Ezra 3 commentary

From the proceedings of the Jews on their arrival, let us learn to begin with God, and to do what we can in the worship of God, when we cannot do what we would. They could not at once have a temple, but they would not be without an altar. Fear of danger should stir us to our duty. Have we many enemies? Then it is good to have God our Friend, and to keep up communion with him. Our fears should drive us to our knees. The sacrifices for all these solemnities were a heavy expense for so poor a company; yet besides those expressly appointed, many brought free-will offerings to the Lord. And they made preparation for the building of the temple without delay: whatever God calls us to do, we may depend upon his providence to furnish us with the needful means.

There was a remarkable mixture of affections upon laying the foundation of the temple. Those that only knew the misery of having no temple at all, praised the Lord with shouts of joy. To them, even this foundation seemed great. We ought to be thankful for the beginnings of mercy, though it be not yet perfect. But those who remembered the glory of the first temple, and considered how far inferior this was likely to be, wept with a loud voice. There was reason for it, and if they bewailed the sin that was the cause of this melancholy change, they did well. Yet it was wrong to cast a damp upon the common joys. They despised the day of small things, and were unthankful for the good they enjoyed. Let not the remembrance of former afflictions drown the sense of present mercies.

CHAPTER 3

Ezr 3:1-13. The Altar Set Up.

1. when the seventh month was come--The departure of the returning exiles from Babylon took place in the spring. For some time after their arrival they were occupied in the necessary work of rearing habitations to themselves amid the ruins of Jerusalem and its neighborhood. This preliminary work being completed, they addressed themselves to rebuild the altar of burnt offering. As the seventh month of the sacred year was at hand--corresponding to the latter end of our September--when the feast of tabernacles (Le 23:34) fell to be observed, they resolved to celebrate that religious festival, just as if the temple had been fully restored.

2. Jeshua--the grandson of Seraiah, the high priest, put to death by Nebuchadnezzar at Riblah (2Ki 25:18-21). His father, Josedech, had been carried captive to Babylon, and died there, some time before this.

Zerubbabel--was, according to the order of nature, son of Pedaiah (1Ch 3:17-19); but having been brought up by Salathiel, he was called his son.

builded the altar of the God of Israel, to offer burnt offerings thereon--This was of urgent and immediate necessity, in order, first, to make atonement for their sins; secondly, to obtain the divine blessing on their preparations for the temple, as well as animate their feelings of piety and patriotism for the prosecution of that national work.

3. they set the altar upon his bases--They reared it upon its old foundation, so that it occupied as nearly as possible the site on which it had formerly stood.

they offered burnt offerings ... morning and evening--Deeming it their duty to perform the public rites of religion, they did not wait till the temple should be rebuilt and dedicated; but, at the outset, they resumed the daily service prescribed by the law (Ex 29:38, 39; Le 6:9, 11), as well as observed the annual seasons of solemn observance.

Ezr 3:4-7. Offerings Renewed.

4-6. They kept also the feast of tabernacles ... From the first day of the seventh month--They revived at that time the daily oblation, and it was on the fifteenth day of that month the feast of tabernacles was held.

7. They gave ... meat ... drink, and oil, unto them of Zidon--They opened negotiations with the Tyrians for workmen, as well as for timber, on the same terms and with the same views as Solomon had done (1Ki 5:11; 2Ch 2:15, 16).

Ezr 3:8-13. The Foundation of the Temple Laid.

8. appointed the Levites ... to set forward the work--that is, to act as overseers of the workmen, and to direct and animate the laborers in the various departments.

9. Jeshua with his sons--not the high priest, but a Levite (Ezr 2:40). To these, as probably distinguished for their mechanical skill and taste, the duty of acting as overseers was particularly committed.

12. But many of the priests and Levites and chief of the fathers ... wept with a loud voice--Those painful emotions were excited by the sad contrast between the prosperous circumstances in which the foundations of the first temple had been laid and the desolate, reduced state of the country and city when the second was begun; between the inferior size and less costliness of the stones used in the foundations of the second (1Ki 7:9, 10), and the much smaller extent of the foundation itself, including all the appurtenances of the building (Hag 2:3); between the comparative smallness of their present means and the immense resources of David and Solomon. Perhaps, however, the chief cause of grief was that the second temple would be destitute of those things which formed the great and distinguishing glory of the first; namely, the ark, the shekinah, the Urim and Thummim, &c. Not that this second temple was not a very grand and beautiful structure. But no matter how great its material splendor was, it was inferior in this respect to that of Solomon. Yet the glory of the second far outshone that of the first temple in another and more important point of view, namely, the receiving within its walls the incarnate Saviour (Hag 2:9).

13. the people could not discern the shout of joy from the noise of the weeping of the people--Among Eastern people, expressions of sorrow are always very loud and vehement. It is indicated by wailing, the howl of which is sometimes not easily distinguishable from joyful acclamations.

When the seventh month was come - The month Tisri, which answers to the latter part of our September, and beginning of October. It seems that the Israelites had left Babylon about the spring of the year; that on their arrival at Jerusalem they constructed themselves huts and sheds to lodge in among the ruins, in which they must have spent some months. After this they rebuilt the altar of burnt-offerings, and kept the feast of tabernacles, which happened about this time, and continued to offer sacrifices regularly, as if the temple were standing.

Jeshua the son of Jozadak - He was grandson of Seraiah the high priest, who was put to death by Nebuchadnezzar, 2Kgs 25:18, 2Kgs 25:21. This Jeshua or Joshua was the first high priest after the captivity.

They set the altar upon his bases - Rebuilt it on the same spot on which it had formerly stood. As it was necessary to keep up the Divine worship during the time they should be employed in re-edifying the temple, they first reared this altar of burnt-offerings; and all this they did, "though fear was upon them," because of the unfriendly disposition of their surrounding neighbors.

They kept also the feast of tabernacles, as it is written - This began on the fifteenth day of the seventh month; but they had begun the regular offerings from the first day of this month, Ezr 3:6. And these were religiously continued all the time they were building the temple.

