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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezra 2:64–70. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The sum total of the company that returned out of Babylon. The particular sums before mentioned amount not quite to 30,000 (29,818), so that there were above 12,000 that come out into any of those accounts, who, it is probable, were of the rest of the tribes of Israel, besides Judah and Benjamin, that could not tell of what particular family or city they were, but that they were Israelites, and of what tribe. Now, 1. This was more than double the number that were carried captive into Babylon by Nebuchadnezzar, so that, as in Egypt, the time of their affliction was the time of their increase. 2. These were but few to begin a nation with, and yet, by virtue of the old promise made to their fathers, they multiplied so as before their last destruction by the Romans, about 500 years after, to be a very numerous people. When God says, "Increase and multiply," a little one shall become a thousand.
II.Their retinue.
They were themselves little better than servants, and therefore no wonder that their servants were comparatively but few (Ezr 2:65) and their beasts of burden about as many, Ezr 2:66, Ezr 2:67. It was not with them now as in days past. But notice is taken of 200 singing-men and women whom they had among them, who, we will suppose, were intended (as those Ch2 35:25) to excite their mourning, for it was foretold that they should, upon this occasion, go weeping (Jer 50:4), with ditties of lamentation.
III.Their oblations. It is said (Ezr 2:68, Ezr 2:69),
1.That they came to the house of the Lord at Jerusalem; and yet that house, that holy and beautiful house, was now in ruins, a heap of rubbish. But, like their father Abraham, when the altar was gone they came with devotion to the place of the altar (Gen 13:4); and it is the character of the genuine sons of Zion that they favour even the dust thereof, Psa 102:14.
2.That they offered freely towards the setting of it up in its place. That, it seems, was the first house they talked of setting up; and though they came off a journey, and were beginning the world (two chargeable things), yet they offered, and offered freely, towards the building of the temple. Let none complain of the necessary expenses of their religion, but believe that when they come to balance the account they will find that it clears the cost. Their offering was nothing in comparison with the offerings of the princes in David's time; then they offered by talents (Ch1 29:7), now by drams, yet these drams, being after their ability, were as acceptable to God as those talents, like the widow's two mites. The 61,000 drams of gold amount, by Cumberland's calculation, to so many pounds of our money and so many groats. Every maneh, or pound of silver, he reckons to be sixty shekels (that is, thirty ounces), which we may reckon 7l. 10s. of our money, so that this 5000 pounds of silver will be above 37,000l. of our money. It seems, God had blessed them with an increase of their wealth, as well as of their numbers, in Babylon; and, as God had prospered them, they gave cheerfully to the service of his house.
3.That they dwelt in their cities, Ezr 2:70. Though their cities were out of repair, yet, because they were their cities, such as God had assigned them, they were content to dwell in them, and were thankful for liberty and property, though they had little of pomp, plenty, or power. Their poverty was a bad cause, but their unity and unanimity were a good effect of it. Here was room enough for them all and all their substance, so that there was no strife among them, but perfect harmony, a blessed presage of their settlement, as their discords in the latter times of that state were of their ruin.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“A canticle of David, when the house was built after the captivity.” So far as the literal sense is concerned, the heading points to the time when the temple at Jerusalem is known to have been refurbished by Zerubbabel, son of Salathiel, after it had been leveled to the ground by a hostile band of Chaldeans. But since he says nothing of this kind in what follows, and since the headings of psalms are never at variance with their content, it remains for us to investigate it in the spiritual sense. A destroyed house is built up when a soul following the captivity of sin begins to return to an understanding of the truth through the generosity of the Lord. This house, which is the universal church in which Christ dwells, is always raised up on living stones, because every day it gains increase in building from its confessors and does not cease to be built up until the number of the predestined is attained at the end of the world. We must store this psalm in our minds as the second of those proclaiming the first and the second coming of the Lord.
