Exegetical and Hermeneutical Commentary of Ezra 3:8
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.
8 13. The Foundation of the Temple
8. The Second Year of the Return.
of their coming unto the house of God at Jerusalem ] cf. Ezr 2:68. Where the old Temple had been and the new was to be.
began ] The meaning of this verb standing by itself, without an object and without a verb depending upon it, is not at first sight obvious. There are two ways of explaining it. (1) = ‘they made a beginning and appointed’ referring to the work generally; the verb ‘began’ being used without an object expressed. (2) = ‘began to appoint’ the two words ‘began’ and ‘appointed’ being, by a common Hebrew usage, placed coordinately. Of these two the former is the preferable. ‘Began to appoint’ gives a feeble sense. ‘Began and appointed’, i.e. ‘began by appointing’ expresses the full meaning.
Zerubbabel &c., and the remnant &c.] R.V. and the rest &c. We find mentioned here ( a) the two leaders, Zerubbabel the head of the royal, Jeshua the head of the priestly house, ( b) the priests and Levites, ( c) the rest of the returned community.
Zerubbabel here has the place of honour (see Ezr 3:2) in connexion with the building of the Temple, the commission which he had received from Cyrus. The prominence of the Levites in comparison with the smallness of their numbers (cf. Ezr 2:40-42) deserves attention. ‘Their brethren the priests and Levites’. (Cf. Ezr 3:2, Jeshua his brethren the priests.)
appointed the Levites ] The word ‘appointed’, lit. ‘to cause to stand’, is one very common in our author. Used of a building ‘to set up’, Ezr 2:68, Ezr 3:3, Ezr 9:9; Neh 3:1; Neh 3:3; Neh 3:6; Neh 3:13; Neh 6:1; Neh 7:1; of persons ‘to appoint’, ‘set over’, Ezr 3:9, Neh 4:13; Neh 6:7; 1Ch 6:31 ; 1Ch 15:17.
from twenty years old and upward ] The limits of age for the Levite laid down in Num 8:24-25 excluded from service those younger than 25 and older than 50. The religious reorganization under David required the services of the Levite ‘from twenty years old and upward’; so 1Ch 23:24; 1Ch 23:27. The small number of Levites available made it all the more important to lower the standard of age. (For modification of original legislation see also on Ezr 6:20.)
to set forward the work ] R.V. ‘to have the oversight of’, (Marg.) ‘ set forward ’. A rare word used in Ezra and 1Ch 23:4. Elsewhere it occurs only as a participle in titles to Psalms and in Hab 3:19 ‘for the Chief Musician.’
The Latin version ‘ut urgerent opus’ has suggested the rendering of the A.V. But the sense, suggested by the participial title ‘the Chief Musician, Conductor or Director’, is that of superintendence and direction. The R.V. construes ‘to have the oversight of’ here, and ‘to oversee’ in 1Ch 23:4, the word being in both places used of the Levites appointed to superintend the work to be done in the ‘House of the Lord’.
Fuente: The Cambridge Bible for Schools and Colleges
Unto the house of God – i. e., to the place where the house of God had been, and where God was believed still to have His special dwelling.
And appointed the Levites – This is the emphatic clause of the present verse. Though so small a number of Levites had returned from Babylon Ezr 2:40, yet they were especially singled out to be entrusted with the task of superintending and advancing the building of the temple.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
8. appointed the Levites . . . toset forward the workthat is, to act as overseers of theworkmen, and to direct and animate the laborers in the variousdepartments.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now in the second year of their coming unto the house of God at Jerusalem,…. The place where it formerly stood; the Jews seem to have set out from Babylon, in the spring of the preceding year, as it was now of this; which to Jerusalem was a journey of about four months, as Ezra performed it, Ezr 7:9, but might take up longer time for such a body of people to do it in, being larger than that with him; wherefore, after they had visited their respective cities, and settled their affairs there, they came to Jerusalem on the seventh month, or September, and kept the feast of tabernacles, and then they returned to their cities again, the winter season being an improper time to begin the building of the temple; having given money to workmen to purchase materials with, and no doubt left a sufficient number to clear away the rubbish, and get things ready by the returning spring to set about the work:
in the second month; the mouth Ijar, as Jarchi observes, answering to part of April and May, having, as may be supposed, kept the passover the month before:
began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak: the prince, and the high priest:
and the remnant of their brethren, the priests and Levites, and all they that were come out of the captivity unto Jerusalem; whose names and numbers are given in the preceding chapter:
and appointed the Levites from twenty years old and upwards to set forward the work of the house of the Lord; to put men to work upon it, and direct them what to do, and urge them to attend closely to it; ever since David’s time the Levites were employed at twenty years of age, when before not till thirty, or twenty five; see 1Ch 23:24.