They gave money also - They copied the conduct of Solomon while he was building his temple; see 1Kgs 5:11. He employed the Tyrians, gave them meat and drink, etc.; and this permission they now had from Cyrus.

In the second year - The previous time had been employed in clearing the ground, felling timber, hewing stones, and transporting them to the place, and making other necessary preparations for the commencement of the building.

After the ordinance of David - With psalms which he composed, acting in the manner which he directed.

Wept with a loud voice - They saw that the glory had departed from Israel; in their circumstances it was impossible to build such a house as the first temple was; and had this been even possible, still it would have been greatly inferior, because it wanted the ark of the covenant, the heavenly fire, the mercy-seat, the heavenly manna, Aaron's rod that budded, the Divine shechinah, the spirit of prophecy, and most probably the Urim and Thummim.

Many shouted for joy - Finding they were now restored to their own land, and to the worship of their God in his own peculiar city: these, in general, had not seen the original temple; and therefore could not feel affected in that way which the elderly people did.

The sight must have been very affecting: a whole people, one part crying aloud with sorrow; the other shouting aloud for joy; and on the same occasion too, in which both sides felt an equal interest! The prophet Haggai comforted them on this occasion by assuring them that the glory of this latter house should exceed that of the former, because the Lord (Jesus Christ) was to come to this temple, and fill it with his glory. See Haggai, Hag 2:1-9.

Seventh month - This was a sacred kind of month wherein there were divers festivals, for which the people had been preparing themselves, and now came to Jerusalem to the celebration of them.

Altar - Which was of more present necessity than the temple, both to make atonement to God for all their sins, and to obtain God's assistance for the building of the temple, and to strengthen their own hearts and hands in that great work.

For fear - So they made the more haste, lest they should be hindered. Apprehension of dangers should quicken us in our duty. Have we many enemies? We have the more need to have God for our friend and to keep up our correspondence with him.

Tabernacles - This seems to be mentioned for all the solemnities of this month, whereof this was the most eminent, otherwise it is not probable, that they would neglect the day of atonement which was so severely enjoined, Lev 23:27 - 29, and was so exceeding suitable to their present condition.

Offering - The morning and evening, sacrifice. The law required much; but they offered more; for tho' thy had little wealth, they had much zeal. Happy they that bring with them out of the furnace of affliction, such a holy heat as this!

Burnt - offerings - And the other sacrifices which were to be offered with them upon that day, being the feast of trumpets. Burnt - offerings are often put for all sacrifices.

Joshua - Not the high - priest so called, but a Levite, of whom see chap.2:40. To set forward - To encourage them to a vigorous prosecution of the work.

Sung - That everlasting hymn, which will never be out of date, and to which our tongue should never be out of tune, the burden of Psalm 136:1 - 26. Whatever our condition is, let it be owned, that God is good, and whatever fails, that his mercy fails not.

Had seen - Which divers of them might well do; because it was destroyed not sixty years ago. Wept - Because of the poor preparations made for this, in comparison of what was made for the other temple: because this was destitute of those things which were the principal glory of the former temple, namely, the ark, and the Urim and Thummim; because these foundation - stones were far inferior to the former, both for quantity and price, 1Kings 7:9,10, and because these foundations were of a far narrower compass than the former: for although the foundations of this house of the Lord, strictly so called, were of equal largeness with those of the former, yet the foundations of the whole building belonging to the first temple, were far larger than these.

Could not discern - The mixture of sorrow and joy here, is a representation of this world. In heaven all are singing and none sighing; in hell all are wailing, and none rejoicing: but here on earth we can scarce discern the shouts of joy from the noise of the weeping, let us learn to rejoice with them that rejoice, and weep with them that weep. Meantime let us ourselves rejoice as though we rejoiced not, and weep as though we wept not.

1 ANd when the seventh month was come , and the children of Israel were in the cities, the people gathered themselves together, as one man to Jerusalem.

Or rather, was coming, or drew near. For the Altar was set up after this time▪ v. 3. which yet was employed the first day of this month, v. 6. This was a sacred kind of month wherein there were divers Festivals, as appears from Lev. 23. for which the People had been preparing themselves, and now came to Ierusalem to the celebration of them.

2 Then stood up Jeshua the son of Jozadak , and his brethren the priests, and Zerubbabel, the son of Shealtiel, and his brethren, and built the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the law of Moses the man of God.

The High-Priest.

i. e. The grandson: for he was the son of Pedaiah, 1 Chr. 3. 17, 18, 19.

Which was of more present and urgent necessity than the Temple, both to make atonement to God for all their sins, and to obtain Gods assistance for the building of the Temple, and to strengthen their own Hearts and Hands in that great work wherein they saw they should have many Enemies.

Marginal references: Or, Ioshua, Hag. 1. 1. Zech. 3. 1.; Called Zorobabil, Mat. 1. 12. Luk. 3. 27. called Salathiel.; Deut. 12. 5.; Deut. 12. 5.

4 They kept also the feast of tabernacles , as it is written, and offered the daily burnt-offerings , by number, according to the custom, as the duty of every day required;

This seems to be mentioned Synecdochically for all the Solemnities of this Month, whereof this was the most eminent and most lasting. Otherwise it is not probable, that they would neglect the day of Atonement which was so severely enjoined, Lev. 23. 27, 28, 29. and was so exceeding suitable to their present condition, See on v. 6.

Heb. burnt-offerings day by day, i. e. Every day of that Feast they offered as many Sacrifices as were prescribed; of which see Numb. 29. 13, &c.

Marginal references: Ex. 23. 16.; Num. 29. 12. &c.; Heb. the matter of the day in his day.

5 And afterward offered the continual burnt-offering , both of the new-moons, and of all the set-feasts of the LORD, that were consecrated , and of every one that willingly offered a free-will-offering unto the LORD.

The Morning and Evening-Sacrifice: of which see on Numb. 28. 6.

i. e. Set apart for the solemn and holy Service of God.