And of the leaders of the fathers, when they entered the temple of the Lord, etc. It is a great sign of devotion when someone, not only offering the due oblations, which are commanded by the law of the Lord, but also in addition to these, offering other things which are not commanded but are advised, freely offers his gifts to the divine majesty. For it is commanded: Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness; honor thy father and mother, and thou shalt love thy neighbor as thyself (Matt. XIX). The voluntary offering, however, is: If thou wilt be perfect, go, sell what thou hast, and give to the poor. And what the Apostle says: Concerning virgins, I have no commandment of the Lord, but I give counsel (1 Cor. VII). And concerning himself: The Lord has ordained that they who preach the gospel should live by the gospel, but I have used none of these things (1 Cor. IX). And to the Thessalonians: Neither did we eat any man's bread for nought, but worked with labor and travail night and day, that we might not be burdensome to any of you; not because we have not power, but to make ourselves an example for you to follow (1 Thess. IV). Therefore, it is rightly said that the leaders of the fathers freely offered gifts for the construction of the house of God; because the more someone abstains from what is forbidden and even from what is allowed, the more effectively he builds the Church of God; when all who know their examples of perfection fear falling into illicit acts themselves, seeing that these men do not use even lawful things fully; they rather say, All things are lawful for me, but not all things are expedient (1 Cor. VI). It is also rightly said that they gave according to their ability for the expenses of the work. For this is the measure of human perfection, to labor for the Lord according to one's ability and to establish the state of the holy Church, first by rightly conducting one's own life, and then by correcting others. And those who live in this way among the people of God are rightly called leaders of the fathers; because by the perfection of their lives and teachings, they rule over those who, by the merit of their pious care, deserved to be called fathers in the Church, living more excellently and transcending the general commandments of the law. They gave voluntary offerings: gold, silver, priestly garments. In the gold, we perceive the brightness of wisdom; in silver, the purity of eloquence; in priestly garments, the works of justice, transcending much the manners of the common people and worthy only of hearts consecrated to priesthood and God. For the desirable treasure rests in the mouth of the wise; and the words of the Lord are pure words, as silver tried in a furnace of earth; and let thy priests be clothed with righteousness (Ps. XI, XVII, CXXXI). Thus, the leaders of the fathers offer gold, silver, and priestly garments according to their ability for the expenses of the works of the temple, when holy men, whatever wisdom, eloquence, or good deeds they possess, use them all well for the building up of the faithful of Christ. There is indeed a certain weight of gold and silver, a certain number of priestly garments recorded in holy history, so that following the preceding exposition of the numbers of vessels, men, and animals, we may remember that the Lord can always observe all our thoughts, words, and actions, and reward them with worthy merit. Among all these, it should be noted how much the people of God benefitted from the injustice of captivity and long servitude. Those who were in a very small number carried away captive, that is, the souls of men, as Jeremiah writes, four thousand six hundred, while others were either killed or widely scattered in fear of the enemy, or certainly left in their homeland by the mercy of the same enemies, now multiplied among the enemies, almost fifty thousand men returned to their homeland. Those who were stripped of their wealth and equally subjected to every kind of servitude, now not only freed but also returned enriched with gold and silver, garments, servants, substance, and beasts. And because it greatly pertains to the matter, they who lost their homeland due to the multitude of false gods, so that it was said to them by the reproaching prophet, According to the number of your cities were your gods, Judah (Jer. II); now return to the same homeland, not only rejoicing in the faith of one true God but also united in the same faith and worshiping with unanimous devotion and soul, submitting themselves with a religious mind and tongue to sing His praises; so that those who once were distinguished by the divided names of Israel and Judah due to the diversity of religion, now are all called by the ancient name of Israel due to the unity of piety. The worship of piety, which they spurned in the holy land while the prophets proclaimed and demonstrated examples of justice, they now embraced in a foreign land serving idol-worshipping enemies. What then is to be looked at in these things? What is to be commended to memory? Except that those whom freedom and abundance of all things in their homeland made neglectful and oblivious of heavenly commandments, were brought to the service of their Creator and Redeemer by servitude abroad and poverty. For it is a familiar thing that the human heart is dissolved by wealth and freedom, but is recollected by hardships and poverty. Therefore, what was once done for one people is now usually performed daily for all those repenting after sin; while those who through negligence fell into the snares and temptations of the devil, with divine aid through the diligence of penance rise again; those who were stripped of the riches of virtues by the ancient enemy and departed from the society of the Church, often return to its communion more practiced in virtues than they had previously lost; because evidently, the more grievously they remember having erred, the more ardently they strive to labor in good works.
