Then Jeshua the son of Jozadak stood up with his brothers the priests, and Zerubbabel the son of Shealtiel and his brothers, and built the altar of the God of Israel, to offer burnt offerings on it, as it is written in the law of Moses the man of God. In spite of their fear because of the peoples of the surrounding lands, they set the altar on its base; and they offered burnt offerings on it to Yahweh, even burnt offerings morning and evening. They kept the feast of booths, as it is written, and offered the daily burnt offerings by number, according to the ordinance, as the duty of every day required; and afterward the continual burnt offering, the offerings of the new moons, of all the set feasts of Yahweh that were consecrated, and of everyone who willingly offered a free will offering to Yahweh. From the first day of the seventh month, they began to offer burnt offerings to Yahweh; but the foundation of Yahweh’s temple was not yet laid. They also gave money to the masons, and to the carpenters. They also gave food, drink, and oil to the people of Sidon and Tyre, to bring cedar trees from Lebanon to the sea, to Joppa, according to the grant that they had from Cyrus King of Persia.
Now in the second year of their coming to God’s house at Jerusalem, in the second month, Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem, began the work and appointed the Levites, from twenty years old and upward, to have the oversight of the work of Yahweh’s house.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 5, 7, 8 Meaning, nephew: for he was the son of Pedaiah,…
Meaning, nephew: for he was the son of Pedaiah, read 1 Chron. 3:19.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–8 Ezr 3:2 Then stood up Jeshua the son of…
Ezr 3:2 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.
Ver. 2. Then stood up Jeshua] 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 than by their ears, &c.
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And Zerubbabel the son of Shealtiel] These two ever went hand in hand; and hence the work so prospered in their hand. It must needs be so (said Queen 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 Jacob’s sense, Gen 33:20, they might safely have called El, Elohe-Israel, that is, God, the God of Israel, putting the sign for the thing signified. Thus also the ark is called God’s face, Psa 105:4; yea, even God himself, Psa 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, Joh 4:22, and will not endure Popish will-worship. Who requireth these 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 sum of all Popish religion. All their superstructions are human inventions.
Moses, the man of God] The prophet, the lawgiver, a man of much communion with God above any other, Num 12:8. One calleth him heaven’s chancellor.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 4, 5, 6 Jeshua the son of Jozadak, the high priest.
Jeshua the son of Jozadak, the high priest.
The son of Shealtiel, i.e. the grandson; for he was the son of Pedaiah, 1Ch 3:17-19.
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Built the altar; which was of more present and urgent 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, wherein they saw they should have many enemies.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v8 There was no dispute among the returned Jews whether…
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 (Ezr 3:8), 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.
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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 (Ezr 3:8), and they did it by setting forward the workmen (Ezr 3:9), 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 (Ezr 3:10, Ezr 3:11); 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. 136. 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 (Psa 73:1), 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, Ezr 3:11. 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, Ezr 3:12. 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–8 Then stood up Jeshua the son of Jozadak,.... Who…
Then stood up Jeshua the son of Jozadak,.... Who was the high priest, and the proper person to give the lead in the following work:
and his brethren the priests; the common priests, very fit to join him, and assist him in it:
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and Zerubbabel, the son of Shealtiel; the prince and governor of Judah, whose presence was necessary to give countenance to the work, and animate to it:
and his brethren; the princes and heads of the people, particularly those mentioned Ezr 2:2
and builded the altar of the God of Israel; the altar of burnt offering, gave orders for the building of it, and directions about it:
to offer burnt offerings thereon, as it is written in the law of Moses the man of God; or prophet of God, as the Syriac version; see Lev 1:1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2–6 Altar - Which was of more present necessity than…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 3, 4, 7, 8 Verse 2. Jeshua the son of Jozadak] He was…
Verse 2. Jeshua the son of Jozadak] He was grandson of Seraiah the high priest, who was put to death by Nebuchadnezzar, 2Kg 25:18; 2Kg 25:21. This Jeshua or Joshua was the first high priest after the captivity.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2–8 Ezr 3:2. Then stood up Jeshua the son of…
Ezr 3:2. Then stood up Jeshua the son of Jozadak — He was the high- priest, called Joshua, Hag 1:1. And Zerubbabel the son of Shealtiel — That is, his grandson; for, properly speaking, he was the son of Pedaiah. And builded the altar of the God of Israel — 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2, 3, 7, 8 Jeshua, the high priest, was the son of Jozadak,…
Jeshua, the high priest, was the son of Jozadak, who was carried into captivity by Nebuchadnezzar 1Ch 6:15.
