Ezra 8:31-36 - Homiletics

After arriving.

"We departed." "We came." Thus it is that Ezra here relates the rest of his journey, the only thing worthy of note between Ahava and Jerusalem being this, that, through "the good band of God" upon the travellers, they were kept in safety the whole way. This being acknowledged with a suitable note of thanksgiving, as something remarkable in such a journey (see end of verse 31), the story goes onto tell us of the first doings of the pilgrims after reaching the place which they had sought and thought of so long. Some of these doings, we shall find, affect their position principally as travellers just arrived; and some have to do with them, on the other hand, rather as residents just admitted.

I. TRAVELLERS JUST ARRIVED . Under this aspect we see them, very naturally,

II. As RESIDENTS JUST ADMITTED . Their next cares, therefore, were in connection not with their journey, but their arrival. What were the duties devolving on them in connection with the place they bad come to? They had some such duties, it is clear,

1. ; 2 Chronicles 29:1-36 . end 31, and Psalms 66:13-15 , for the connection of devotion or "vows" with burnt offerings, and the various kinds of animals so offered, almost the same as here). In so consecrating themselves, however, they only acted as a portion of that whole consecrated Israel of God to which they belonged. This identification of themselves with the covenant people they appear to have represented by their evidently studied reference in the number of animals offered to the appointed number of the covenant tribes, viz; by offering twelve bullocks, twelve he-goats, and 8 X 12, or ninety-six rams. Note, also, how it is expressly said of the twelve bullocks that they were offered "for all Israel," and comp. 6:17, and Numbers 7:2 , etc. For the peculiar number of lambs (seventy-seven) it seems difficult to account, but the mention of the twelve he-goats as being for a "sin offering" was a silent confession on their part of their own need, and of all Israel's need, of propitiation and atonement. In the next place, these three religious duties of consecration, communion, and confession being thus duly attended to, we find them turning to those civil duties which were required by their position; i.e. to their duties

CONCLUSION . Let all those who name the name of Christ see from all this—

1. The importance of showing " all good fidelity " ( Titus 2:10 ). Before these returned children of the captivity allowed themselves to present their offerings in that house of God which they had travelled so far to visit and to benefit, they made all clear on this other point. We find a somewhat similar spirit in 1 Samuel 12:3-5 ; 2 Corinthians 8:20 , 2 Corinthians 8:21 ; and may be reminded in two different yet equally instructive ways of Numbers 16:15 , and Matthew 5:23 , Matthew 5:24 .

2. The importance of believing in the necessity of atonement. Even the burnt offerings of God's own Israel, without the sin offering, would not be acceptable. That which we desire to offer to him must be purified first. But how can it be purified except by the sacrifice of the cross ( Hebrews 9:22 ; Hebrews 10:10 )?

3. The importance of being good subjects. We have seen the significance, in this respect, of the beginning of Matthew 5:36 . We may- also see the good results thus secured in what is recorded in the end of that verse. It caused those who had the rule in that land to "further" the welfare of God's "people," and the work of God's "house." This is one advantage of honouring the "powers that be" as ordained of God. It causes them, in return, to honour and favour the religion we profess. Just as it is with servants in a household, so is it with subjects in a kingdom; it is thus they may especially "adorn the doctrine of God their Saviour" (Titus if. 9, 10). Other branches of "politics" may not be forbidden; this is positively enjoined ( Romans 13:1 , etc.).