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Summary
Ezra 2:68 captures a profound moment of spiritual renewal and commitment following the return of Jewish exiles from Babylon. It meticulously records the spontaneous and generous contributions of the leading families, "the chief of the fathers," upon their arrival at the sacred site in Jerusalem. Their immediate and heartfelt offerings were specifically designated for the rebuilding of the "house of the LORD," the Temple, on its original foundation, signaling a deep-seated priority for restoring proper worship and God's dwelling place among His people. This act of freewill giving underscores the community's renewed hope and dedication to their covenant relationship with God.
Context
Literary Context
Ezra 2:68 serves as a crucial transition point in the book of Ezra. It immediately follows the extensive and meticulous genealogical lists in Ezra 2, which detail the families and individuals who returned from Babylonian captivity under the leadership of Zerubbabel and Jeshua. This detailed census not only affirms the divine preservation of the covenant people but also sets the stage for their organized re-establishment in the land. The verse then shifts the narrative from the logistics of the returnees' identity to their immediate spiritual imperative: the restoration of the central place of worship. This act of generous giving directly precedes the pivotal events of Ezra 3, where the altar is rebuilt, and the foundation of the Temple is laid. Thus, Ezra 2:68 highlights that the financial and spiritual commitment of the leaders was the essential precursor to the physical reconstruction, bridging the "who" of the return with the "what" of their immediate spiritual priorities and the subsequent actions of the community.
Historical & Cultural Context
The historical backdrop for Ezra 2:68 is the immediate post-exilic period, around 538 BC, following the seventy-year Babylonian captivity. This exile was a period of immense national and spiritual trauma for the Jewish people, marked by the destruction of Jerusalem and Solomon's Temple by Nebuchadnezzar in 586 BC. The return was made possible by the remarkable decree of Cyrus the Great, the Persian king, as recorded in Ezra 1:1-4, which allowed the exiles to return and rebuild their Temple. For these returning exiles, the Temple was far more than a mere building; it was the tangible symbol of God's presence, the designated place for atonement, and the very heart of their national identity and covenant relationship with Yahweh. Their voluntary offerings, therefore, reflect a profound cultural and religious understanding that the restoration of their nation and their identity as God's people was inextricably linked to the restoration of proper worship and God's dwelling place among them in Jerusalem. It was an act of faith, hope, and obedience in a land still scarred by destruction.
Key Themes
Ezra 2:68 powerfully encapsulates several foundational themes central to the book of Ezra and the broader post-exilic narrative. Firstly, it underscores the theme of Voluntary and Generous Giving, emphasizing that the contributions were spontaneous, heartfelt, and uncoerced. This sets a vital precedent for the entire rebuilding project, demonstrating that God's work is often advanced through the willing hearts of His people. Secondly, the verse highlights Leadership by Example, as "the chief of the fathers" took the initiative in giving. Their actions were crucial in demonstrating commitment to God's house and inspiring the broader community, providing the necessary moral and material impetus for the daunting task ahead. Thirdly, it emphasizes the Priority of Worship and God's Presence. The immediate focus upon arrival was the "house of the LORD," demonstrating that establishing proper worship and acknowledging God's dwelling among them was paramount to their identity and covenant obligations, even before personal resettlement. Finally, the verse speaks profoundly to Restoration and Hope, symbolizing the tangible beginning of spiritual and national renewal after generations of exile. This act of giving represents a renewed hope for God's active presence and blessing in Jerusalem, echoing prophetic promises of restoration found in passages like Jeremiah 29:10-14.
Exposition and Analysis
Key Word Analysis
From an unused root apparently meaning to shake; the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, etc.); here used figuratively to denote the highest in rank or position. In the context of "chief of the fathers," it signifies the principal or leading figures of the ancestral houses, those holding positions of authority and respect within the returning community. Their leadership was vital in initiating the Temple's restoration.
