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.
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Ezra 3:4-6 sits inside this longer paragraph.
When the seventh month had come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. 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.
Parallel Translations
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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.
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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;
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.
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.
Show all 3 translations
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And they kept the feast of tabernacles, 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, and the offerings of the new moons, and of all the appointed seasons of the LORD that were hallowed, and of every one that willingly offered a freewill-offering unto the LORD.
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.
Cross-references (23)
- Exodus 23:16 (v4) And the feast of harvest, the first fruits of your labors, which you sow in the field; and the feast of ingathering, at the end of the…
- Numbers 29:12-38 (v4) “ ‘On the fifteenth day of the seventh month you shall have a holy convocation. You shall do no regular work. You shall keep a feast to…
- Nehemiah 8:14-17 (v4) They found written in the law how Yahweh had commanded by Moses that the children of Israel should dwell in booths in the feast of the…
- Numbers 29:39 (v5) “ ‘You shall offer these to Yahweh in your set feasts—in addition to your vows and your free will offerings—for your burnt offerings, your…
- Zechariah 14:16-19 (v4) It will happen that everyone who is left of all the nations that came against Jerusalem will go up from year to year to worship the King,…
Show all 23 cross-references
- John 7:37 (v4) Now on the last and greatest day of the feast, Jesus stood and cried out, “If anyone is thirsty, let him come to me and drink!
- Exodus 5:13 (v4) The taskmasters were urgent saying, “Fulfill your work quota daily, as when there was straw!”
- Exodus 29:38 (v4) “Now this is that which you shall offer on the altar: two lambs a year old day by day continually.
- Exodus 29:38-42 (v5) “Now this is that which you shall offer on the altar: two lambs a year old day by day continually. The one lamb you shall offer in the…
- Leviticus 1:3 (v5) “ ‘If his offering is a burnt offering from the herd, he shall offer a male without defect. He shall offer it at the door of the Tent of…
- Leviticus 23:34-36 (v4) “Speak to the children of Israel, and say, ‘On the fifteenth day of this seventh month is the feast of booths for seven days to Yahweh. On…
- Numbers 28:3-11 (v5) You shall tell them, ‘This is the offering made by fire which you shall offer to Yahweh: male lambs a year old without defect, two day by…
- Numbers 28:14 (v5) Their drink offerings shall be half a hin of wine for a bull, the third part of a hin for the ram, and the fourth part of a hin for a lamb.…
- Numbers 28:19 (v5) but you shall offer an offering made by fire, a burnt offering to Yahweh: two young bulls, one ram, and seven male lambs a year old. They…
- Numbers 28:27 (v5) but you shall offer a burnt offering for a pleasant aroma to Yahweh: two young bulls, one ram, seven male lambs a year old;
- Numbers 29:2 (v5) You shall offer a burnt offering for a pleasant aroma to Yahweh: one young bull, one ram, seven male lambs a year old without defect;
- Numbers 29:8 (v5) but you shall offer a burnt offering to Yahweh for a pleasant aroma: one young bull, one ram, seven male lambs a year old, all without…
- Numbers 29:13 (v5) You shall offer a burnt offering, an offering made by fire, of a pleasant aroma to Yahweh: thirteen young bulls, two rams, fourteen male…
- Deuteronomy 12:6 (v5) You shall bring your burnt offerings, your sacrifices, your tithes, the wave offering of your hand, your vows, your free will offerings,…
- Deuteronomy 12:17 (v5) You may not eat within your gates the tithe of your grain, or of your new wine, or of your oil, or the firstborn of your herd or of your…
- Jeremiah 52:34 (v4) For his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all…
- John 7:2 (v4) Now the feast of the Jews, the Feast of Booths, was at hand.
- 2 Chronicles 29:31-32 (v5) Then Hezekiah answered, “Now you have consecrated yourselves to Yahweh. Come near and bring sacrifices and thank offerings into Yahweh’s…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
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Geneva Bible translators 1599 · Public Domain On v5 That is, after the feast of Tabernacles.