Zerubbabel was really the son of Pedaiah, Shealtiel’s (or Salathiel’s) younger brother. But Shealtiel having no sons, and the royal line being continued in the person of his nephew, Zerubbabel, the latter was accounted Shealtiel’s son.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 7, 8 Josue, or Jesus, (Jeshua) the son of Josedec: he…
Josue, or Jesus, (Jeshua) the son of Josedec: he was the high priest at that time; (Challoner) the first after the captivity. --- Salathiel, by whom he was brought up, though he was born of Phadaia, 1 Paralipomenon iii. 19. (Calmet) --- Protestants read Shealtiel.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 7, 8 Jeshua--the grandson of Seraiah, the high priest, put to…
Jeshua--the grandson of Seraiah, the high priest, put to death by Nebuchadnezzar at Riblah (Kg2 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 (Ch1 3:17-19); but having been brought up by Salathiel, he was called his son.
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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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 4, 5, 7, 8 2. Then stood up — To lead and direct…
2. Then stood up — To lead and direct the people in the work and worship for which they had come together.
Jeshua… Zerubbabel — See note on Ezr_2:2. Here priestly work is the main subject of the context, and Jeshua, the priest, is named first; in other passages where the government of the people, or building matters, form the chief topic, Zerubbabel is named first. Compare Ezr_3:8, Ezr_2:2; Ezr_4:3, etc.
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Builded the altar — This was their first care. Before the temple is commenced they provided for the proper offering of the daily and special sacrifices.
The law of Moses — This had been sacredly preserved, and existed in book form; but during the exile the masses of the people had so far lost the use of their ancient language that they needed to have the law not only read, but expounded in their hearing. Neh_8:1-8.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–8 2. Then stood up … to offer]
2. Then stood up … to offer]
Jeshua the High-priest (cf. Ezr_2:2) mentioned here in connexion with sacrifice, before Zerubbabel; in Ezr_3:8 after Zerubbabel in connexion with the work of rebuilding the Temple.
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Jeshua’s brethren are the priests: Zerubbabel’s brethren ‘the heads of fathers’ houses’ (cf. Ezr_2:2; Ezr_2:68).
Zerubbabel called here for the first time ‘son of Shealtiel’. See note on Ezr_2:2.
and builded] a ceremonious act performed by the heads of the people.
the altar of the God of Israel] cf. Ezr_1:3. We are reminded by this term of the unity of the divided and scattered people. The altar, the place of sacrifice, symbolized the approach of the whole people.
as it is written in the law of Moses] cf. Ezr_6:18; 2Ch_23:18; 2Ch_35:12; 2Ch_35:26. The offerings for the 1st day of Tisri, the Feast of Trumpets, are described in Num_29:1-6.
the man of God] For the phrase used of Moses, cf. 1Ch_23:14; 2Ch_30:16.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–8 (2) Builded the altar.—Only as the beginning of their…
(2) Builded the altar.—Only as the beginning of their work. The Temple was, as it were, built around the altar, as the centre of all.
Moses the man of God.—Like David, Neh_12:24; Neh_12:36.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2, 3, 4, 5, 7, 8 Jeshua the son of Jozadak. The position of Jeshua,…
Jeshua the son of Jozadak. The position of Jeshua, both here and in vers. 8, 9, sufficiently marks him as the high priest, though Ezra does not give him the title. Haggai, however, (Ezr_1:1 Ezr_2:2) and Zechariah (Ezr_3:1, 8 6:11) distinctly assign him the office. His father, Jozadak, or Josedech, was the son of Seraiah, high priest at the destruction of Jerusalem. (1Ch_6:14) The name Jeshua is a mere variant of Joshua, and so corresponds to Jesus, of whom Jeshua may be regarded as a type. His brethren the priests. As being all of them equally descended from Aaron, the priests were "brethren." Zerubbabel the son of Shealtiel. See note on Ezr_2:2, where Zerubbabel"s actual descent is given. And his brethren. Such other members of the royal house as had returned with him. As it is written in the law. See Lev_17:2-6; Deu_12:5-11. It was an express command of God to the Israelites that sacrifice should be offered only at Jerusalem in the place which he should appoint. Moses the man of God. That is, "the Prophet;" but the phrase is emphatic, and characteristic of Ezra. (comp. 1Ch_23:14 and 2Ch_30:16)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv4, 6 As the duty of every day required.