Probably from בָּנָה (banah) abbreviated; a house (in the greatest variation of applications, especially family, etc.); here specifically referring to the Temple, the physical dwelling place consecrated to the LORD. The term "house of the LORD" (bayith YHWH) emphasizes its sacred purpose as the central place of worship and God's manifest presence among His people, making its rebuilding a profound act of spiritual restoration.
A primitive root; to impel; hence, to volunteer (as a soldier), to present spontaneously. This verb signifies a willing, spontaneous, and generous contribution, particularly in the context of sacred offerings or voluntary service to God. It implies a cheerful and uncompelled spirit of giving, stemming from devotion and inner motivation rather than external obligation or taxation. The use of nâdab here highlights the profound spiritual commitment of the givers.
Verse Breakdown
"And [some] of the chief of the fathers,"
This phrase identifies the principal agents of the action: the heads of the ancestral families who had returned from exile. The KJV's "[some]" is an interpretive addition, but the core meaning is that the initiative for this significant act of generosity came from the established and respected leadership, setting a powerful example for the entire community and demonstrating a collective commitment from the top.
"when they came to the house of the LORD which [is] at Jerusalem,"
This clause establishes the context and destination of their arrival. "The house of the LORD" refers to the Temple, which, though in ruins, still occupied its sacred and divinely appointed site in Jerusalem. Their immediate pilgrimage to this location upon arrival underscores their spiritual priorities and the profound significance of the Temple site as the sacred center of their faith, even before they settled their own personal affairs.
"offered freely for the house of God to set it up in his place:"
This is the core action and its explicit purpose. "Offered freely" (as discussed in Key Word Analysis) emphasizes the voluntary, generous, and devoted nature of their contributions. The purpose was unequivocally "for the house of God," meaning the Temple, and "to set it up in his place," indicating their clear intention to rebuild it on its original, divinely designated foundation. This demonstrates their commitment not just to constructing a building, but to the restoration of proper worship, God's dwelling among them, and the re-establishment of their national and spiritual identity in Jerusalem.
Literary Devices
Ezra 2:68 subtly employs several impactful literary devices. Emphasis is powerfully placed on the voluntary nature of the offering through the use of the Hebrew verb nâdab ("offered freely"), highlighting a spirit of devotion and generosity rather than obligation. This emphasis is crucial for understanding the character of the post-exilic community's commitment. The phrase "chief of the fathers" functions as a form of Synecdoche, where a prominent part (the leaders) represents the initial commitment of the whole (the leading families and, by extension, the broader community), implying that their actions set a foundational tone for the entire rebuilding effort. The "house of the LORD" serves as a potent Symbolism, representing not merely a physical structure but the very presence of God among His people, their national identity, and the covenant relationship. The act of offering for its rebuilding is itself a Symbolic Act, signifying renewed hope, faith, and a deep commitment to God's promises after generations of exile, marking the tangible beginning of spiritual and national restoration.
Theological and Thematic Connections
Ezra 2:68 is replete with theological significance, connecting the actions of the post-exilic community to enduring biblical principles of faith, worship, and stewardship. The voluntary and generous giving of the "chief of the fathers" vividly illustrates the biblical principle that true worship extends beyond spiritual devotion to include tangible sacrifice and material support for God's work. Their immediate focus on the "house of the LORD" upon returning to Jerusalem demonstrates a profound understanding of God's centrality to their national and individual existence, recognizing that the restoration of their physical dwelling in the land was intrinsically linked to the restoration of God's spiritual dwelling among them. This act of faith and generosity, undertaken even in the face of immense challenges and the ruins of their former glory, reflects a deep trust in God's covenant faithfulness and an unwavering commitment to re-establishing the foundational elements of their identity as His chosen people. It powerfully conveys that God's redemptive work often progresses through the willing hearts, sacrificial resources, and exemplary leadership of His people.