That is, after the feast of Tabernacles.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–6 Ezr 3:4 They kept also the feast of tabernacles,…
Ezr 3:4 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;
Ver. 4. They kept also the feast of tabernacles] Or booths, built of boughs or branches of thick trees, Neh 8:15, in a grateful memorial of God’s gracious preservation of them in the wilderness, where they dwelt in tents or tabernacles. It signified also (the prophet Zechariah being interpreter, Zec 14:16-19) that the remembrance of our redemption by Christ should be perpetuated with all spiritual gladness.
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by number, according to the custom] There is an elegance 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 certain habitation, Heb 11:13, αστατουμεν, 1Co 4:11. Let us account duty a debt, and be daily doing at it. Let us keep holy day, keep the feast, εορταζωμεν, 1Co 5:8. Let us be "in the fear of the Lord all the day long." Pro 23:17
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 vv4–6 The feast of tabernacles seems to be mentioned synecdochically…
The feast of tabernacles 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 23:27-29, and was so exceeding suitable to their present condition: See Poole "Ezr 3:6".
The daily burnt-offerings, Heb. burnt-offerings day by day, i.e. every day of that feast they offered as many sacrifices as were prescribed; of which see Num 29:13, &c.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv4–6 They kept also the feast of tabernacles, as it…
They kept also the feast of tabernacles, as it is written,.... According to the rules prescribed for the observation of it in Lev 23:34 this began on the fifteenth day of the seventh month:
and offered the daily burnt offerings by number, according to the custom, as the duty of every day required; for on all the eight days of the feast there was a certain number of sacrifices fixed for every day; and exactly according to the law concerning them did they offer them at this time; see Num 29:12.
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 vv4–6 Tabernacles - This seems to be mentioned for all…
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. xxiii, 27-29, and was so exceeding suitable to their present condition.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v4 Verse 4. They kept also the feast of tabernacles,…
Verse 4. 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.
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 vv4–6 Ezr 3:4. They kept also the feast of tabernacles…
Ezr 3:4. They kept also the feast of tabernacles — This seems to be mentioned for all the solemnities of the month, whereof this was the most eminent; otherwise it is not probable that they would neglect the day of atonement, which was so solemnly enjoined, (Lev 23:27-29,) and was so exceeding suitable to their present condition.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v4 OFFERINGS RENEWED. (Ezr 3:4-7)
OFFERINGS RENEWED. (Ezr 3:4-7)
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.
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 vv4–5 4. Kept… feast of tabernacles — Called also the…
4. Kept… feast of tabernacles — Called also the feast of ingathering, because it was celebrated in autumn, when the fruits of the field had been gathered in. It is mentioned and described in Exo_23:16; Lev_23:34-36; Num_29:12-38; Deu_16:13-15; Deu_31:10-13 — where see notes.
Offered the daily burnt offerings by number — Literally, the burnt offering of day by day by number, according to precept, the matter of a day in its day; that is, a strict observance of the order prescribed in Num_29:12-38.
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 vv4–6 4–7. The Feast of Tabernacles
4–7. The Feast of Tabernacles
4. They kept also the feast of tabernacles, as it is written] The manner of keeping the feast of tabernacles is described in Lev_23:34-42; Deu_16:13-15.
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It was the autumn or vintage feast, the most joyous of all the great annual festivals. It commemorated the wanderings in the Desert. It would henceforth commemorate also the return from the Exile.
At this festival Solomon dedicated his Temple, 1Ki_8:65; and with this festival was connected the reading of the Law by Ezra under Nehemiah (Neh_8:14-16).
‘As it is written’, a shorter phrase for that which occurs in Ezr_3:2. Cf. 2Ch_30:5; 2Ch_30:18.
by number, according to the custom, R.V. ordinance] The words in the original are clearly a reference to the passage in Numbers 29. where the sacrifices for the feast of tabernacles are detailed, i.e. 13 young bullocks &c. on the first day, 12 &c. on the second, 11 &c. on the third, and so on. It is to be regretted that the same English words ‘according to their number, after the ordinance’, which occur as a kind of refrain in that chapter (Num_29:18; Num_29:21; Num_29:24; Num_29:27; Num_29:30; Num_29:33; Num_29:37), were not either exactly reproduced here by the R.V., or altered there to ‘by their number, according to ordinance’. The attention of the reader would then have been drawn to the echo given by this phrase to the phraseology of the Pentateuch.