Ezr_3:4
As the duty of every day required.
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The work of the day in the day
Time in the hands of many--I use the words of Solomon--is a price in the hand of fools. They know not its value. It is in the margin, the matter of the day in his day. This has grown into a proverbial saying among those who love Scripture phraseology; and teaches us that we should do the work of the day in the day.
I. We may apply this to life in general. To-day if ye will hear His voice harden not your heart. Behold now is the day of salvation. I must work the works of Him that sent Me while it is day; the night cometh wherein no man can work.
II. It will apply to prosperity. This is called a day, and Solomon tells us the duty of it, In the day of prosperity be joyful. He cannot, we may be assured, intend to countenance extravagance or excess. Those men are to be pitied who possess much and enjoy little; who have the blessings of life in abundance but no heart to use them. These generally promise themselves great enjoyment hereafter when they have obtained so much. We should never sacrifice present happiness to future imaginations. God, like a generous friend, is pleased to see His presents enjoyed--to enjoy is to obey. Another thing that the duty of this day requires is gratitude. The more you have received from God, the greater is your obligation to Him. And surely the duty of this day requires liberality. He had others in view as well as yourselves in all that He has done for you.
III. It will apply to adversity. This also is called a day, and it is said, In the day of adversity consider. You are to consider the alleviations of your suffering; how much worse it might have been; and to compare your resources with your difficulties. Another part of the duty of this day is submission. The duty of this day also requires prayer. Call upon Me in the day of trouble.
IV. We may apply it to the sabbath. This is called the Lords day, because it is consecrated to the memory of His resurrection, and is employed in His service. But as to advantage it is our day. It was made for man. Such a season has peculiar claims upon us, and we are commanded to sanctify it, calling the Sabbath a delight, the holy of the Lord honourable; not doing our own ways, nor finding our own pleasure, nor speaking our own words. Can this be doing all the duty of the day? When once a regard for the Sabbath is gone everything serious goes with it. Have we to learn this?
V. It will apply to every day. No day comes without its appropriate duty. We are to be diligent in our respective callings. And not only so--but we are to do everything in its season; to do the work of the day in the day, and not leave it till to-morrow.
1. Because we may not live till to-morrow. We know not what a day may bring forth.
2. Each day will have its own engagements; and it is wrong to surcharge one period with the additional work of another.
3. Because by this temporary negligence we have nothing to do, or too much; whereas by doing the work of the day in the day we are never unoccupied, never oppressed; we keep our affairs under easy management, and never suffer them to accumulate into a discouraging mass.
4. Because by this means the mind is kept cool, and tranquil, and cheerful; and we shall know nothing of the perplexities and ill-temper of those who are always in confusion and haste. To verify this important maxim let me lay down three rules. Rise early. Grasp not so much business as to entangle yourselves in the affairs of this life. If you look abroad into the world you may be satisfied, at the first glance, that a vicious and infidel life is always a life of confusion. Thence it is natural to infer that order is friendly to religion. (W. Jay.)