Fuente: John Gill’s Exposition of the Entire Bible
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. … , 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.
Ezr 3:9 The Levites undertook this appointment, and executed the commission. The singular stands before a plural subject, as is frequently the case when the verb precedes its subject. Three classes or orders of Levites are named: 1. Jeshua with his sons and brethren; 2. Kadmiel with his sons, the sons of Hodaviah; 3. The sons of Henadad, their sons and brethren. Jeshua and Kadmiel are the two heads of orders of Levites already named (Ezr 2:40). From a comparison of these passages, we perceive that is a clerical error for (or ) . This more precise designation is not “a comprehensive appellation for all hitherto enumerated” (Bertheau), but, as is undoubtedly obvious from Ezr 2:40, only a more precise designation of the sons of Kadmiel. , as one, i.e., all, without exception. The third class, the sons of Henadad, are not expressly named in Ezr 2:40 among those who returned from Babylon; but a son of Henadad appears, Neh 3:24 and Neh 10:10, as head of an order of Levites. The naming of this order after the predicate, in the form of a supplementary notice, and unconnected by a cop., is striking. Bertheau infers therefrom that the construction of the sentence is incorrect, and desires to alter it according to 1 Esdr. 5:56, where indeed this class is named immediately after the two first, but is separated from what precedes; and of these is made a fourth class, . All this sufficiently shows that this text cannot be regarded as authoritative. The striking position or supplementary enumeration of the sons of Henadad may be explained by the fact to which the placing of after points , viz., that the two classes, Jeshua with his sons and brethren, and Kadmiel with his sons, were more closely connected with each other than with the sons of Henadad, who formed a third class. The at the end of the enumeration offers no argument for the transposition of the words, though this addition pertains not only to the sons of Henadad, but also to the two first classes. hm’ is plural, and only an unusual reading for ; see on 1Ch 23:24.
Ezr 3:10-11 When the builders laid the foundation of the temple of the Lord, they (Zerubbabel and Joshua, the heads of the community) 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. The perf. , followed by an imperf. connected by a Vav consecutive, must be construed: When they laid the foundations, then. , clothed, sc. in their robes of office; comp. 2Ch 5:12; 2Ch 20:21. as 1Ch 25:2. On Ezr 3:11, comp. remarks on 1Ch 16:34, 1Ch 16:41; 2Ch 5:13; 2Ch 7:3, and elsewhere. Older expositors (Clericus, J. H. Mich.), referring to Exo 15:21, understand of the alternative singing of two choirs, one of which sang, “Praise the Lord, for He is good;” and the other responded, “And His mercy endureth for ever.” In the present passage, however, there is no decided allusion to responsive singing; hence (with Bertheau) we take in the sense of, “They sang to the Lord with hymns of thanksgiving.” Probably they sang such songs as Ps 106-107, or Ps 118, which commence with an invitation to praise the Lord because He is good, etc. All the people, moreover, raised a loud shout of joy. is repeated in Ezr 3:13 by . , on account of the founding, of the foundation-laying, of the house of the Lord. as in 2Ch 3:3.
