seems, was expected and desired, but it does not appear that ever they were blessed with it under the second temple. They had the canon of the Old Testament complete, which was better than Urim; and, by the want of that oracle, they were taught to expect the Messiah the great Oracle, which the Urim and Thummim was but a type of. Nor does it appear that the second temple had the ark in it, either the old one or a new one. Those shadows by degrees vanished, as the substance approached; and God, by the prophet, intimates to his people that they should sustain no damage by the want of the ark, Jer 3:16, Jer 3:17. In those days, when they shall call Jerusalem the throne of the Lord, and all the nations shall be gathered to it, they shall say no more, The ark of the covenant of the Lord, neither shall it come to mind, for they shall do very well without it.
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Summary
Ezra 2:58 meticulously records the return of 392 individuals from two distinct groups—the Nethinims and the children of Solomon's servants—who were traditionally dedicated to auxiliary temple service. This verse is part of a comprehensive census of those who embarked on the journey from Babylonian exile back to Judah, underscoring the thoroughness of the post-exilic community's re-establishment and highlighting the vital role of all members, regardless of their status, in the restoration of worship and communal life in Jerusalem.
Context
Literary Context
Ezra 2 functions as a crucial register, detailing the families, groups, and individuals who responded to Cyrus's decree to return to Jerusalem and rebuild the temple. Following the initial account of the decree and the first wave of returnees in Ezra 1, Chapter 2 provides a meticulous, almost bureaucratic, list of those who actually made the journey. This extensive roster includes priests, Levites, singers, gatekeepers, and, importantly, the Nethinims and the children of Solomon's servants, as seen in verse 58. The placement of these groups, often considered lower-status temple workers, at the conclusion of the main list of returnees but still within the official count, emphasizes the comprehensive nature of the restoration effort and the inclusion of all necessary personnel for the re-establishment of temple worship. This detailed accounting sets the stage for the subsequent rebuilding efforts described in Ezra 3.
Historical & Cultural Context
The setting for Ezra 2:58 is the immediate aftermath of the Babylonian exile, which had seen the destruction of Jerusalem and its temple in 586 BC and the deportation of the Jewish elite to Babylon. After approximately 70 years, the Persian Empire, under King Cyrus the Great, conquered Babylon in 539 BC. Cyrus issued a decree (c. 538 BC) allowing the exiled Jews to return to their homeland and rebuild their temple. The return journey itself was arduous and perilous, requiring great faith and determination. The Nethinims (Hebrew: נְתִינִים, nethinim, meaning "given ones" or "dedicated ones") were likely descendants of non-Israelite peoples, such as the Gibeonites who were made woodcutters and water carriers for the altar during Joshua's time, or other captives dedicated to temple service. The "children of Solomon's servants" were descendants of foreign laborers or captives whom King Solomon had conscripted for various building projects, including the temple, and whose descendants continued to serve in auxiliary capacities. Both groups held hereditary positions of service, performing menial but essential tasks for the sanctuary, highlighting their unique and long-standing role in Israelite worship.
Key Themes
Ezra 2:58 contributes significantly to several overarching themes within the book of Ezra and the broader post-exilic narrative. Firstly, it powerfully illustrates the theme of Restoration and Rebuilding. The meticulous counting of every individual, including these auxiliary temple servants, underscores the methodical and organized effort to reconstitute not just the physical temple but the entire Israelite community. Secondly, the inclusion of the Nethinims and Solomon's servants highlights the Inclusivity of God's People. Despite their non-Israelite origins and often lower status, these groups were considered integral to the functioning of the temple and were counted among the returning exiles. This prefigures the New Testament understanding that every part of the body is essential and valued in God's kingdom. Finally, the return of all these diverse groups, enabling the full spectrum of temple operations, speaks to Divine Providence. God's hand was clearly at work, orchestrating the return of all necessary individuals to ensure the complete re-establishment of worship and communal life in Jerusalem, demonstrating His faithfulness to His covenant promises, as seen in the broader narrative of God's faithfulness to His promises.
Exposition and Analysis
Key Word Analysis
From the root נָתַן (nathan), meaning "to give," this term refers to "one given" or "dedicated." In the plural, it designates a specific class of Temple-servants who were "given" to that duty. These individuals, often of non-Israelite descent, performed essential but often menial tasks for the upkeep and operation of the tabernacle and later the Temple, such as drawing water and hewing wood. Their inclusion in the census underscores the comprehensive nature of the returning community and the importance of all roles, even those considered humble, for the functioning of sacred worship.
Derived from the verb בָּנָה (banah), meaning "to build," this word primarily denotes a "son" (as a builder of the family name) but extends in its widest sense to include descendants, subjects, or those in a filial relationship. In this context, "children" refers to the descendants or lineage of Solomon's servants, indicating a hereditary continuity of their service. This highlights the long-standing tradition of their specific role within the broader community of those dedicated to the Temple.
From the verb עָבַד (ʻabad), meaning "to work" or "to serve," this noun signifies "a servant" or "bondman." It denotes a person in a position of service or submission. Here, it refers to those whom King Solomon had conscripted for various building projects, including the Temple. Their descendants continued in these auxiliary capacities, performing vital, though often overlooked, tasks. Their presence among the returnees emphasizes the diverse and inclusive nature of the workforce required for the restoration of the Temple and its worship.
Verse Breakdown
"All the Nethinims"
This opening phrase emphasizes the completeness and thoroughness of the count. It signifies that the entire contingent of Nethinims, a distinct group of hereditary temple servants, was accounted for among the returnees. This highlights the meticulous nature of the census and the divine orchestration that ensured all necessary personnel for the practical operation of the rebuilt sanctuary were included.