The days duty
That every day is enough for its own evil was a word of Jesus Christ. And there is another word that may be grafted on this. It is, that every day is enough for its own duty. It is suited to withdraw the thoughts from a vague futurity and collect them upon a space that can easily be surveyed, judged of, commanded. A day is one of the small circles of time. We can lay out its work though we cannot predict its fortunes. We can remember how it has been spent, whatever may have come to pass in it. It is capable of holding as much duty as our minds can well compass. He who fills each of them well as they pass and are recorded, is wanting in nothing. We hear it often said that life is but a day. It is said to express the shortness of our stay upon the earth. It is said, for the most part, sorrowfully. Let us reverse it and say, with more striking truth, that each day is a life. Every day is a life fresh with reinstated power, setting out on its allotted labour and limited path. Its morning resembles a whole youth. Its eventide its sobering into age. It is rounded at either end by a sleep, unconsciousness at the outset and oblivion at the close. We are born again every time that the sun rises, and lights up the world for man to do his part in it. A day is a complete whole then; a finished piece. It had its tasks and toils, and they have been more or less faithfully gone through with. Or if they have been neglected quite it is too late to fulfil them now, for the opportunity has passed away. You may say, however, that it is by no means so entire, so much a thing by itself, as has now been represented. A day falls in among the accounts of time not as one of its separated fragments, but as strongly connected with portions of it that went before and are to follow. It is bound to the past which it continues. It is full of unfinished performances and projects that have nothing to do with the going down of the sun or the hour for the nights rest. All this is true of it. But is it not true also of life itself? A day is a life. It has all the elements in it of an entire being. It may be fair or foul. It may find us sick or well. But the soul is there that must create its own atmosphere, and that is often the healthiest when the pulses beat languidly and the flesh is in pain. The faculties are there that are to be exercised, and the affections that are to be kept in play. There an inward action is going on with all its responsibility. Again, a day is a life. We do not consider how much is contained within its rapid round. In describing its importance moralists and divines are apt to dwell principally on the uncertainty whether it may not be our last. And yet it would grow into great consequence in our eyes if we supposed that it was absolutely the whole. Reflect for an instant upon these two assertions. The narrow space that intervenes between your rising and your lying down does in the first place present the total sum, the full result of all your preceding experience. It is just what time and you have made it. Whatever you have observed, felt, done, there goes to the making up of what you are. The habits that you have been contracting, there reveal their strength. The dispositions that you cherish, there spread their thicknesses of deepening colour. A long action of forgotten days has been busy in forming to what it is the single day that has been rolling over you. You are prepared, then, to make a right estimate of the moral length of a day when you see it reaching back to infancy, and gathering upon itself the influences of a thousand facts of your history and emotions of your hearts, and reflecting a universe of truth and glory. And then consider further that it not only deserves so much from what is gone, but it extends itself forward also. It contains the germ of what is to be unfolded into far distant consequences. While it shows what the man has gradually become, it indicates with a warning finger what it is likely that he will be. Whatever one day is permitted to do with him, will probably continue to be done; if for good, going up to better: if for bad, going down to worse. The principles it exemplifies, the temper it displays, the bent of mind that traverses it, are not confined to its compass, and do not pass off with its date. Read that little leaf which is turned over so soon, and you may perceive that it is the book of your fate. We are thus brought to the practical application of the sentiment to which your attention has been directed. If a day is a life, let its work be done as its hours are passing. Let it have something of completeness in it. Men err in despising those little ones. They love to send their thoughts over years and ages. They defer their good intentions to further periods. But these little ones are the chief of all if we will look at them as they are, and if we will make them what they should be. Think of what you have gained or lost in the account that all must render in at the last day. Remember how you have comported yourself towards those who love you and towards those who love you not. Remember what the currents of your inclination have been. Reflect whether the will has gone right, and the heart has been a true one, whatever else may have proved adverse or unjust. (N. L. Frothingham.)
A day
As the circuits of the earth round the sun gives the year and the seasons, and the revolutions of the moon round the earth our months, so the revolving of our earth on its axis marks out as the condition of human life that it should be divided into days and nights, and these are constituted alternate seasons of labour and repose. So life as a time for work resolves itself into a thing of days (Psa_104:23).
I. Life being made up of days, the character and complexion of life will depend on the improve ment of days as they successively pass by. It is more easy to feel the importance of life as a whole, than to be duly impressed with the value of its smaller divisions. If the mind be set on improving life, its distribution into days offers to us many advantages for attaining this end.
1. A day is more easily brought within the grasp of the mind and planned for.
2. There is less difficulty in reviewing it and judging of its character.
3. Every day a new beginning is made and opportunity afforded for correcting to-day by the experience of yesterday.
4. Who can calculate the advantage of the freshness derived from sleep and the new vigour thus imported into life?
(1) Physically.
(2) Mentally.
(3) Morally. The will is endued with new vigour as a manrises to a new day of life and activity.
II. The duty which every day requires. Every day has its appropriate duty.
1. Some duties daily should terminate directly upon God. Such are prayer and praise. Who can tell what our needs may be, what accidents may happen, what decisions we may be called to take and what moral risks may be encountered? Daily petitions should therefore be offered. And how meet it is to mingle with daily petitioning thanksgiving for daily mercies. Blessed be the Lord who daily leadeth us with benefits.
2. There is all the life-work.
(1) The culture of the mind.
(2) The business of each ones station.
(3) Some direct service for the kingdom of Christ. This serves to hallow the day and to connect time the more distinctly with eternity.