Ezr 3:12 But many of the priests and Levites, and chief of the people, the old men who had seen (also) the former temple, at the foundation of this house before their eyes (i.e., when they saw the foundation of this house laid), wept with a loud voice. Solomon’s temple was destroyed b.c. 588, and the foundation of the subsequent temple laid b.c. 535 or 534: hence the older men among those present at the latter event might possibly have seen the former house; indeed, some (according to Hagg. Ezr 2:2) were still living in the second year of Darius Hystaspis who had beheld the glory of the earlier building. Upon these aged men, the miserable circumstances under which the foundations of the new temple were laid produced so overwhelming an impression, that they broke into loud weeping. is connected by its accents with the words preceding: the former temple in its foundation, i.e., in its stability. But this can scarcely be correct. For not only does no noun , foundation, occur further on; but even the following words, “of this house before their eyes,” if severed from , have no meaning. Hence (with Aben Ezra, Cler., Berth., and others) we connect with the parenthetical sentence following, “when the foundation of this house was laid before their eyes;” and then the suffix of the infinitive expressly refers to the object following, as is sometimes the case in Hebrew, e.g., 2Ch 26:14; Ezr 9:1, and mostly in Chaldee; comp. Ew. 209, c, “But many were in rejoicing and joy to raise their voice,” i.e., many so joyed and rejoiced that they shouted aloud.
Ezr 3:13 And the people could not discern (distinguish) the loud cry of joy in the midst of (beside) the loud weeping of the people; for the people rejoiced with loud rejoicings, and the sound was heard afar off. The meaning is not, that the people could not hear the loud weeping of the older priests, Levites, and heads of the people, because it was overpowered by the loud rejoicings of the multitude. The verse, on the contrary, contains a statement that among the people also (the assembly exclusive of priests, Levites, and chiefs) a shout of joy and a voice of weeping arose; but that the shouting for joy of the multitude was so loud, that the sounds of rejoicing and weeping could not be distinguished from each other. , with the acc. and , to perceive something in the presence of (along with) another, i.e., to distinguish one thing from another. “The people could not discern” means: Among the multitude the cry of joy could not be distinguished from the noise of weeping. as 2Ch 26:15.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| 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 (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. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Foundation Laid, Verses 8-13
Work on the temple proper began in the second month of the second year after the Jews returned from exile to Jerusalem. This was about seven months after the initiation of the sacrifices on the re-erected altar. No reason for this considerable delay is given, but part of the reason is apparent by an understanding of weather conditions of the land. The rainy season ordinarily occurs in the tenth month, or December, by the modern calendar. The Jews’ seventh month corresponds to late September and October. Had the work begun then there would not have been sufficient time for significant progress before the interruption by the rains. It would seem a logical thing for the Jews to do, then, to wait until spring, late April, to begin the foundation.
Another possible reason for delay may be found in the fact that the timber had to be brought a considerable distance, from the mountains of Lebanon, for the work. The builders may have been forced to wait until it could be ordered, cut, and conveyed by sea to Joppa, then overland to the temple site.
In the second month, however, they were ready to begin. Zerubbabel and Jeshua assembled all the adult men to Jerusalem to appoint them to their work about the building of the house of the Lord. Quite properly the high priest, Jeshua, and his sons took the first assignment. Of the tribe of Judah, Kadmiel and his sons took the lead. Though he was a leader Kadmiel is not further known in the Scriptures. Among the Levites the leader was Henadad with his sons. Two of these sons are mentioned as prominent in the later generation of Ezra and Nehemiah (Neh 3:18; Neh 3:24; Neh 10:9).
The foundation was laid with a great deal of fanfare and celebration. It was a day long waited with great anticipation by the Jews, and they intended it to be a memorable one. The trumpeters among the priests were arrayed in their robes and stationed with their instruments. The sons of Asaph were present to sound the cymbals as their forefathers had been appointed in the days of David. Along with the music the singers praised and gave thanks to God in song, according to their courses. Their refrain was, “He is good, for his mercy endureth for ever toward Israel.”
