TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Nehemiah 7:5–73. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here another good project of Nehemiah's; for wise and zealous men will be always contriving something or other for the glory of God and the edification of his church. He knew very well that the safety of a city, under God, depends more upon the number and valour of the inhabitants than upon the height or strength of its walls; and therefore, observing that the people were few that dwelt in it, he thought fit to take an account of the people, that he might find what families had formerly had their settlement in Jerusalem, but were now removed into the country, that he might bring them back, and what families could in any other way be influenced by their religion, or by their business, to come and rebuild the houses in Jerusalem and dwell in them. So little reason have we to wish that we may be placed alone in the earth, or in Jerusalem itself, that much of our safety and comfort depends upon our neighbours and friends; the more the stronger, the more the merrier. It is the wisdom of the governors of a nation to keep the balance even between the city and country, that the metropolis be not so extravagantly large as to drain and impoverish the country, nor yet so weak as not to be able to protect it. Now observe,
I.Whence this good design of Nehemiah's came.
He owns, My God put it into my heart, Neh 7:5. Note, Whatever good motion is in our minds, either prudent or pious, we must acknowledge it to come from God. It was he that put it into our hearts; for every good gift and every good work are from above. He gives knowledge; he gives grace; all is of him, and therefore all must be to him. What is done by human prudence must be ascribed to the direction of divine Providence; he that teaches the husbandman his discretion (Isa 28:26) teaches the statesman his.
II.What method he took in prosecution of it.
1.He called the rulers together, and the people, that he might have an account of the present state of their families - their number and strength, and where they were settled. It is probable that when he summoned them to come together he ordered them to bring such an account along with them out of their several districts. And I doubt they were not so many but that it might be soon done.
2.He reviewed the old register of the genealogy of those who came up at the first, and compared the present accounts with that; and here we have the repetition of that out of Ezra 2. The title is the same here (Neh 7:6, Neh 7:7) as there (Ezr 2:1): These are the children of the province, etc. Two things are here repeated and recorded a second time from thence - the names and numbers of their several families, and their oblations to the service of the temple. The repetition of these accounts may intimate to us the delight which the great God is pleased to take in the persons, families, and services of his spiritual Israel, and the particular notice he takes of them. He knows those that are his, knows them all, knows them by name, has his eye on the register of those children of the captivity, and does all according to the ancient counsel of his will concerning them.
(1.)Here is an account of the heads of the several families that first came up, v. 6-69. As to this,
[1.]Though it seem of little use to us now, yet then it was of great use, to compare what they had been with what they now were. We may suppose they were much increased by this time; but it would do well for them to remember their small beginnings, that they might acknowledge God in multiplying their families and building them up. By this means likewise their genealogies would be preserved, and the distinction of their families kept up, till the Messiah should come, and then an end be put to all their genealogies, which were preserved for his sake, but afterwards were endless. But,
[2.]There are many differences in the numbers between this catalogue and that in Ezra. Most of them indeed are exactly the same, and some others within a very few under or over (one or two perhaps); and therefore I cannot think, as some do, that that was the number of these families at their first coming and this as they were now, which was at least forty years after (some make it much more); for we cannot suppose so many families to be not at all, or but little, altered in their numbers in all that time; therefore what differences there are we may suppose to arise either from the mistakes of transcribers, which easily happen in numbers, or from the diversity of the copies from which they were taken. Or perhaps one was the account of them when they set out from Babylon with Zerubbabel, the other when they came to Jerusalem. The sum totals are all just the same there and here, except of the singing-men and singing-women, which there are 200, here 245. These were not of such importance as that they should keep any strict account of them.
(2.)Here is an account of the offerings which were given towards the work of God, Neh 7:70, etc. This differs much from that in Ezr 2:68, Ezr 2:69, and it may be questioned whether it refers to the same contribution; here the tirshatha, or chief governor, who there was not mentioned, begins the offering; and the single sum mentioned there exceeds all those here put together; yet it is probable that it was the same, but that followed one copy of the lists, this another; for the last verse is the same here that it was Ezr 2:70, adding Ezr 3:1. Blessed be God that our faith and hope are not built upon the niceties of names and numbers, genealogy and chronology, but on the great things of the law and gospel. Whatever is given to the work of God, he is not unrighteous to forget it; nor shall even a cup of cold water, wherewith he is honoured, go without its reward.