Reflection and Application
Ezra 2:68 offers profound and timeless lessons for believers today, particularly regarding our posture towards God's work and the vital role of leadership within the faith community. The spontaneous and generous giving of the returning exiles serves as an enduring model for Christian stewardship. Our contributions, whether financial resources, dedicated time, or the diligent use of our God-given talents, should flow from a willing heart, motivated by genuine devotion and love for God, rather than arising from mere obligation or compulsion. Just as the "chief of the fathers" led by exemplary action, those in positions of spiritual leadership within the church are called to model sacrificial giving and unwavering commitment to God's purposes, thereby inspiring and mobilizing the wider congregation. Furthermore, the exiles' immediate prioritization of the Temple underscores the enduring importance of prioritizing God's presence and corporate worship in our contemporary lives. In a world often consumed by personal pursuits and material desires, this verse calls us to actively support and participate in the building up of God's spiritual house—the church—fostering environments where God's presence is honored, His Word is faithfully proclaimed, and His global mission is diligently advanced, much like the unified commitment shown in Nehemiah 4:6.
Questions for Reflection
FAQ
Why was rebuilding the Temple the immediate priority for the returning exiles?
Rebuilding the Temple was the paramount and immediate priority for the returning exiles because it represented the central place of worship, sacrifice, and communion with God for the Jewish people. Its destruction during the Babylonian exile was not merely the loss of a physical structure but a profound spiritual trauma, symbolizing the perceived absence of God's manifest presence among them. For the returning exiles, restoring the "house of the LORD" was absolutely essential for re-establishing their covenant relationship with God, fulfilling prophetic promises of restoration, and reclaiming their identity as God's chosen people in the land. It signified their unwavering commitment to proper worship and their deep-seated belief that God would once again dwell among them, as vividly seen in the joyous dedication in Ezra 6:16.
What is the significance of the phrase "offered freely" for our understanding of giving today?
The phrase "offered freely" (Hebrew: nâdab) is profoundly significant as it emphasizes that the contributions were voluntary, spontaneous, and motivated by deep devotion rather than compulsion or external obligation. For our understanding of giving today, this highlights the enduring biblical principle that God desires gifts that come from a cheerful heart, not grudgingly or under necessity, as articulated in 2 Corinthians 9:7. It signifies that true generosity is an act of worship, reflecting a willing spirit, a deep love for God, and an acknowledgment that all we possess originates from Him and is to be used for His glory and the advancement of His kingdom. It encourages believers to give with joy, purpose, and a spirit of grace.
Christ-Centered Fulfillment
Ezra 2:68, with its powerful emphasis on the restoration of the Temple through the free and willing offerings of the returning leaders, finds its ultimate and profound Christ-centered fulfillment in the New Testament. The physical Temple, to which the exiles so eagerly contributed their resources and efforts, ultimately served as a magnificent type and shadow pointing to Jesus Christ Himself as the true and ultimate Temple of God. Jesus boldly declared, "Destroy this temple, and in three days I will raise it up," explicitly referring to His own body (John 2:19-21). The free and willing offerings of the "chief of the fathers" in Ezra's day powerfully foreshadow the ultimate, unparalleled free offering of Christ Himself, who "gave himself for us, that he might redeem us from every lawless deed and purify for himself a people for his own possession, zealous for good works" (Titus 2:14). His sacrifice on the cross was not compelled but was a voluntary, perfect, and supreme act of love, embodying and fulfilling the very spirit of nâdab. Furthermore, just as the exiles diligently rebuilt a physical house for God, Christ, through His atoning death and glorious resurrection, is actively building a spiritual house—the Church—composed of living stones, believers united in Him and indwelt by the Holy Spirit (1 Peter 2:5). In Christ, God's glorious presence no longer dwells exclusively in a building made with human hands, but intimately within His people, the body of Christ, making every believer a vital part of the new, eternal Temple (Ephesians 2:19-22). Thus, the hopeful and sacrificial act of giving in Ezra 2:68 anticipates the greater reality of Christ's unparalleled self-giving and the establishment of His eternal spiritual kingdom, which is His Church.