The assembly of the people at the event shouted with joy and praised the Lord because their temple foundation was laid. But not everyone shouted for joy. Among the people were a number of the oldsters, priests, Levites, and elders, who as very young men could remember the splendor of the temple of Solomon, which Nebuchadnezzar had destroyed. When they realized how small and insignificant this new temple would be in comparison they wept loudly. They understood more fully just how far Israel’s sin and disobedience had brought them. They wept for shame, sorrow, and regret. The joyous shouting was so mingled with the vociferous weeping that those listening afar off could not tell whether they were sorrowing or rejoicing.
There are lessons to be learned from this event First of all the Lord’s people should not give forth an uncertain sound (1Co 14:8). However, the disciplinary experiences of the elders, from the Lord, should temper the naive enthusiasm of the youth (1Ti 5:17). Still, again, the zeal and enthusiasm of youth should not be squelched by the despondency of the elders (1Ti 4:12). When both young and old put God’s will first in their lives there will be compatibility, and His cause will grow and prosper.
These lessons may be learned from this chapter. 1) To worship the Lord one must begin with the sin sacrifice; 2) God’s people are still a minority in the world and need His protection; 3) there should be careful planning before beginning the Lord’s work; 4) there is a place for all in building for God; 5) progress in God’s work should bring rejoicing and praise; 6) the cautious concern of the older Christian should temper the innocent zeal of the youth.
Fuente: Garner-Howes Baptist Commentary
2. The foundation of the new temple is laid.
TEXT, Ezr. 3:8-13
8
Now in the second year of their coming to the house of God at Jerusalem in the second month, Zeruhbabel the son of Shealtiel and Jeshua the son of Jozadak and the rest of their brothers the priests and the Levites, and all who came from the captivity to Jerusalem, began the work and appointed the Levites from twenty years and older to oversee the work of the house of the LORD.
9
Then Jeshua with his sons and brothers stood united with Kadmiel and his sons, the sons of Judah and the sons of Henadad with their sons and brothers the Levites, to oversee the workmen in the temple of God.
10
Now when the builders had laid the foundation of the temple of the LORD, the priests stood in their apparel with trumpets, and the Levites, the sons of Asaph, with cymbals, to praise the LORD according to the directions of King David of Israel.
11
And they sang, praising and giving thanks to the LORD, saying For He is good, for His lovingkindness is upon Israel forever. 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
Yet many of the priests and Levites and heads of fathers households, the old men who had seen the first temple, wept with a loud voice when the foundation of this house was laid before their eyes, while many shouted aloud for joy;
13
so that the people could not distinguish the sound of the shout of joy from the sound of the weeping of the people, for the people shouted with a loud shout, and the sound was heard far away.
COMMENT
Ezr. 3:8 refers to the following year, the second month: our April or May. Their religious year began with the beginning of Spring, which would be easy to justify. No work had been done during the Winter months, but with the arrival of seasonable weather the construction began. This was also the month in which Solomon had begun his building (1Ki. 6:1).
Again we have the names of the two leaders, Zerubbabel and Jeshua, this time in reverse order from verse two. Perhaps the author is emphasizing their equality in importance and honor. They were assisted not only by their relatives and by the whole band of Levites, but by the total company who had returned to Jerusalem. There would be no restriction on the other tribes entering the Temple till it was dedicated.
We may be surprised that the Levites were put to work beginning at the age of twenty (nineteen by our reckoning, since an Israelite was one year old through the first year of life). Previously we have been told that their responsibilities began at the age of thirty (Num. 4:46 f.), or twenty-five (Num. 8:24). But David reduced this age to twenty (1Ch. 23:3; 1Ch. 23:24-27). They are the only group for whom the age requirement is made; perhaps this is to tell us of their care in conforming to the sacred ordinances. Also, it made good sense to assign the Levites, the tribe of priests, to positions of overseership as they would be more familiar with the services for which the House of God was designed, and they would be the ones making greatest use of these facilities.