6 From the first day of the seventh month began they to ofter burnt-offerings unto the LORD: but the foundation of the temple of the LORD was not yet laid .

And the other Sacrifices which were to be offered with them upon that day, being the Feast of Trumpets, Numb. 29. 1, &c. Burnt-offerings are oft put for all Sacrifices, as hath been observed once and again.

Though it is probable they had done somthing towards the removing of the rubbish, and preparing the way for it.

Marginal references: Heb. the temple of the Lord was not yet founded.

9 Then stood Jeshua l with his sons, and his brethren, Kadmiel and his sons, the sons of Judah together, to set forward the workmen in the house of God: the sons of Henadad, with their sons and their brethren the Levites.

By their presence and favour to encourage them to a chearful and vigorous prosecution of the work.

Not the High-Priest so called, but a Levite, of whom see chap. 2. 40.

Marginal references: Or, Hodaviah. ch. 2. 40.; Heb. as one.

10 And when the builders laid the foundation of the temple of the LORD, they set the Priests in their apparel with trumpets, and the Levites the sons of Asaph, with cymbals to praise the LORD, after the ordinance of David king of Israel.

Heb. By, or According to the hands of David, i. e. in such manner, and with such Psalms, or Songs, and Instruments as God had appointed by the Hands or Ministry of David.

Marginal references: Heb. [illegible: 1 word] hands.; 1 Chr. 6. 3[illegible: 1+ letters]. & 16. 7. & 25. 1.

12 But many of the priests and Levites, and chief of the fathers, who were ancient men, that had seen the first house , when the foundation of this house was laid before their eyes, wept with a loud voice ; and many shouted for joy:

Which divers of them might very well do; because it was destroyed not quite Sixty years ago, as is manifest from 2 King. 25. 2 Chr. 36. & Ezek. 40. 1.

Partly because of the poor and small preparations made for this in comparison of what was made for the other Temple: partly because this Temple was divested and destitute of those things which were the principal Glory of the former Temple, to wit, the Ark▪ and the Urim and Thummim, & c. partly because these foundation-stones were far inferiour to the former, both for quantity and price, 1 King. 7. 9, 10. and partly because these foundations were of a far narrower compass than the former: for although the foundations of this House of the Lord, strictly so called, were at least of equal largeness with those of the former, by comparing 1 King. 6. 2. & Ezra 6. 1, 2, 3. yet the Foundations of the whole building belonging to the first Temple, and adjoining to it, or in the courts of it, were far larger than these.

The Altar of Burnt-Offering Erected, the Feast of Tabernacles Celebrated, and the Foundations of the Temple Laid - Ezr 3:1-13

On the approach of the seventh month, the people assembled in Jerusalem to restore the altar of burnt-offering and the sacrificial worship, and to keep the feast of tabernacles (Ezr 3:1-7); and in the second month of the following year the foundations of the new temple were laid with due solemnity (Ezr 3:8-13). Comp. 1 Esdr. 5:46-62.The building of the altar, the restoration of the daily sacrifice, and the celebration of the feast of tabernacles. -

Ezr 3:1 When the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. The year is not stated, but the year in which they returned from Babylon is intended, as appears from Ezr 3:8, which tells us that the foundations of the temple were laid in the second month of the second year of their return. The words, ”and the children of Israel were in the cities,” are a circumstantial clause referring to Ezr 2:70, and serving to elucidate what follows. From the cities, in which each had settled in his own (Ezr 2:1), the people came to Jerusalem as one man, i.e., not entirely (Bertheau), but unanimously (ὁμοθυμαδόν, 1 Esdr. 5:46); comp. Neh 8:1; Jdg 20:1.The more precise statement of 1 Esdr. 5:46, εἰς τὸ εὐρύχωρον τοῦ πρώτου πυλῶνος τοῦ πρὸς τῇ ἀνατολῇ, according to which Bertheau insists upon correcting the text of Ezra, is an arbitrary addition on the part of the author of this apocryphal book, and derived from Neh 8:1.

Ezr 3:2

Then the two leaders of the people, Joshua the high priest and Zerubbabel the prince (see on Jos 2:2), with their brethren, i.e., the priests and the men of Israel (the laity), arose and built the altar, to offer upon it burnt-offerings, as prescribed by the law of Moses, i.e., to restore the legal sacrifices. According to Ezr 3:6, the offering of burnt-offerings began on the first day of the seventh month; hence the altar was by this day already completed. This agrees with the statement, “When the seventh month approached” (Ezr 3:1), therefore before the first day of this month.

Ezr 3:3

They reared the altar על־מכונתו, upon its (former) place; not, upon its bases. The feminine מכונה has here a like signification with the masculine form מכון, Ezr 2:68, and מכוּנה, Zec 5:11. The Keri מכונתיו is an incorrect revision. “For fear was upon them, because of the people of those countries.” The ב prefixed to אימה is the so-called ב essentiae, expressing the being in a condition; properly, a being in fear had come or lay upon them. Comp. on ב essentiae, Ewald, §217, f, and 299, b, though in §295, f, he seeks to interpret this passage differently. The “people of those countries” are the people dwelling in the neighbourhood of the new community; comp. Ezr 9:1; Ezr 10:2. The notion is: They erected the altar and restored the worship of Jahve, for the purpose of securing the divine protection, because fear of the surrounding heathen population had fallen upon them. J. H. Mich. had already a correct notion of the verse when he wrote: ut ita periculi metus eos ad Dei opem quaerendam impulerit.Bertheau, on the contrary, cannot understand the meaning of this sentence, and endeavours, by an alteration of the text after 1 Esdras, to make it signify that some of the people of the countries came with the purpose of obstructing the building of the altar, but that the Israelites were able to effect the erection because a fear of God came upon the neighbouring nations, and rendered them incapable of hostile interference.

