Ezra 3:4-7 - Homiletics

The first feast.

"Also," Ezra 3:4 ; "afterward," Ezra 3:5 ; "but," Ezra 3:6 ; these are the three stepping-stones of this passage. After making a good beginning in restoring the daily sacrifices, the people "also" kept their first feast. "Afterward" they did what they could in restoring the observance of all the other ordinances and feasts of Jehovah. "But," it being impossible to do this satisfactorily as they were then situated with regard to the temple, they further proceeded to make the necessary arrangements for commencing its erection, which was, after all, their great work. Such seems to be the order here of thoughts and events.

I. The " ALSO ," the SPECIAL FEAST . In the natural order of things, the seventh month having now come, the feast of tabernacles would be that nearest at hand. We cannot, therefore, exactly consider them to have chosen this as their first restored festival; but we can see indications that they specially welcomed it, and observed it with much joy. The seventh month also brought round the feast of trumpets and the day of atonement; yet the observance of these, if now observed at all by them, was not of such a kind as to be considered worthy of special mention. The first thing mentioned is the daily sacrifice; the next, this feast of tabernacles. If not the next thing that occurred, therefore, it was certainly, to their thoughts, the next thing in importance. Observe, also, what is expressly recorded as to the spirit in which they observed it. The regulations for the observance of this feast were amongst the most intricate in the whole book of the Law. Many victims of many kinds were required for its due observance; some the same, some different, for all its seven days in succession; those required for the eighth day being different, again, from them all (see carefully Numbers 29:12-38 ). All this, as there found "written," if not as also added to by long-established "custom" (see John 7:2 , John 7:37 , John 7:38 for a supposed reference to a "custom" of this kind), as "every day required," they fulfilled. How great, how manifest their pleasure in learning, in doing all. This not to be wondered at when we bear in mind the peculiar joyfulness of this annual feast. As the feast of ingathering or harvest ( Deuteronomy 16:13-15 ; Exodus 23:16 ), and as the feast which celebrated the close of their wanderings (Le 23:40, 42, 43), it was, even more than the passover or the Pentecost, a special season of joy. Accordingly, while we read in the passover of the bread of affliction ( Deuteronomy 16:3 ), and read once of rejoicing at Pentecost ( Deuteronomy 16:11 ), we read of it twice ( Deuteronomy 16:14 , Deuteronomy 16:15 ) in this case. Also, in the history of Israel we find mention of certain special cases of peculiar joy, all connected with ideas of permanent habitation and finished toil, when this feast was celebrated with peculiar glory (see reference to Joshua in 1 Kings 8:65 ; 1 Chronicles 17:1 , 1 Chronicles 17:5 ; 2 Chronicles 7:8-10 ; Nehemiah 8:9-18 ). No feast, therefore, in every way, could have been more appropriate to their case.

II. The " AFTERWARD ," the OTHER ORDINANCES . However peculiarly suitable to them this timely festival, it was not the only thing they observed. On the contrary, besides that which they had previously reinstituted (as again referred to in Ezra 3:6 ) they attended henceforward now to all things enjoined in God's law. They kept up still the continual burnt offerings (mentioned specially again perhaps because of their special importance), and began from this time to order regularly all monthly, or annual, or even occasional rites—"the new moons," "the set feasts," "the freewill offerings" of individuals. All that the Lord had "consecrated" or directly enjoined, all that he had also declared his willingness to accept, they gladly observed. In short, they restored in spirit the religious year, and as far as they could, in their circumstances, brought back in this respect the old days.

III. " BUT"— for, as we have remarked already, there was a serious "but" in this case— THEY COULD NOT AS YET DO ALL . They had the proper altar and priests; to some extent the proper vessels; also the requisite knowledge and inclination; and, in a certain way, the requisite means. For all this, however, to be done as they should be, with proper state and significance, and as Israel's future functions required perhaps more than ever, there was needed a proper house. To this matter, accordingly, they next turn. Its very "foundation" at that time was not laid, and could not be as things were. But the necessary preparations could now he seen to, and must be, indeed, without delay. For example, they could arrange as to wages, etc. with those workmen who were to work on the spot, as we read in the beginning of Ezra 3:7 . Also with those to work at a distance ("them of Zidon and Tyre," Ezra 3:7 ), who were to cut the requisite cedar trees in Lebanon and convey them for use both by land and sea. In which last particular it is to be noted that they followed the example of the wise king himself when building the first temple, as well in choosing the right persons as in adopting the right route, and in offering the right remuneration, viz; not "money," but "meat" and so on (see 1 Kings 5:6 , 1 Kings 5:9 , 1 Kings 5:11 ; 2 Chronicles 2:8 , 2 Chronicles 2:16 ; also Acts 12:20 ). Further, we find that they asked for no more than they were already authorised to ask by King Cyrus (end of Ezra 3:7 ). It would be well if all business transactions were equally prudent and fair, especially those which have to do in any way with God's service. Seek out the hands that are truly skilful, offer them what it is worth their while to accept, ask of them only what is lawful, this makes the man of business and the man of honour as well. And in doing business on God's account the man of God should be both. May not this whole passage teach us yet another lesson in regard to doing God's work? There is always something, whatever our circumstances, that we can all do in that line. We can begin if we cannot complete. We can prepare if we cannot begin. Even where we can do nothing ourselves, we may engage others to do it. Moreover, if we really seek to use such opportunities as we have, our endeavours are quite sure to be accepted and blessed ( Mark 14:8 ; 2 Corinthians 8:12 ). This applies to learning as well as doing God's will ( John 7:17 ).