In Ezr. 3:9, the identity of Jeshua is not as simple as we might suppose. G. Coleman Luck[21] believes him to be not the high priest, but the Levite named in Ezr. 2:40, where he is also associated with Kadmiel, and where the name Hodaviah (very similar in its Hebrew spelling to Judah) also appears. Youngs Concordance lists five different Jeshuas mentioned in Ezra!
[21] G. Coleman Luck, Ezra and Nehemiah, p. 28.
This is certainly a possibility. Nevertheless, the mention of Jeshua the high priest with his kin in the previous verse leads more normally to seeing him here, setting an example to others by his involvement in the construction. Holy hands are not defiled by heavenly work.
Ezr. 3:10-11 call attention to the revival of another longstanding tradition. King David had divided some of the Levites into twenty-four groups to provide music, each in their turn, at the House of God (1Ch. 6:31-48; 1Ch. 25:1-31). On the completion of the foundation the successors of these groups, with musical instruments and with their voices and accompanied by the priests, praised and gave thanks to God. This was another function of the Temple, and it was resumed without waiting for the building to be completed. The service of song has its God-given usefulness, as do the sacrifices, in inspiring and purifying the worshipers.
In Ezr. 3:11, the words of their song are reminiscent of several of the Psalms: Psa. 106:1; Psa. 118:1, and Psalms 136, every verse, all speak of praise and thanksgiving to the Lord, For he is good, for his lovingkindness is everlasting. The words, toward Israel, could be deduced from Psa. 118:2. The response of the people was a great shout in celebration of the finishing of the foundation.
Ezr. 3:12 further describes this reaction as being of two kinds. Some of them, the more aged people, could recall seeing the previous Temple; it had been but a few more than fifty years since it had been destroyed and they had been led to Babylon. What they saw now must have been a pitiful reminder of the splendid Temple they had known before (Hag. 2:3). Or for some, even the small beginnings would bring a flood of holy memories that would be expressed in tears; they need not all be the tears of sadness. For some, this was the end of fifty years of frustration. And from others (even of the elderly; the verse does not specify that the younger persons had a monopoly on the rejoicing) rose a great shout of joy.
Ezr. 3:13 concludes the scene as the two emotions, the shout of joy and the sound of weeping, are blended into one indistinguishable but impressive tone. For in worship there is a place for both: the tears of sorrow, and the shout of joy.
WORD STUDIES
LAW: Torah (Law of Moses, Ezr. 3:2). The idea of legalism is not present in this word. It is possible that the word is derived from a verb, throw: hence, to throw out the hand, to point out, to direct or instruct. It is more likely that it comes from the verb, give light: hence, enlightenment or instruction. Law in the O.T. is the kind of loving instruction which a father gives to his children to help them avoid unhappy consequences of bad choices, or to enable them to live happy lives.
ALTAR: Mizbeach. The verb from which it is taken means slaughter, either for food or for sacrifice. Most of the meat or food which was sacrificed in Israel, specifically of the peace and thank offerings, the meal or grain offerings, trespass or guilt offerings, and even certain sin offerings, was eaten by the offerers, or by the priests, or by both (Leviticus 7). This excludes only the burnt offerings. Sacrifice in Israel was a time of festivity and fellowship.
TABERNACLE: Sukkah, or Sukkoth (Feast of Tabernacles): tent, booth, hut, or temporary shelter made of green boughs. This was the housing of the Israelites on their trek from Egypt to Canaan, and they were commanded to keep it fresh in their memories by living in such structures one week of each year.
LEVITE: the basic idea is to join, or cleave, or entwine. It was the function of the Levites to join the people to God, to cause them to cleave to Him, or to be entwined with Him.
SUMMARY
What a variety of material in one small chapter!
Ezra has informed us of the prompt and effective religious action of the people and their leaders. He has singled out for emphasis the one most important article in the holy surroundings: the altar. He has stressed the part played by the Law of the Lord in their renewal, and has taken us through a brief but detailed review of the ancient ritual. If he has left out an item or two, we have not been offended; his number of the vessels in chapter one had included many which he had failed to name, and his final total of the returnees in chapter two was more than the names and numbers he had previously given.
