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Public-domain commentary
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 2:63 records a crucial decree issued by the Tirshatha, the Persian governor, concerning a specific group of returning exiles whose claims to priestly lineage could not be substantiated by genealogical records. This authoritative ruling prohibited these individuals from partaking in the "most holy things"—sacred portions of Temple offerings exclusively reserved for legitimate priests—until a priest could emerge who possessed the Urim and Thummim, the divinely appointed means for discerning God's will. The verse powerfully underscores the paramount importance of verifiable priestly purity, the stringent requirements for sacred service, and the deep reliance on divine authentication in the re-establishment of post-exilic Judah's religious life.
Context
Literary Context
Ezra 2 is primarily a comprehensive genealogical register, meticulously documenting the families and individuals who returned from Babylonian captivity under the leadership of Zerubbabel and Jeshua. This detailed census was foundational for the re-establishment of the community, providing a basis for land claims, tribal identity, and, crucially, the legitimacy of priestly and Levitical service. Within this extensive list, a distinct group of individuals claiming priestly descent (Ezra 2:61-62) found their claims challenged due to the absence of verifiable records. Verse 63 directly addresses this specific dilemma, presenting the authoritative resolution handed down by the Tirshatha. This ruling is not merely an administrative detail but a profound statement about the non-negotiable standards for sacred office, setting the stage for the subsequent rebuilding of the Temple and the restoration of its worship according to divine precepts.
Historical & Cultural Context
The return from Babylonian exile, initiated by King Cyrus's decree (Ezra 1:1-4), marked a pivotal moment in Israelite history, signifying a partial restoration after seventy years of divine judgment. For the returning remnant, re-establishing their national and religious identity was paramount. Central to this was the rebuilding of the Temple and the resumption of its sacrificial system, which necessitated a legitimate and pure priesthood. In ancient Israel, priestly lineage was strictly hereditary, tracing back to Aaron, making genealogical records indispensable for validating one's right to serve. The "most holy things" were specific categories of offerings (e.g., portions of sin and guilt offerings, showbread) that only consecrated priests could consume, symbolizing their unique access to God's presence and their consecrated status. The Urim and Thummim were sacred objects, worn by the High Priest within his breastplate (Exodus 28:30), used as a means of divine revelation to ascertain God's will in complex matters, particularly when direct prophetic word was absent. By the time of Ezra, their use appears to have become rare or ceased, highlighting a period of reduced direct divine communication and a longing for clearer guidance.
Key Themes
Ezra 2:63 powerfully articulates several core theological and narrative themes crucial to the book of Ezra and the post-exilic period. Firstly, the Purity and Authenticity of the Priesthood is underscored as non-negotiable. The meticulous concern for verifiable genealogical records and the prohibition on partaking in sacred offerings highlight the absolute necessity of legitimate, divinely appointed authority for religious service. This unwavering commitment to holiness in leadership is a recurring motif throughout the Old Testament, exemplified by the stringent regulations for priests found in Leviticus 21. Secondly, the verse emphasizes Divine Authority and Guidance as the ultimate arbiter. The resolution of the priestly dispute was not left to human discretion or political expediency but was deferred to a time when clear divine revelation, through the Urim and Thummim, could be obtained. This illustrates the community's profound reliance on God's direct word for matters of religious law and practice, reflecting the principle that "The secret things belong to the LORD our God, but the things revealed belong to us and to our children forever" (Deuteronomy 29:29). Finally, the conditional nature of the prohibition ("till there stood up a priest with Urim and with Thummim") conveys a profound Hope for Future Restoration and Clearer Revelation. It acknowledges a present limitation but anticipates a future where full divine communication and resolution would be restored, a longing that resonates with prophetic promises of a new covenant and a new way of knowing God, as prophesied in Jeremiah 31:31-34.
Exposition and Analysis
Key Word Analysis
This is a Persian loanword (H8660), serving as the title for a Persian deputy or governor. In the context of Ezra and Nehemiah, it refers to the provincial governor appointed by the Persian king to oversee Judah. While Ezra 2 does not explicitly name the Tirshatha, tradition and scholarly consensus often identify this figure as Zerubbabel, who led the first wave of returnees and was of royal Davidic lineage. His authoritative ruling in this matter highlights the blend of civil and religious leadership in the post-exilic community, where the secular authority was deeply invested in upholding the sanctity of Jewish religious law and order.