"and the children of Solomon's servants"
This clause identifies a second, equally important group of auxiliary temple attendants. Grouped with the Nethinims, it underscores their shared function as non-Levitical workers dedicated to the sanctuary. Their inclusion highlights the historical continuity of their service, tracing back to the Solomonic era, and demonstrates God's preservation of even these specialized roles through the exile and into the post-exilic period.
"[were] three hundred ninety and two"
This precise numerical tally for both groups combined is characteristic of the entire census in Ezra 2. It speaks to the meticulous record-keeping of the returning exiles, which served multiple purposes: establishing legitimacy for land claims, organizing the community, and demonstrating God's faithful preservation of a remnant. The exact number signifies the tangible reality of the restoration and the divine oversight in gathering every necessary individual for the rebuilding of God's people and His house.
Literary Devices
The primary literary device at play in Ezra 2:58, and indeed throughout much of Ezra 2, is Enumeration or Census. This meticulous listing of individuals and groups serves several important functions. Firstly, it provides a historical and administrative record, establishing the legitimacy and identity of the returning community. Secondly, it emphasizes the Organization and divine order inherent in the restoration process; God is not bringing His people back haphazardly but with precision and purpose. The inclusion of specific numbers for each group, down to the exact total of 392 for the Nethinims and Solomon's servants, underscores the thoroughness and divine orchestration of the return. Furthermore, the verse employs Inclusivity by explicitly naming and counting these non-Israelite, auxiliary temple servants alongside the more prominent groups like priests and Levites. This highlights that every individual, regardless of their perceived status or origin, was deemed vital for the complete re-establishment of the community and its worship. The precise numerical detail also lends an air of Verisimilitude, enhancing the historical credibility of the account.
Theological and Thematic Connections
Ezra 2:58, by meticulously counting the Nethinims and the children of Solomon's servants, offers profound theological insights into God's meticulous care for His people and the value He places on all forms of service within His kingdom. It demonstrates that God's plan for restoration is comprehensive, encompassing not only the prominent leaders and priests but also those who perform the often unseen, yet essential, tasks. This meticulous accounting underscores the divine intention for a fully functional community, where every role contributes to the whole. It teaches us that no task is too humble, and no individual too insignificant, when dedicated to the Lord's purposes. God sees and values every contribution, ensuring that His house and His people are well-served and complete. The inclusion of these non-Israelite groups also foreshadows the universal scope of God's redemptive plan, extending beyond ethnic boundaries.
Reflection and Application
Ezra 2:58 serves as a powerful reminder that in God's economy, every person and every role is indispensable. The Nethinims and the children of Solomon's servants, though performing what might be considered menial or less glamorous tasks, were just as vital to the functioning of the temple and the community's spiritual life as the priests and Levites. Their meticulous inclusion in the census teaches us to value every member of the body of Christ today, recognizing that the health and flourishing of the church depend on the faithful service of all, whether visible or unseen. It challenges us to embrace humility in our service, understanding that true greatness in God's kingdom often lies in faithfully executing the tasks that others might overlook. This verse encourages us to appreciate the diversity of gifts and callings within the church, celebrating how God uses all kinds of people, with various backgrounds and abilities, to accomplish His grand purposes and build His kingdom. It calls us to foster a culture of mutual respect and appreciation, where every contribution, no matter how small it may seem, is recognized as essential for the collective mission of God's people.
Questions for Reflection
FAQ
Who were the Nethinims and the children of Solomon's servants, and why were they included in this census?
The Nethinims (Hebrew for "given ones") were a class of non-Israelite temple servants, likely descendants of peoples like the Gibeonites who were dedicated to performing menial but essential tasks for the sanctuary, such as drawing water and hewing wood. The children of Solomon's servants were descendants of foreign laborers or captives whom King Solomon had conscripted to assist in temple work. Both groups held hereditary positions of service. They were included in the census because, despite their non-Israelite origins and auxiliary roles, their services were crucial for the daily operation and upkeep of the temple. Their inclusion underscores the meticulous nature of the post-exilic community's re-establishment and the divine recognition of all necessary functions for the restoration of worship, demonstrating that every part of the community was vital for God's purposes, as also emphasized in Nehemiah 7:60.
Christ-Centered Fulfillment
Ezra 2:58, with its emphasis on the meticulous counting and inclusion of all necessary personnel for the restoration of temple worship, finds its ultimate fulfillment in Jesus Christ and the New Covenant community. While the Nethinims and Solomon's servants served in the earthly temple, Christ Himself is the true and ultimate Temple, the dwelling place of God among humanity, as He declared, "Destroy this temple, and in three days I will raise it up" referring to His own body. In Him, the barriers of ethnicity and social status, which were implicitly present even in the Old Testament temple service, are completely broken down. Through Christ's atoning work, all believers, regardless of their background, are made "fellow citizens with the saints and members of God's household, built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone." Just as Ezra meticulously counted every servant for the physical temple, Christ, as the Head of the Church, gathers and values every member of His spiritual body, each with unique gifts and roles, all contributing to the building up of the church and the spread of the Gospel (Ephesians 4:11-16). Jesus Himself exemplified the ultimate servant, coming "not to be served but to serve and to give His life as a ransom for many", thereby validating all humble service performed in His name. In Christ, the meticulous counting of Ezra 2:58 transforms into the glorious reality of a diverse, unified, and Spirit-empowered people, all serving the living God in the true Temple, which is the Church, His body.