Then he has shown us the gathering of materials and workmen, and the beginning of construction of the new Temple. We have thrilled to the sound of music, and we have felt the surge of a variety of emotions as they observed the first small results of their labors. So far there has been no significant opposition, and no enemy has been singled out by name.
Fuente: College Press Bible Study Textbook Series
(8) In the second year.The second year of Cyrus, B.C. 537, was their second year in the holy place.
In the second month.Zif, chosen apparently because it was the same month in which Solomon laid the first foundation (1 Kings 6).
Appointed the Levites, from twenty years.Their appointment to superintend, and their specified age, are in strict harmony with the original ordinances of David (1 Chronicles 23).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE FOUNDATION OF THE SECOND TEMPLE LAID, Ezr 3:8-13.
8. The second year More than a year elapsed before the new community began to set forward the work of the house of the Lord Other things first required attention. The people were to be numbered, classified, and settled in new homes, and many had to build them houses. Much time also was necessary to arrange for the feasts and offerings, and also for bringing material from Lebanon.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Preparation Of The Foundations For The New Temple And The Reaction Of The People ( Ezr 3:8-13 ).
In the seventh month of the first year of their ‘coming to the house of God at Jerusalem’ the returnees had celebrated the feasts of the seventh month. Now seven months later they would commence work on the Temple. In view of the fact that their order made to Sidon and Tyre had probably not yet been fulfilled simply due to the time required for its fulfilment all that they could do was lay the foundations. But they went about that with a will. Sheshbazzar had apparently laid a foundation stone, probably so that he could report back that the work on the building of the Temple had begun, but now other foundation stones were laid and the foundations prepared for when the material arrived. There would probably be a good amount of stones from the former Temple of Solomon to provide them with all the material that was necessary. Seeing the foundations laid would be a great boost to the new community, and we learn in this passage of the rejoicing that took place. Sadly difficulties would arise almost immediately. God expects us to build through difficulties, rather than removing them from us.
Ezr 3:8
‘Now in the second year of their coming to the house of God at Jerusalem, in the second month, began 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 were come out of the captivity to Jerusalem, and appointed the Levites, from twenty years old and upward, to have the oversight of the work of the house of YHWH.’
‘Coming to the house of God in Jerusalem’ refers to the arrival of the returnees at Jerusalem where the site of the house of God could be found (see on Ezr 2:68). This brings home the fact that the dating in this chapter is calculated from the time of the arrival of the returnees. In the first year of their return, in the seventh month, they had celebrated the seven month feasts on the new altar that they had erected. Now on the second month of the second year of their return they would lay the foundations of the Temple.
The work was to be the work of the whole community, the leaders Zerubbabel and Jeshua, and the rest of their brothers, that is the priests and the Levites and all who had come to Jerusalem out of the captivity (compare Ezr 3:2. The whole community were working as one). And they appointed the Levites of twenty years old and upwards to have the oversight of the work of the house of YHWH. They would be responsible for ensuring that everything went forward satisfactorily. The dual phrases ‘house of God’ and ‘house of YHWH’ are also found in Ezr 2:68. The work may have been deliberately begun in the second month as it was in the second month that the building of the first Temple had commenced (1Ki 6:1; 2Ch 3:2).
The selecting of Levites from twenty years old and upwards was based on what David had done earlier, when selecting those who would work for the service of the house of YHWH. He too had called on the Levites from twenty years old and upwards (1Ch 23:24). It was especially necessary at this time as there were so few Levites (Ezr 2:40). For ‘to have the oversight of the house of YHWH’ compare 1Ch 23:4 from which (or from its source as outlined in 1Ch 29:29) the phrase was taken. It is clear that an attempt was being made to equate the building of the two Temples, and thus to emphasise that the new Temple was being built in accordance with the words of David, just as the old had been. And, indeed what was now taking place was being built in accordance with the words of a Davidide, Zerubbabel. There is a deliberate indication of continuity.