Derived from the Hebrew word for "lights" (H224), Urim refers to one of the sacred objects kept within the breastplate of the High Priest. Used in conjunction with the Thummim, it served as a divinely appointed means of receiving clear, often binary (yes/no) guidance or specific answers from God on matters of national or religious importance. Its presence was crucial for discerning God's will when direct prophetic word was unavailable or unclear, signifying divine illumination and clarity.
Meaning "perfections" or "completeness" (H8550), Thummim was the companion to the Urim, also placed in the High Priest's breastplate. Together, the Urim and Thummim represented the perfect and complete truth of God's revelation, serving as an emblem of divine integrity and infallible guidance. Their function was to provide definitive answers from God, ensuring that decisions regarding the community's spiritual and practical life were made in accordance with His perfect will.
This phrase, a double plural of the Hebrew word qôdesh (H6944, meaning "a sacred place or thing"), literally translates to "holiness of holinesses" or "holy of holies," signifying the highest degree of sanctity. It refers to the most sacred categories of offerings and consecrated items within the Tabernacle/Temple system. These were distinct from "holy things" and were reserved exclusively for the priests who were ceremonially clean and of legitimate Aaronic lineage. Examples include the showbread, portions of sin offerings, guilt offerings, and grain offerings that were not burnt on the altar. Eating these things was a profound privilege and a tangible sign of one's legitimate participation in the priestly service, and unauthorized consumption was considered a grave offense, punishable by death (Leviticus 22:10-16).
Verse Breakdown
"And the Tirshatha said unto them"
This opening clause establishes the authoritative nature of the pronouncement. The Tirshatha, as the highest civil authority appointed by the Persian king, here acts as the arbiter in a crucial religious dispute concerning priestly legitimacy. His decision carries both governmental weight and a deep respect for the sacred laws of Israel, indicating a leadership that understood the profound importance of maintaining ritual purity and divine order in the nascent post-exilic community.
"that they should not eat of the most holy things"
This is the core of the prohibition. The individuals whose priestly lineage was uncertain were temporarily barred from partaking in the most sacred portions of the Temple offerings. This was not a permanent disqualification but a suspension of privilege due to a lack of verifiable credentials. It highlights the strict adherence to the Mosaic Law concerning priestly purity and the sanctity of the Temple cult, ensuring that only those truly consecrated could handle and consume what was set apart for God, thereby preserving the integrity of worship.
"till there stood up a priest with Urim and with Thummim"
This crucial clause provides the condition for the lifting of the prohibition and points to the ultimate authority for resolution. The absence of the Urim and Thummim meant there was no current, indisputable means of divine revelation to definitively confirm or deny the disputed priestly claims. The "till" signifies a hopeful anticipation, an acknowledgment that only God, through His appointed means, could provide the definitive answer and restore full clarity and legitimacy to the priesthood. This clause underscores the community's profound longing for renewed, direct divine guidance, recognizing that human records alone were insufficient for such sacred matters.
Literary Devices
Ezra 2:63 employs several significant literary devices that enrich its meaning and impact. The most prominent is Anticipation, powerfully conveyed through the temporal clause "till there stood up a priest with Urim and with Thummim." This creates a profound sense of longing and forward-looking hope, deferring the ultimate resolution of the priestly dispute to a future, divinely appointed moment. It suggests that while human records and earthly authority are important, divine authentication is the final and infallible arbiter. There is also a strong element of Symbolism present: the "most holy things" symbolize the sacred privileges, responsibilities, and unique access to God inherent in the legitimate priesthood, while the Urim and Thummim symbolize direct divine communication, infallible guidance, and ultimate truth. Their absence symbolizes a period of spiritual uncertainty and a yearning for clearer, undeniable revelation from God. The verse also utilizes Legal Language, reflecting the formal, authoritative nature of the Tirshatha's ruling and the meticulous adherence to Mosaic Law concerning priestly qualifications and the handling of sacred offerings. This legalistic precision underscores the gravity of the matter for the returning community and their commitment to divine order.
Theological and Thematic Connections
Ezra 2:63 stands as a powerful testament to God's unwavering demand for holiness, order, and authenticity in worship, and His provision for discerning His divine will. The meticulous concern for priestly lineage and the temporary suspension of sacred privileges reveal that access to God's presence and sacred service is not a matter of human convenience, tradition, or self-proclamation, but of divine appointment and purity. The deferral to the Urim and Thummim highlights the deep-seated Israelite conviction that ultimate authority and truth reside with God alone, and that His clear word is absolutely essential for navigating complex spiritual and communal matters. This longing for direct divine guidance in a time of perceived spiritual silence foreshadows the New Covenant reality where God's Spirit indwells believers, providing inner guidance and illumination through His Word, and where Christ Himself serves as our ultimate and perfect High Priest, the embodiment of all divine revelation.