Comp. the similar case in 2Ki 17:25., when the heathen colonists settled in the deserted cities of Samaria entreated the king of Assyria to send them a priest to teach them the manner of worshipping the God of the land, that thus they might be protected from the lions which infested it. The Chethiv ויאל must be taken impersonally: “one (they) offered;” but is perhaps only an error of transcription, and should be read ויּעלוּ. On the morning and evening sacrifices, see on Exo 28:38., Num 28:3.

Ezr 3:4

They kept the feast of tabernacles as prescribed in the law, Lev 23:34. “The burnt-offering day by day, according to number,” means the burnt-offering day by day, according to number,” means the burnt-offerings commanded for the several days of this festival, viz., on the first day thirteen oxen, on the second twelve, etc.; comp. Num 29:13-34, where the words כּמשׁפּט בּמספּרם, Num 29:18, Num 29:21, Num 29:24, etc., occur, which are written in our present verse כּם בּמספּר, by number, i.e., counted; comp. 1Ch 9:28; 1Ch 23:31, etc.

Ezr 3:5-6

And afterward, i.e., after the feast of tabernacles, they offered the continual, i.e., the daily, burnt-offering, and (the offerings) for the new moon, and all the festivals of the Lord (the annual feasts). עלות must be inserted from the context before לחדשׁים to complete the sense. “And for every one that willingly offered a free-will offering to the Lord.” נדבה is a burnt-offering which was offered from free inclination. Such offerings might be brought on any day, but were chiefly presented at the annual festivals after the sacrifices prescribed by the law; comp. Num 29:39. - In Ezr 3:6 follows the supplementary remark, that the sacrificial worship began from the first day of the seventh month, but that the foundation of the temple of the Lord was not yet laid. This forms a transition to what follows.Bertheau, comparing Ezr 3:6 with Ezr 3:5, incorrectly interprets it as meaning: “From the first day of the seventh month the offering of thank-offerings began (comp. Ezr 3:2); then, from the fifteenth day of the second month, during the feast of tabernacles, the burnt-offerings prescribed by the law (Ezr 3:4); but the daily burnt-offerings were not recommenced till after the feast of tabernacles, etc. Hence it was not from the first day of the seventh month, but subsequently to the feast of tabernacles, that the worship of God, so far as this consisted in burnt-offerings, was fully restored.” The words of the cursive manuscript, however, do not stand in the text, but their opposite. In Ezr 3:2, not thank-offerings (זבהים or שׁלמים), but burnt-offerings (עלות), are spoken of, and indeed those prescribed in the law, among which the daily morning and evening burnt-offering, expressly named in Ezr 3:3, held the first place. With this, Ezr 3:5, “After the feast of tabernacles they offered the continual burnt-offering, and the burnt-offerings for the new moon,” etc., fully harmonizes. The offering of the continual, i.e., of the daily, burnt-offerings, besides the new moon, the feast-days, and the free-will offerings, is named again merely for the sake of completeness. The right order is, on the contrary, as follows: The altar service, with the daily morning and evening sacrifice, began on the first day of the seventh month; this daily sacrifice was regularly offered, according to the law, from then till the fifteenth day of the second month, i.e., till the beginning of the feast of tabernacles; all the offerings commanded in the law for the separate days of this feast were then offered according to the numbers prescribed; and after this festival the sacrifices ordered at the new moon and the other holy days of the year were offered, as well as the daily burnt-offerings, - none but these, neither the sacrifice on the new moon (the first day of the seventh month) nor the sin-offering on the tenth day of the same month, i.e., the day of atonement, having been offered before this feast of tabernacles.

Ezr 3:7

Preparations were also made for the rebuilding of the temple; money was given to hewers of wood and to masons, and meat and drink (i.e., corn and wine) and oil to the Sidonians and Tyrians (i.e., the Phoenicians; comp. 1Ch 22:4), to bring cedar trees from Lebanon to the sea of Joppa (i.e., to the coast of Joppa), as was formerly done by Solomon, 1Ki 5:6., 2Ch 2:7. כּרשׁיון, according to the grant of Cyrus to them, i.e., according to the permission given them by Cyrus, sc. to rebuild the temple. For nothing is said of any special grant from Cyrus with respect to wood for building. רשׁיון is in the O.T. ἁπ. λεγ.; in Chaldee and rabbinical Hebrew, רשׁא and רשׁי mean facultatem habere; and רשׁוּ power, permission.

Ezr 3:8-13 The foundation of the temple laid. - Ezr 3:8 In the second year of their coming to the house of God at Jerusalem, i.e., after their arrival at Jerusalem on their return from Babylon, in the second month, began Zerubbabel and Joshua to appoint the Levites from twenty years old and upwards to the oversight of the work (the building) of the house of the Lord. That is to say, the work of building was taken in hand. Whether this second year of the return coincides with the second year of the rule of Cyrus, so that the foundations of the temple were laid, as Theophil. Antioch. ad Autolic. lib. 3, according to Berosus, relates, in the second year of Cyrus, cannot be determined. For nothing more is said in this book than that Cyrus, in the first year of his reign, issued the decree concerning the return of the Jews from Babylon, whereupon those named in the list, Ezra 2, set out and returned, without any further notice as to whether this also took place in the first year of Cyrus, or whether the many necessary preparations delayed the departure of the first band till the following year. The former view is certainly a possible though not a very probable one, since it is obvious from Ezr 2:1 that they arrived at Jerusalem and betook themselves to their cities as early as the seventh month of the year. Now the period between the beginning of the year and the seventh month, i.e., at most six months, seems too short for the publication of the edict, the departure, and the arrival at Jerusalem, even supposing that the first year of Cyrus entirely coincided with a year of the Jewish calendar. The second view, however, would not make the difference between the year of the rule of Cyrus and the year of the return to Jerusalem a great one, since it would scarcely amount to half a year. ויּעמידוּ...החלּוּ, they began and appointed, etc., they began to appoint, i.e., they began the work of building the temple by appointing. Those enumerated are-1. Zerubbabel and Joshua, the two rulers: 2. The remnant of their brethren = their other brethren, viz., a, the priests and Levites as brethren of Joshua; b, all who had come out of captivity, i.e., the men of Israel, as brethren of Zerubbabel. These together formed the community who appointed the Levites to preside over, i.e., to conduct the building of the temple. For the expression, comp. 1 Chron 23:4-24.