(Yet another rendering of the same phrase appears 1Ch_23:31 ‘in number according to ordinance’.)
as the duty of every day required] because the number of the sacrifices altered every day during the Feast of Tabernacles. Literally, ‘the thing of the day in its day’: the same phrase is rendered ‘every day a portion’, 2Ki_25:30; Jer_52:34 : ‘as every day’s work required’, 1Ch_16:37.
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 vv4–6 (4) According to the custom—It is necessary here to…
(4) According to the custom—It is necessary here to read Deuteronomy 16, Leviticus 23, Numbers 29 The intention obviously is to lay stress on the provision made for an entire renewal of the Mosaic economy of service, as appears in the next verse.
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 vv4–5 CELEBRATION OF THE FEAST OF TABERNACLES (ver. 4). Emboldened…
CELEBRATION OF THE FEAST OF TABERNACLES (ver. 4). Emboldened by their successful restoration of the altar of burnt sacrifice, Zerubbabel and Jeshua allowed the people to gather themselves together and celebrate the autumnal festival, though they can scarcely have made it on this occasion a "feast of ingathering.
As it is written. According to the mode of celebration prescribed in the law; i.e. for seven consecutive days, from the fifteenth to the twenty-second of Tisri, with burnt offerings every day, and a holy convocation on the first day and the last, and a "dwelling in tents" during the whole period. (see Lev_23:31-42) The daily burnt offerings by number, according to the custom. The offerings for each day of the festival are carefully laid down in Num_29:13-38. We must understand that all the particulars there enjoined were carefully observed.
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Vers. 4-7.
The first feast.
ver. 4; "afterward," ver. 5; "but," ver. 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 Num_29:12-38) All this, as there found "written," if not as also added to by long-established "custom", (see Joh_7:2, Joh_7:37, 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 (Deu_16:13-15; Exo_23:16) and as the feast which celebrated the close of their wanderings, (Lev_23:40, Lev_23:42, Lev_23:43) 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, (Deu_16:3) and read once of rejoicing at Pentecost (ibid. 11), we read of it twice (ibid. 14, 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 1Ki_8:65; 1Ch_17:1, 1Ch_17:5; 2Ch_7:8-10; Neh_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 ver. 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 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 ver. 7. Also with those to work at a distance ("them of Zidon and Tyre," ver. 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 1Ki_5:6, 1Ki_5:9, 1Ki_5:11; 2Ch_2:8, 2Ch_2:16; also Act_12:20) Further, we find that they asked for no more than they were already authorised to ask by King Cyrus (end of ver. 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. (2Co_8:12) This applies to learning as well as doing God"s will. (Joh_7:17)
HOMILIES BY J.A. MACDONALD Vers. 4-6.
The worship of the first year.
In connection with the worship of the first year after the return of the children of Israel from Babylon, we notice
I THAT IT WAS SUCH AS COULD BE CONDUCTED IN THE OPEN AIR.
1. They had their altar rebuilt.
(1) This was the first thing done, because it was essential. Sacrifice is interwoven with all the ceremonies of worship according to the law. The principle of sacrifice is no less essential under the gospel. Ponder the thought that there can be no true worship without sacrifice.
(2) They lost no time in this. They came forth from Babylon in the spring. The journey probably occupied four months. (comp. Ezr_7:9) They had therefore barely time to get housed before the seventh month came, upon the first day of which they were "as one man" at Jerusalem. Learn that things essential to worship should have prompt and early attention. Forsaking Babylon seeking Zion.
2. But the foundation of the temple was not yet laid. This recalls the worship of the patriarchs.
(1) That of the first family eastward of Eden. (Gen_3:24, and Gen_4:3, etc.)
(2) That of Noah emerging from the ark. (Gen_8:20)
(3) That of the Hebrew patriarchs in Canaan. (Gen_12:6-8 Gen_13:18 Gen_15:9-11 Gen_22:13 Gen_26:25 Gen_33:18-20) Learn, worship may be genuine without being elaborate. (see Joh_4:23, Joh_4:24)
3. There appears to have been no celebration of the ceremonies of the great day of atonement.
(1) The daily sacrifice commenced on the first day of Tisri (ver. 6). The great day of atonement was due on the tenth of the same month, of which there is no mention. The narrative carries us at once to the feast of tabernacles, which followed on the fifteenth day.