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Summary
Nehemiah 7:65 records a significant decree issued by the Tirshatha, the Persian governor, addressing the crucial issue of priestly legitimacy among the returning exiles. This verse highlights the meticulous concern for safeguarding the purity of the priesthood and the sanctity of temple provisions, stipulating that individuals with unverified claims to priestly lineage were strictly forbidden from partaking in the "most holy things" until a priest, equipped with the Urim and Thummim, could provide definitive divine guidance. This authoritative pronouncement underscores the community's unwavering commitment to the integrity of worship and the holiness of God's house in the post-exilic restoration.
CONTEXT
Exposition and Analysis
Key Word Analysis
This term (H8660) is of foreign, likely Persian, derivation, serving as a title for a Persian deputy or governor. In Nehemiah's context, it refers to the highest civil authority appointed by the Persian crown, most probably Nehemiah himself. The use of this foreign title underscores the political reality of the post-exilic Jewish community operating under imperial oversight, yet striving to uphold divine law within that framework. The Tirshatha's decree carries the weight of both civil and, in this specific instance, implicitly religious authority, highlighting the gravity of the matter concerning priestly purity.
This primitive root (H398) means "to eat" (literally or figuratively), and can extend to "consume," "devour," or "feed." In this context, it refers to the literal consumption of the sacred portions of sacrifices. The prohibition against eating the "most holy things" is a direct application of Mosaic law, emphasizing the severe consequences of unauthorized access to sacred provisions and the meticulous care required to prevent defilement. It highlights the physical act of partaking in something reserved for a specific, holy purpose.
Derived from the root meaning "to be holy," this term (H6944) refers to a "sacred place or thing," or abstractly, "sanctity" or "holiness." When combined with "most," as in "most holy things" (Hebrew, qôdesh qodāšîm), it denotes items of the highest sanctity, such as specific sacrificial portions reserved exclusively for the priests. The term emphasizes the consecrated nature of these provisions, set apart for God's exclusive use and accessible only by those who are themselves consecrated and pure, highlighting the strict divine boundaries between the sacred and the profane.
This active participle (H3548) refers to "one officiating," specifically a "priest." The role of the priest in ancient Israel was divinely ordained, serving as a mediator between God and the people, performing sacrifices, offering prayers, and teaching the law. The dispute over who could legitimately claim this title underscores the critical importance of proper lineage and divine appointment for those who would "stand up" and minister in sacred capacities, ensuring the integrity of the cultic system.
These plural nouns (H224 and H8550) literally mean "lights" and "perfections," respectively. They were mysterious, sacred objects kept within the High Priest's breastplate (Exodus 28:30), used for discerning God's will and providing definitive divine guidance on matters of national or religious importance. Their mention here signifies the community's longing for infallible divine direction to resolve complex issues, acknowledging that human wisdom alone was insufficient for matters of such spiritual gravity. The presumed absence of these oracular tools during the post-exilic period created a spiritual void that the community hoped would eventually be filled by God's direct revelation.
Verse Breakdown
"And the Tirshatha said unto them"
This opening clause establishes the authoritative source of the decree. The "Tirshatha," as the highest civil authority under Persian rule, issues a binding command to "them," referring to the specific individuals and families whose priestly claims were in dispute due to a lack of verifiable genealogical records. This highlights the practical and administrative challenge of re-establishing order and purity in the post-exilic community, where civil and religious authority often intersected.
"that they should not eat of the most holy things"
This is the immediate and practical consequence of their unverified status. The prohibition directly addresses their exclusion from the sacred provisions reserved exclusively for legitimate, pure priests. This ban served to protect the sanctity of the temple cult, preventing any potential defilement through unauthorized access to holy offerings and upholding the strict divine regulations concerning priestly conduct and consumption. It underscores the principle that access to God's sacred provisions is a privilege, not a right, contingent upon divine appointment and purity.
"till there stood [up] a priest with Urim and Thummim"
This crucial clause specifies the condition for the resolution of the dispute and the potential lifting of the prohibition. It indicates a reliance on a future, definitive act of divine revelation. The Urim and Thummim, as instruments of direct divine counsel, were apparently not available during this period, signifying a waiting period for God's clear word to establish the truth of the priestly claims. This demonstrates the community's profound commitment to divine guidance over human expediency in matters of profound spiritual significance, acknowledging that only God's infallible word could settle such a weighty matter.
Literary Devices
The verse employs Metonymy by using "Urim and Thummim" to represent the direct, infallible divine guidance and authoritative revelation that these objects were meant to provide. It is not merely the physical objects themselves that are sought, but the definitive word of God mediated through them. The narrative also builds Suspense by creating an unresolved situation regarding the priestly claims, deferring the ultimate decision to a future, divinely ordained resolution. This highlights the community's profound reverence for God's authority and their willingness to wait upon His perfect timing and revelation, rather than making hasty, human-driven decisions concerning sacred matters. Furthermore, the meticulous genealogical list itself, culminating in this problem and its deferred resolution, functions as a form of Legal Documentation, emphasizing the importance of verifiable lineage and strict adherence to established divine law for the maintenance of communal and religious order.