3. Then there is the bearing of the burdens of the day.
III. The work of each day is to be done, with only a moderate thoughtfulness, yet without presumption as to the morrow and days to come. Christ discountenanced anxious forecasting as to the possibilities of the future. God is to be trusted to lay upon us burdens as He sees that we have strength, or as He will give strength to sustain them. Still less should there be presumption as to the future. Act as in the living present, as the matter of every day requires. To-morrow, exclaimed a powerful French preacher once, is the devils word; Gods word is to-day. To-day, if ye will hear His voice, harden not your hearts. (E. T. Prust.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv6, 8 seventh month
seventh month
i.e. October.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v8 The Foundation of the Temple Laid
The Foundation of the Temple Laid
v. 8. Now, in the second year of their coming unto the house of God at Jerusalem, in the second month, about in April or the beginning of May, began Zerubbabel, the son of Shealtiel, by whom he had been brought up, Cf 1Ch 3:17-19, and Jeshua, the son of Jozadak, and the remnant of their brethren, the priests and the Levites, as many as lived in or near Jerusalem, 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, to act as overseers and to expedite the work.
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v. 9. Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah (or Hodaviah), together, all agreed on a plan of action, working in perfect harmony, to set forward the workmen in the house of God: the Sons of Henadad with their sons and their brethren, the Levites. So the work, under the joint superintendence of all the Levites, moved forward systematically and efficiently.
v. 10. And when the builders laid the foundation of the Temple of the Lord, when the formal celebration of the laying of the corner-stone or of the completion of the foundation was held, they set the priests in their apparel, in the garments of their office, with trumpets, the musical instruments used by the priests exclusively, and the Levites, the sons of Asaph, with cymbals, 1Ch 13:8; 1Ch 15:16-19, to praise the Lord, after the ordinance of David, king of Israel.
v. 11. And they sang together by course, in antiphonal chorus chanting, in praising and giving thanks unto the Lord, because He is good, for His mercy endureth forever toward Israel, a section taken from one of the psalms of praise, as Psalm 106, 107, 118, or 136. And all the people, carried away with enthusiastic joy, shouted with a great shout when they praised the Lord, because the foundation of the house of the Lord was laid, so much at least was accomplished toward the erection of this new Temple.
v. 12. But many of the priests and Levites and chief of the fathers, who were ancient men, of very great age, that had seen the first house, even if only in their early youth, when the foundation of this house was laid before their eyes, when they estimated its dimensions and the size of the new Temple from the work done so far, wept with a loud voice, because it was evident to them that the size and the beauty of the new building would not reach that of Solomon’s Temple, not to speak of the loss of the ark and of many other costly treasures which could not be replaced; and many shouted aloud for joy,
v. 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. The wailing howls of those carried away with grief was not easily distinguishable from the joyful acclamations of those who were filled with joy, so that only a great clamor was heard. Such was the celebration at the completion of the foundation of the second Temple. The little flock of believers certainly had reason for praising the Lord for all His goodness as they had experienced it.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 6, 8 established the altar on its stand
established the altar on its stand
"mounted the altar on its stand" or "placed the altar on its stand so it would stay there"
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dread was on them
This is an idiom. AT: "they were very afraid" (See: Idiom)
because of the people of the land
You may need to make explicit what it was about the people of the land that made the Jews afraid. AT: "because they thought the people of the land wanted to attack them" (See: Assumed Knowledge and Implicit Information)
They offered burnt offerings to Yahweh at dawn and evening
One of the first things the people did was to begin offering sacrifices. This was before the temple was rebuilt.
the Festival of Shelters
This is a festival that was celebrated for eight days during the seventh month of the Hebrew calendar. It was associated with the time of the exodus when the Israelites lived in tents. (See: Assumed Knowledge and Implicit Information)
translationWords
altar
burnt offering
Yahweh
festival
decree
feast
freewill offering
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 3, 4, 5, 7, 8 3:2 Jeshua (Hag 1:1; Zech 3:1) was the high…
3:2 Jeshua (Hag 1:1; Zech 3:1) was the high priest (Neh 12:1). However, Ezra never used this title (Ezra 2:2; 3:2; 4:3; 5:2), which suggests that the title was given after the Temple was completed (6:15). • Zerubbabel served as the Persian-appointed governor of Judah (Hag 1:1), most likely after the death of Sheshbazzar (see study note on Ezra 1:8). He was the grandson of King Jehoiachin of Judah (1 Chr 3:17).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.