Ezr 3:9
‘Then stood Jeshua with his sons and his brothers, Kadmiel and his sons, the sons of Judah, together, to have the oversight of the workmen in the house of God, the sons of Henadad, with their sons and their brothers the Levites.’
The Levites who were to ‘have oversight of the workmen in the house of God’ are now detailed. The sentence is a little complicated but its essential meaning is clear. They were firstly ‘Jeshua his sons and his brothers, Kadmiel and his sons’. For these compare Ezr 2:40. In Ezr 2:40 Jeshua and Kadmiel appear to be the ancestral fathers of the clans. This presents us with three options:
1) That in Ezr 2:40 it is the contemporary leaders of the clans who are named and not the ancestral fathers of the clans. This appears unlikely, but not impossible.
2) That the contemporary leaders of the clans had, in view of the new beginning, taken the same names as the ancestral leaders of the clans. In view of examples that will follow later this could very well be the explanation. Taking a new name at a time of great crisis (like Jacob became Israel) was a tendency within Israel, and what better names to take at this crisis point than those of the ancestral clan leaders, especially as thereby they emphasised the continuity with the past. Compare how in Nehemiah 10 the covenant appears to be sealed in the names of the ancestral clan leaders, but may in fact have been sealed by men who, as leaders of the clan, had taken the names of the ancestral clan leaders
3) That it was pure coincidence resulting from the fact that names tended in Israel to be repeated in different generations.
Secondly there were ‘the sons of Henadad’, who in view of their position in the sentence may well have held a secondary position, something confirmed by the fact that they are linked with the remainder of the Levites. Later the sons of Henadad would include Binnui (see Neh 3:24; Neh 10:9) and Bavai (Neh 3:18). But that was over ninety years later when there was another Jeshua and another Kadmiel (Neh 10:9), presumably grandsons of the ones mentioned above. Grandsons were, at this time, regularly named after their grandfathers.
‘The sons of Judah.’ Note that Jeshua and his brothers and sons, and Kadmiel and his sons are called ‘sons of Judah’. This is the only use of the term in Ezra. Here it does not mean that they were descended from Judah the patriarch, but that they essentially belonged to, and were a part of, Judah the people (Ezr 1:2-3; compare ‘the sons of Israel’ in Deu 23:17). All the returnees, without exception, could be seen as ‘sons of Judah’, that is, as belonging to Judah the people, even those who were sons of Levi, Benjamin or other tribes. The term is stressing the oneness of the returnees.
Many, not liking this idea, have suggested an emendation of the text. In Ezr 2:40 Kadmiel is described as being ‘of the sons of Hodaviah ‘ and it is therefore suggested that that should be read here (bnyhwdwyh instead of bnyyhwdh). But we must always remember that in the days of the Temple the copyists knew the text by heart and would not just be copying a text but would be copying it as those who knew in their heads the words that they were copying. In those circumstances copying errors were far less likely, although clearly not impossible.
Ezr 3:10
‘And when the builders laid the foundation of the temple of YHWH, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise YHWH, after the order of David king of Israel.’
Here the huge significance of the laying of the foundations is emphasised. It was accompanied by priests with their trumpets, dressed in their priestly apparel (Ezr 2:69), and Levites with their cymbals, as they praised YHWH for the ‘miracle’ that had happened. For the trumpets and cymbals compare 2Ch 5:12 where they had similarly celebrated the completion of the first Temple. See also 2Ch 7:6. The same instruments had celebrated the bringing of the Ark into Jerusalem in the days of David (1Ch 15:28). It was seen, as it was, as an historic moment. YHWH’s house was being restored. The materials necessary for building had probably not yet arrived. The work would not be able to go on for some time. But the very fact of having laid the foundations was a triumph beyond what ten years earlier they could even have dreamed of. It was an event in itself.