Theological and Thematic Connections
This verse profoundly illustrates the post-exilic community's deep commitment to holiness, order, and divine authority in the re-establishment of their national and religious life. Faced with ambiguity regarding priestly legitimacy, they chose to err on the side of caution and reverence, understanding that access to God's holy provisions was not a right but a divinely granted privilege contingent upon purity and proper lineage. The reliance on the Urim and Thummim underscores a profound theological truth: ultimate authority and definitive truth in matters of faith and worship reside with God alone, and His people must patiently await His clear revelation when human wisdom is insufficient. This highlights a period of reduced direct prophetic guidance, fostering a longing for God's manifest presence and word, and demonstrating a profound trust in His ultimate provision of clarity and truth.
Reflection and Application
Nehemiah 7:65 offers profound insights for believers today, particularly concerning spiritual leadership, discernment, and patience in waiting for God's will. In an age where spiritual authority can be easily claimed or assumed, this verse reminds us of the divine standards for those who minister in God's name and handle sacred truths. It teaches us the critical importance of discernment, urging us not to rush to judgment or action when clarity is lacking, especially in matters touching upon the holiness of God or the integrity of His church. When faced with complex decisions, particularly those impacting spiritual purity or communal order, we are called to exercise patience, diligently seeking God's revealed will through His Word and prayer, rather than relying solely on human wisdom or expediency. This patient waiting cultivates a deeper trust in God's perfect timing and His ultimate provision of truth and guidance, ensuring that our actions align with His divine standards for holiness and order in our lives and in the church.
Questions for Reflection
FAQ
What were the "Urim and Thummim" and why were they so important?
The Urim and Thummim were sacred objects, likely two stones or lots, kept within the breastplate of the High Priest (Exodus 28:30). They served as a means of divine revelation, enabling the High Priest to inquire of the Lord and receive definitive answers, often in a "yes" or "no" format, on matters of national or religious significance. Their importance lay in their role as a direct channel for God's infallible guidance, particularly when prophetic revelation was not readily available. Their presumed absence in the post-exilic period signified a longing for such clear divine communication to resolve critical issues, like the disputed priestly claims, demonstrating the community's deep reliance on God's direct word.
Who was the "Tirshatha" mentioned in this verse?
The "Tirshatha" (תִּרְשָׁתָא, Tirshâthâʼ') was a Persian administrative title, typically translated as "governor" or "excellency." In the specific context of Nehemiah, it most likely refers to Nehemiah himself, who served as the Persian-appointed governor of Judah, tasked with rebuilding Jerusalem and restoring the community. However, in the parallel account in Ezra 2:63, the same decree regarding the disputed priestly claims is attributed to "the governor" (often understood as Zerubbabel, who led an earlier return). Regardless of the specific individual, the title signifies the highest civil authority under Persian rule, tasked with maintaining order and implementing decrees, even those pertaining to religious matters and the purity of the priesthood.
Christ-Centered Fulfillment
Nehemiah 7:65, with its poignant longing for a priest equipped with the Urim and Thummim to provide definitive divine revelation, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Urim and Thummim were but temporary, limited means of discerning God's will, serving as shadows that pointed to a greater, more complete revelation to come. Jesus is not merely a priest who possesses the Urim and Thummim; He is the ultimate and perfect High Priest, who forever stands before God on our behalf, having passed through the heavens (Hebrews 4:14-16). Furthermore, He is the very Word of God incarnate, the complete and final revelation of God's will and character (John 1:1, Hebrews 1:1-3). In Him, all questions of purity, access to God, and divine truth are definitively answered and eternally settled. Through His once-for-all sacrifice on the cross, He has made us holy and given us direct, unhindered access to the "most holy things" – not merely sacred food, but the very presence of God in the heavenly sanctuary, through the new and living way He opened for us by His blood (Hebrews 10:19-22). We no longer await a future priest with mysterious objects for guidance; we have the Holy Spirit, who indwells us and guides us into all truth through the living Word of Christ, our perfect mediator and the embodiment of all "lights and perfections" needed for salvation and communion with God (John 16:13). Jesus is the definitive answer to the post-exilic community's longing, embodying all the divine wisdom and authority they sought.