The Renewal of the Sacrifices. (b. c. 536.)

1 And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. 2 Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God. 3 And they set the altar upon his bases; for fear was upon them because of the people of those countries: and they offered burnt offerings thereon unto the Lord , even burnt offerings morning and evening. 4 They kept also the feast of tabernacles, as it is written, and offered the daily burnt offerings by number, according to the custom, as the duty of every day required; 5 And afterward offered the continual burnt offering, both of the new moons, and of all the set feasts of the Lord that were consecrated, and of every one that willingly offered a freewill offering unto the Lord . 6 From the first day of the seventh month began they to offer burnt offerings unto the Lord . But the foundation of the temple of the Lord was not yet laid. 7 They gave money also unto the masons, and to the carpenters; and meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar trees from Lebanon to the sea of Joppa, according to the grant that they had of Cyrus king of Persia.

Here is, I. A general assembly of the returned Israelites at Jerusalem, in the seventh month, v. 1. We may suppose that they came from Babylon in the spring, and must allow at least four months for the journey, for so long Ezra and his company were in coming, ch. vii. 9. The seventh month therefore soon came, in which many of the feasts of the Lord were to be solemnized; and then they gathered themselves together by agreement among themselves, rather than by the command of authority, to Jerusalem. Though they had newly come to their cities, and had their hands full of business there, to provide necessaries for themselves and their families, which might have excused them from attending on God's altar till the hurry was a little over, as many foolishly put off their coming to the communion till they are settled in the world, yet such was their zeal for religion, now that they had newly come from under correction for their irreligion, that they left all their business in the country, to attend God's altar; and (which is strange) in this pious zeal they were all of a mind, they came as one man. Let worldly business be postponed to the business of religion and it will prosper the better.

II. The care which their leading men took to have an altar ready for them to attend upon.

1. Joshua and his brethren the priests, Zerubbabel and his brethren the princes, built the altar of the God of Israel (v. 2), in the same place (it is likely) where it had stood, upon the same bases, v. 3. Bishop Patrick, observing that before the temple was built there seems to have been a tabernacle pitched for the divine service, as was in David's time, not on Mount Moriah, but Mount Sion (1 Chron. ix. 23), supposes that this altar was erected there, to be used while the temple was in building. Let us learn hence, (1.) To begin with God. The more difficult and necessitous our case is the more concerned we are to take him along with us in all our ways. If we expect to be directed by his oracles, let him be honoured by our offerings. (2.) To do what we can in the worship of God when we cannot do what we would. They could not immediately have a temple, but they would not be without an altar. Abraham, wherever he came, built an altar; and wherever we come, though we may perhaps want the benefit of the candlestick of preaching, and the showbread of the eucharist, yet, if we bring not the sacrifices of prayer and praise, we are wanting in our duty, for we have an altar that sanctifies the gift ever ready.

2. Observe the reason here given why they hastened to set up the altar: Fear was upon them, because of the people of the land. They were in the midst of enemies that bore ill will to them and their religion, for whom they were an unequal match. And, (1.) Though they were so, yet they built the altar (so some read it); they would not be frightened from their religion by the opposition they were likely to meet with in it. Never let the fear of man bring us into this snare. (2.) Because they were so, therefore they set up the altar. Apprehension of danger should stir us up to our duty. Have we many enemies? Then it is good to have God our friend and to keep up our correspondence with him. This good use we should make of our fears, we should be driven by them to our knees. Even Saul would think himself undone if the enemy should come upon him before he had made his supplication to God, 1 Sam. xii. 12.

III. The sacrifices they offered upon the altar. The altar was reared to be used, and they used it accordingly. Let not those that have an altar starve it.

1. They began on the first day of the seventh month, v. 6. It does not appear that they had any fire from heaven to begin with, as Moses and Solomon had, but common fire served them, as it did the patriarchs.

2. Having begun, they kept up the continual burnt-offering (v. 5), morning and evening, v. 3. They had known by sad experience what it was to want the comfort of the daily sacrifice to plead in their daily prayers, and now that it was revived they resolved not to let it fall again. The daily lamb typified the Lamb of God, whose righteousness must be our confidence in all our prayers.

3. They observed all the set feasts of the Lord, and offered the sacrifices appointed for each, and particularly the feast of tabernacles, v. 4, 5. Now that they had received such great mercy from God that joyful feast was in a special manner seasonable. And now that they were beginning to settle in their cities it might serve well to remind them of their fathers dwelling in tents in the wilderness. That feast also which had a peculiar reference to gospel times (as appears, Zech. xiv. 18) was brought, in a special manner, into reputation, now that those times drew on. Of the services of this feast, which continued seven days and had peculiar sacrifices appointed, it is said that they did as the duty of every day required (see Num. xxix. 13, 17, &c.), Verbum die in die suo—the word, or matter, of the day in its day (so it is in the original)—a phrase that has become proverbial with those that have used themselves to scripture-language. If the feast of tabernacles was a figure of a gospel conversation, in respect of continual weanedness from the world and joy in God, we may infer that it concerns us all to do the work of the day in its day, according as the duty of the day requires, that is, (1.) We must improve time, by finding some business to do every day that will turn to a good account. (2.) We must improve opportunity, by accommodating ourselves to that which is the proper business of the present day. Every thing is beautiful in its season. The tenth day of this month was the day of atonement, a solemn day, and very seasonable now: it is very probable that they observed it, yet it is not mentioned, nor indeed in all the Old Testament do I remember the least mention of the observance of that day; as if it were enough that we have the law of it in Lev. xvi., and the gospel of it, which was the chief intention of it, in the New Testament.