(2) The reason of the omission is found in the want of the temple. The sprinkling of the tabernacle and all the vessels of the ministry would be impossible. (see Le 16) There was no most holy place for the high priest to enter. (see Heb_9:7, Heb_9:25) There was no altar of incense. (Exo_30:10) Lesson: If we cannot worship God as we would, we should worship him as we can.
II THAT IT COMPREHENDED ALL THE FESTIVALS OF THEIR RELIGION.
2. Foremost amongst these was the feast of tabernacles. This was one of the great annual festivals. (Exo_23:1-6)
(1) The passover. This was held on the first day of Abib instituted to commemorate the events connected with the exodus from Egypt (Exo_13:3, Exo_13:4; Deu_16:1-8)
(2) The feast of first-fruits. This commenced with the putting in of the sickle for the harvest. Also called the feast of weeks, for it lasted seven weeks, while the fruits of the earth were being gathered. Lesson: We should recognise God in all our blessings. In all this rejoicing the Israelites still kept up the memory of their emancipation from Egypt. (see Deu_16:7-12)
(3) The last was the feast of tabernacles. In the present case this came first. This arose from the accident of its occurring first after the return from Babylon. Yet in this accident there was a providence, for the feast of tabernacles has a peculiar relation to gospel times. (see Zec_14:18) This feast also called the feast of ingathering, for it was a rejoicing over the garnering of the harvest and vintage. (Deu_16:13-16) Not so called here, for there would be no extensive ingathering in this first year. There was a remembrance of the deliverance from Egypt in this festival also; it called to mind the dwelling in tents in the wilderness. In this celebration the people could not but associate with this their own recent deliverance from Babylon. Lesson: In all our festivities let the grateful remembrance be present with us of our spiritual emancipation from the Egypt and Babylon of sin and error.
(4) Particularly note that they "offered the daily burnt offerings by number according to the custom as the duty of every day required." On each of the days during which this feast lasted there was a difference in the custom. (see Nu 29) "As the duty," etc. Hebrews, "the matter of the day in the day." Learn:
(a) Every day brings its own religious duties.
(b) We must do the work of the day in the day.
2. They offered also the continual burnt offerings.
(1) The daily offerings. These were never interrupted. They continued morning and evening throughout the year.
(2) Those of the Sabbaths. (see Num_28:9, Num_28:10) The word Sabbath is applied not only to the seventh day of the week, but indifferently to all the Jewish festivals. (Lev_19:3, Lev_19:30)
(3) Those of the new moons. (see Num_27:11-15)
(4) Additional to all these were the free-will offerings of the people. Lesson: The services of religion are not to be taken up fitfully, but must be steadily observed. They are not irksome, but delightful to those whose hearts are brought into sympathy with them by the grace of God. This grace should be diligently sought. J.A.M.
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 v6 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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v6 the first day of the seventh month
the first day of the seventh month
This is the seventh month of the Hebrew calendar. The first day is near the middle of September on Western calendars. (See: Hebrew Months and Ordinal Numbers)
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the temple had not been founded
The Jews began the ceremonies of worship even before they started building the temple. AT: "they had not yet laid the foundation for the temple" (See: Active or Passive)
as authorized for them by Cyrus, king of Persia
The letters sent by Cyrus gave the Jews permission to buy materials and build the temple.
translationWords
day
temple
Sidon
Tyre
cedar
Lebanon
Joppa
Cyrus
king
Persia
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 vv4–5 3:4 The seven-day Festival of Shelters . . .…
3:4 The seven-day Festival of Shelters . . . prescribed in the Law (Lev 23:33-36; Num 29:12-38; Deut 16:13-16) reminded the people of God’s guidance and care during the forty years the nation spent in tents during the wilderness journey from Egypt to the Promised Land. This festival was especially significant to those who had just experienced a similar journey from a foreign land, living in tents as they walked to the Promised Land.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.