Reflection and Application
Ezra 2:63 offers profound and enduring lessons for contemporary believers concerning integrity, divine authority, and patient waiting upon God. It serves as a potent reminder that God's standards for those who minister in His name, and indeed for all who approach Him, are exceedingly high, demanding not just outward conformity but genuine authenticity, verifiable calling, and adherence to His revealed truth. While we no longer rely on physical objects like the Urim and Thummim for divine guidance, we possess the complete and inspired Word of God and the indwelling Holy Spirit, who illuminates our understanding and guides us into all truth. This verse encourages us to diligently seek God's will in all matters, particularly in leadership and spiritual practice within the church, ensuring that our actions and ministries are aligned with His unchanging character and commands. It also teaches us patience and trust when answers are not immediately clear, reminding us that God has His own perfect timing and means for revelation and resolution. We are called to live with integrity, to approach all sacred things with reverence, and to continually seek the Lord's guidance in our personal lives and in the collective life of the church, trusting that He will make His path known.
Questions for Reflection
FAQ
What were the "most holy things" and why were they so important?
The "most holy things" (Hebrew: qodshei qodashim) referred to the most sacred categories of offerings and consecrated items within the Israelite Tabernacle and later Temple worship. These included specific portions of sin offerings, guilt offerings, grain offerings, and the showbread, among others. They were considered "most holy" because they were directly connected to atonement, God's immediate presence, and His covenant with Israel. Their profound importance stemmed from the fact that they symbolized God's absolute holiness and the strict requirements for approaching Him. Only priests who were ceremonially clean and of verifiable Aaronic lineage were permitted to eat these portions, signifying their unique, consecrated role in mediating between God and His people. Unauthorized consumption was a severe offense, as it violated the sanctity of God's provisions and the divine order He established for worship, potentially bringing judgment upon the offender.
Why had the use of the Urim and Thummim ceased by the time of Ezra?
The Bible does not explicitly state why the use of the Urim and Thummim ceased, but it appears to have become rare or entirely stopped by the exilic and post-exilic periods. Their last clear mention in a functioning capacity is often associated with the early monarchy (e.g., 1 Samuel 23:9-12). Several theories exist: (1) They may have been lost or destroyed during the destruction of the First Temple by the Babylonians in 586 BC. (2) Their function might have been superseded by the rise and prominence of prophetic ministry, as God increasingly spoke directly through prophets rather than primarily through this specific priestly oracle. (3) The spiritual decline of Israel leading up to the exile might have rendered their use less effective or even inappropriate due to the people's unfaithfulness. The longing for their return in Ezra 2:63 suggests that their absence was keenly felt as a loss of a direct and infallible means of discerning God's will, highlighting a period of spiritual longing for clearer divine communication.
Christ-Centered Fulfillment
Ezra 2:63, with its poignant longing for a priest with Urim and Thummim to provide infallible divine guidance and resolve matters of sacred access, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The temporary suspension of access to the "most holy things" due to uncertain lineage points to humanity's inherent inability to perfectly approach a holy God on our own terms. Yet, Christ is the great High Priest who arose, not from a disputed earthly lineage, but from a divine, eternal, and perfectly legitimate one, "according to the order of Melchizedek" (Hebrews 7:1-3). He is the very embodiment of the "Urim and Thummim," the "Light" and "Perfection" of God, through whom all truth and divine will are perfectly and finally revealed. In Him, we have not just a temporary oracle, but the full and final revelation of God (Hebrews 1:1-3), for He is the Word made flesh. Through His once-for-all sacrifice on the cross, Christ has opened a new and living way into the true "Most Holy Place"—God's very presence itself (Hebrews 10:19-20). We no longer need a human priest to discern God's will via objects, for the Holy Spirit now indwells believers, guiding us into all truth (John 16:13) and empowering us, as a royal priesthood, to draw near to God with confidence, partaking in the spiritual realities symbolized by the "most holy things"—the very life, communion, and spiritual blessings offered through Christ's perfect and eternal ministry.