4. They offered every man's free-will offering, v. 5. The law required much, but they brought more; for, though they had little wealth to support the expense of their sacrifices, they had much zeal, and, we may suppose, spared at their own tables that they might plentifully supply God's altar. Happy are those that bring with them out of the furnace of affliction such a holy heat as this.

IV. The preparation they made for the building of the temple, v. 7. This they applied themselves immediately to; for, while we do what we can, we must still be aiming to do more and better. Tyre and Sidon must now, as of old, furnish them with workmen, and Lebanon with timber, orders for both which they had from Cyrus. What God calls us to we may depend upon his providence to furnish us for.

The Foundation of the Temple Laid. (b. c. 535.)

8 Now in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of the Lord . 9 Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to set forward the workmen in the house of God: the sons of Henadad, with their sons and their brethren the Levites. 10 And when the builders laid the foundation of the temple of the Lord , they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise the Lord , after the ordinance of David king of Israel. 11 And they sang together by course in praising and giving thanks unto the Lord ; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the Lord , because the foundation of the house of the Lord was laid. 12 But many of the priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy: 13 So that the people could not discern the noise of the shout of joy from the noise of the weeping of the people: for the people shouted with a loud shout, and the noise was heard afar off.

There was no dispute among the returned Jews whether they should build the temple or no; that was immediately resolved on, and that it should be done with all speed; what comfort could they take in their own land if they had not that token of God's presence with them and the record of his name among them? We have here therefore an account of the beginning of that good work. Observe,

I. When it was begun-in the second month of the second year, as soon as ever the season of the year would permit (v. 8), and when they had ended the solemnities of the passover. They took little more than half a year for making preparation of the ground and materials; so much were their hearts upon it. Note, When any good work is to be done it will be our wisdom to set about it quickly, and not to lose time, yea, though we foresee difficulty and opposition in it. Thus we engage ourselves to it, and engage God for us. Well begun (we say) is half ended.

II. Who began it—Zerubbabel, and Jeshua, and their brethren. Then the work of God is likely to go on well when magistrates, ministers, and people, are hearty for it, and agree in their places to promote it. It was God that gave them one heart for this service, and it boded well.

III. Who were employed to further it. They appointed the Levites to set forward the work (v. 8), and they did it by setting forward the workmen (v. 9), and strengthening their hands with good and comfortable words. Note, Those that do not work themselves may yet do good service by quickening and encouraging those that do work.

IV. How God was praised at the laying of the foundation of the temple (v. 10, 11); the priests with the trumpets appointed by Moses, and the Levites with the cymbals appointed by David, made up a concert of music, not to please the ear, but to assist the singing of that everlasting hymn which will never be out of date, and to which our tongues should never be out of tune, God is good, and his mercy endureth for ever, the burden of Ps. cxxxvi. Let all the streams of mercy be traced up to the fountain. Whatever our condition is, how many soever our griefs and fears, let it be owned that God is good; and, whatever fails, that his mercy fails not. Let this be sung with application, as here; not only his mercy endures for ever, but it endures for ever towards Israel, Israel when captives in a strange land and strangers in their own land. However it be, yet God is good to Israel (Ps. lxxiii. 1), good to us. Let the reviving of the church's interests, when they seemed dead, be ascribed to the continuance of God's mercy for ever, for therefore the church continues.

V. How the people were affected. A remarkable mixture of various affections there was upon this occasion. Different sentiments there were among the people of God, and each expressed himself according to his sentiments, and yet there was no disagreement among them, their minds were not alienated from each other nor the common concern retarded by it. 1. Those that only knew the misery of having no temple at all praised the Lord with shouts of joy when they saw but the foundation of one laid, v. 11. To them even this foundation seemed great, and was as life from the dead; to their hungry souls even this was sweet. They shouted, so that the noise was heard afar off. Note, We ought to be thankful for the beginnings of mercy, though we have not yet come to the perfection of it; and the foundations of a temple, after long desolations, cannot but be fountains of joy to every faithful Israelite. 2. Those that remembered the glory of the first temple which Solomon built, and considered how far this was likely to be inferior to that, perhaps in dimensions, certainly in magnificence and sumptuousness, wept with a loud voice, v. 12. If we date the captivity with the first, from the fourth of Jehoiakim, it was about fifty-two years since the temple was burnt; if from Jeconiah's captivity, it was but fifty-nine. So that many now alive might remember it standing; and a great mercy it was to the captives that they had the lives of so many of their priests and Levites lengthened out, who could tell them what they themselves remembered of the glory of Jerusalem, to quicken them in their return. These lamented the disproportion between this temple and the former. And, (1.) There was some reason for it; and if they turned their tears into the right channel, and bewailed the sin that was the cause of this melancholy change, they did well. Sin sullies the glory of any church or people, and, when they find themselves diminished and brought low, that must bear the blame. (2.) Yet it was their infirmity to mingle those tears with the common joys and so to cast a damp upon them. They despised the day of small things, and were unthankful for the good they enjoyed, because it was not so much as their ancestors had, though it was much more than they deserved. In the harmony of public joys, let not us be jarring strings. It was an aggravation of the discouragement they hereby gave to the people that they were priests and Levites, who should have known and taught others how to be duly affected under various providences, and not to let the remembrance of former afflictions drown the sense of present mercies. This mixture of sorrow and joy here is a representation of this world. Some are bathing in rivers of joy, while others are drowned in floods of tears. In heaven all are singing, and none sighing; in hell all are weeping and wailing, and none rejoicing; but here on earth we can scarcely discern the shouts of joy from the noise of the weeping. Let us learn to rejoice with those that do rejoice and weep with those that weep, and ourselves to rejoice as though we rejoiced not, and weep as though we wept not.

CHAP. III. Verſe 1. And when the ſeventh moneth was come]

HEb. And the ſeventh moneth approached; a moneth of many feſtivities, Levit. 23.24, 27, 34. 1 Kings 8.2. and ſo, to the good, a foretaſte of eternal life, where it ſhall be holiday every day, where they have no reſt (and yet no unreſt) praiſing the God of heaven, for heavens happineſſe, Pſal. 136. (the ſame that theſe good ſouls ſang together,Rev. 4. verſe 11. of this Chapter) God is praiſed five and twenty times for his mercies: but the concluſion is, O give thanks unto the God of heaven, &c. Chriſt hath caſt up ſuch a cauſway to it, that we may well travel thither from all coaſts, as theſe Jewes did to Jeruſalem from all their Cities.

As one man to Jeruſalem] There to ſerve the Lord with one ſhoulder, Zeph. 3.9. neither counted they it any trouble to travel thither, though they were ſcarce yet warme in their neſts, as we ſay.

Then ſtood up Joſhua] Miniſters, of all others ſhould be moſt forward and forth-putting: ready preſt and prepared to every good work, as patterns to the people, who are led more by their eyes then by their ears, &c.

And Zerubbabel the ſonne of Shealtiel] Theſe two ever went hand in hand: and hence the work ſo proſpered in their hand. It muſt needs be ſo (ſaid Queene Elizabeth once to the Suffolk-gentlemen who came to meet her with their Miniſters by their ſides) where the Word and the Sword go together.

And builded the Altar of the God of Iſrael] Which therefore, in their father Jacobs ſenſe, Gen. 33.20. they might ſafely have called El, Elohe-Iſrael, that is, God, the God of Iſrael, putting the ſigne for the thing ſignified. Thus alſo the Arke is called Gods face, Pſal. 105.4. Yea, even God himſelf, Pſal. 132.5.

As it is written in the Law of Moſes] This was the rule they wrought by, God requireth to have a reaſonable ſervice, Rom. 12.1. ſuch as whereof we can render a reaſon out of his Word; he hateth a Samaritan ſervice, John 4.22. and will not endure Popiſh Will-worſhip: Who required thoſe things at their hands, their Altars, Crucifixes, Penances, Pilgrimages, &c.? The whole number of the Beaſt is but the number of a man, Rev. 13.18. Men will have it ſo, and this is the ſumme of all Popiſh religion. All their ſuperſtructions are humane inventions.

Moſes the man of God] The Prophet, the Law-giver, a man of much communion with God above any other, Num. 12.8. One calleth him heavens Chancellour.

Verſe 3. And they ſet the Altar upon his baſes] Upon the old foundation in the Prieſts Courts, being glad of any place, where to worſhip God joyntly and publikely: for Temple, as yet, there was none. Our worſhip-ſcorners are rightly ſtiled by one, The laſt brood of Beelzebub.

For fear was upon them] Though that was a lewd ſpeech of the Poet Statius, Primus in orbe Deos fecit Timor, It was timorouſneſſe that firſt made men religious; yet there's no queſtion, but fear of danger driveth men to God, as it did theſe here. Their malignant neighbours bandying and bending their forces againſt them, make them haſten up an Altar, that they might get God on their ſide, and run to him reconciled, what ever evil ſhould befall them. Be not thou a terrour to me Lord, ſaith holy Jeremy, chap. 17.17. and then I fear no creature. Let us ſing the 46. Pſalme (ſaid Luther once in a great ſtrait) and then let the Devil do his worſt. What time I am afraid, I will truſt in thee, Pſal. 56.3. Some read the text thus, Though fear was upon them, yet that hindered not their ſetting up Gods Altar: but they brake through all diſcouragements, and did their duty. It is well obſerved that the very light of Nature taught Heathens, that the ſervices they performed to their gods with peril and hazard to themſelves, were beſt accepted. Caius Fabius ventured thorough the enemies camp to offer a ſolemne anniverſary ſacrifice, and returned in ſafety: ſatis ſperans (ſaith the Hiſtorian) propitios fore Deos, quorum cultum ne mortis quidem metu prohibitus intermiſiſſet, truſting that in ſuch a caſe his gods would ſecure him. When Numa (the ſecond King of the Romanes) heard, as he was ſacrificing, that the enemies were coming, he made this anſwer, At ego rem divinam facio: If God be for us, [non-Latin text not transcribed]. Plut. who ſhall be againſt us?

And they offered burnt-offerings thereon] That their ſinnes might be expiated, and their perſons protected. The Ceremonial Law was Chriſt in figure, it was their Goſpel.

Verſe 4. They kept alſo the feaſt of Tabernacles] Or boothes, built of boughs or branches of thick trees, Nehem. 8.15. in a grateful memorial of Gods gracious preſervation of them in the Wilderneſſe, where they dwelt in tents or tabernacles. It ſignified alſo (the Prophet Zachary being interpreter, chap. 14.16, 17, 18, 19.) that the remembrance of our redemption by Chriſt, ſhould be perpetuated with all ſpiritual gladneſſe.

By number, according to the cuſtome] There is an elegancie in the Original; the Book of God hath many ſuch, as I have elſewhere noted.

As the duty of every day required] Heb. The matter of the day in his day. Here we are all travellers, having no certaine habitation, Heb. 11.13. [non-Latin text not transcribed], 1 Cor. 4.11. Let us account duty a debt, [non-Latin text not transcribed]. and be daily doing at it. Let us keep holy day, keep the Feaſt, 1 Cor. 5.8. Let us be in the feare of the Lord all the day long, Prov. 23.17.

Verſe 5. And afterward offered] Finding a flote of holy affections in their hearts, they paſſed from one good exerciſe to another, and were indefatigable in the Lords work. David finding ſuch an heat and height in his people, prayes God to keep it ever in the imagination of the thoughts of their hearts, which he knew well to be fickle and falſe, 1 Chron. 29.18.

Both of the new-moones] Kept in thankfulneſſe to God for their time renewed upon them, from moneth to moneth, and his mercies every morning, and moment.

And of all the ſet-feaſts of the Lord that were conſecrated] By an holy reſting both from corporall labour, and from ſpirituall idleneſſe.

A free will offering] See the note on Chap. 1.4.

Ver. 6. From the firſt day of the ſeventh moneth] Which was the feaſt of blowing of trumpets, ſignifying the juſt mans joyfulneſſe, and ſerving to put life and ſpirit into them.

Began they to offer.] And ſo held on: for this moneth had as many feaſts in it as were celebrated in all the yeare beſides: So as the Sabbath was the Queen of dayes, Regina dierum. ſo was this of moneths. See the note on verſe 1.

But the foundation of the Temple.] Heb. Of the Kingly Palace, aula baſilica, uſed here and elſewhere for the place where Gods honour dwelleth. God is a great King, Mal. 1.14. and requires to be ſerved like himſelfe.

Was not yet laid] Heb. Was not yet founded. Nevertheleſſe they would be worſhipping God as they could at an Altar, till they had a Temple. All the power of Perſia could not keep God and Daniel aſunder: the trade of godlineſſe never ſtandeth ſtill. Dan. 6. Contra Ariſt: Demoſthenes could ſay that an heart beautified with piety, juſtice and modeſty, is the beſt Temple, and to God moſt acceptable.

Verſ. 7. They gave mony alſo unto the Maſons and Carpenters.] Who uſually get it and eate it, laying up little: their life is called the Life of their hands, becauſe maintained by the labour of their hands: day-wages they muſt have, or they cannot ſubſiſt;Eſay 57.10. and theſe good Jews ſpared for no coſt, but gave mony out of the bag freely to theſe workmen. Idolaters care not what coſt they caſt away upon their dumb idols: Deum alienum dotant, ſo ſome read that text, Pſal. 16.4. The Turkiſh Stately Moſchees, and Popiſh Baſilicae ſtuffed with vowed preſents and memories (as they call them,) are things known to all. When the famous Artificer Phydias adviſed the Athenians to make the ſtatue of Minerva rather of marble then of ivory, 1. Becauſe more durable; this paſſed with allowance, 2. Becauſe leſſe chargeable; this they abhorred, and bade him ſay no more of ſuch a matter.

And meat, and drink, and oile] More prized by the Tyrians and Sidomans then money, becauſe their Countrey was nouriſhed by this Countrey, Acts 12.20. as being barren, and not bringing forth proviſion enough for themſelves. Diogenes deeply taxed the folly of his Athenians, that prized money ſo much, and bread-corne ſo little: when as the life of man could be without that, but not without the other.

To bring Cedar-trees] Smooth and durable, and every way fit for faire buildings: and therefore made choice of by God himſelf, 2 Sam. 7.7. by Solomon for the firſt Temple,Vitruvius. 1 Kings 5.6. and by theſe Jewes for the ſecond. The Temple of Diana at Epheſus was likewiſe built of Cedar: as the Devil affecteth to be Gods ape.

To the Sea of Joppa] This was an haven-towne, Joſh. 19.46. Acts 9.43. Jon. 1.3. and hath its name à pulchritudine & elegantiâ, from its beauty and bravery, ſuch as draweth love and liking. It might have beene called The faire havens, as well as that place nigh unto the City of Laſea, Acts 27.8. which retaineth the ſame name unto this day.

According to the grant] Or licenſe, which they took in the largeſt extent, as we alſo ought to do Gods gracious promiſes. Promiſſa ſunt amplianda; and we muſt labour to ſee our own names written in them.

Verſe 8. To ſet forward the work] To urge the continuance of it to the end, as the word ſignifieth; to encourage and call upon the workmen to haſten and go thoroughſtitch: to be as ſo many [non-Latin text not transcribed], that the buſineſſe might go on end, and come to a good upſhot.

Verſe 9. Then ſtood Jeſhua] Not the High-Prieſt, but another, a Levite.

The ſonnes of Henadad with their ſonnes] A generation of godly and active men in the things of God, See Nehem. 3.18.24. and 10.9. Grace is not hereditary, the white Halegons hatch black young ones: Heroum filii noxae. Nevertheleſſe, nurture helpeth nature: and good men ſtrive to mend that by education, which they have marred by propagation. They cocker not, but correct their children; they pray for them, and drop good principles into them; they ſmooth them as arrowes, Pſal. 128.3, 4. getting off the knottineſſe of their nature; and leave not till they ſee them the work of Gods hands, ſo as to ſanctifie the holy One of Jacob, and to feare the God of Iſrael, Eſay 29.23. Theſe ſonnes of Henadad, as they attended upon the Temple-work, ſo themſelves were as the poliſhed corners of the Temple, Pſal. 144.12.

Verſe 10. With trumpets] Theſe were uſed on all occaſions of rejoycing.Aelian. hiſt. ult.

With Cymbals] Inſtruments of a ſhrill ſound, uſed alſo by the Heathens at offering of their ſacrifices. So, in Imitation of the Ʋrim and Thummim, Exod. 28.30. The Egyptian High-Prieſt wore about his neck a ſapphire-ſtone, which was called [non-Latin text not transcribed]. Satan Dei Mimus, ut & Momus. See before verſe 7.

After the ordinance of David] He very much added to the Church-muſick. He likewiſe anticipated the age of the Prieſts, entring into their ſervice five yeares earlier then the Moſaical appointment.

Verſe 11. And they ſang together by courſe] Amant alterna Camaenae: Antiphonies are of ancient uſe.

In praiſing and giving thanks] Men praiſe God for his excellencies, thank him for his benefits.

Becauſe he is good] So they ſang Davids Pſalmes a good warrant for us ſo to do. Heretofore happy were they held, that could ſound out aliquid Davidicum: Now ſome have found out new inventions.

Verſe 12. Who were ancient men] From ſeventy years of age, and upwards: for it was but threeſcore years before this, that the Temple was burnt.

Wept with a loud voice] Conſidering the diſproportion. Let us do the like, when we compare our ſtate of Creation with our ſtate of Corruption.

Verſe 13. The noiſe of the ſhout of joy from the noiſe, &c.] Nam partim jubilabant, partim ejulabant. Our joyes while we are here, will be mixt joyes. Let thoſe that would have joyes unſpeakable, ſtir up ſighes unutterable.