‘After the order of King David (in the manner prescribed by King David).’ Note the emphasis of continuity with what David had done. What David had done was being continued. God’s work was again going forward. The writer was no doubt anticipating that God would work again in the same way as he had through David, who was seen as the pinnacle of Israel’s history. He clearly had in mind the promises of the coming of a future David (Isa 9:6-7; Isa 11:1-4; Jer 23:5; Jer 30:9; Jer 33:15; Eze 34:23-24; Eze 37:24-25).
‘To praise YHWH.’ We must not let this fact get lost in the midst of the detail. They were set forward to praise YHWH. There was a huge feeling of praise and gratitude and worship. God was doing great things. They would later no doubt feel disappointed that things did not happen as quickly as they had hoped, but at this point in time they were full of praise and confidence. But God does not always work in accordance with our expectations.
Ezr 3:11
‘And they sang one to another in praising and giving thanks to YHWH, saying, “For he is good, for his lovingkindness endures for ever towards Israel.” And all the people shouted with a great shout, when they praised YHWH, because the foundation of the house of YHWH was laid.’
The enthusiasm of the moment comes out here. There were huge celebrations because the foundations of the house of YHWH had been laid. They no doubt saw everything as now going forward without a hitch. Sadly it was to be otherwise. But they were not aware of that at the time. The scene is contagious:
‘They sang to one another in praising and giving thanks to YHWH.’ We can see the joy on their faces as they looked at one another as they sang His praise. They were all in it together.
‘They shouted with a great shout.’ It was a moment of great triumph.
‘They praised YHWH.’ Their worship was genuine. Their hearts were full of thanksgiving and praise as they considered what He had done.
The ideas behind the words they sang ‘for He is good, for His covenant love is always towards Israel’ are common in the Psalms. See Psa 100:4-5; Psa 106:1; Psa 107:1; Psa 118:1; Psa 136:1. But here they stress that it was especially being shown towards His people, Israel.
Ezr 3:12-13
‘And many of the priests and Levites and heads of fathers’ houses, the old men who 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, 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.’
Those who were older, who had seen the first Temple, wept. This may have been because they were so emotionally moved at the thought that it was being restored that they broke forth into weeping, just as women tend to weep at weddings (the Jews were an emotional people), or it may have been because, as they looked at the foundations they were aware that it would not quite come up to the magnificence of the old (compare Hag 2:3). In view of the fact that only the foundations were to be seen we suspect it was probably the former rather than the latter. The later despondency (Hag 2:3) should possibly not be read back into this moment. But we are left to make our own decision on that. It may well be that they were disappointed as to its size. But however that may be, the shouts of joy exceeded the sound of weeping, so much so that the one could not be discerned from the other. Indeed their shouts of joy were so loud that they could be heard a long way off. There is probably a double meaning in these last words. They were, of course, literally true. But the writer will now go on to point out that they were also eventually ‘heard’ by their enemies.
Fuente: Commentary Series on the Bible by Peter Pett
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, v. 9. Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah v. 10. And when the builders laid the foundation of the Temple of the Lord, v. 11. And they sang together by course, v. 12. But many of the priests and Levites and chief of the fathers, who were ancient men, 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.
Fuente: The Popular Commentary on the Bible by Kretzmann
3. REBUILDING OF THE TEMPLE AND OPPOSITION MADE TO IT.
EXPOSITION
LAYING OF THE FOUNDATION OF THE TEMPLE AND CEREMONIAL ON THE OCCASION (Ezr 3:8-13). Seven months were occupied with preparations. The winter was past, and the spring had arrived. It was the second month, Zif, the month of “blossom,” corresponding to our Maythe same month in which Solomon had laid the foundation of the first temple (1Ki 6:1)when Zerubbabel judged that the time had come for commencing the foundation of the second. The correspondence of the month was no doubt intentional, like the correspondence of the foundations of the altar (Ezr 3:3), and was to mark that all was to be as before, that nothing was to be wantonly changed. Zerubbabel and Jeshua presided; hut to Zerubbabel is assigned the chief part in the work. “The hands of Zerubbabel have laid the foundation of this house” are the words of God himself to Zechariah (Zec 4:9). It was arranged that the work should commence with a religious ceremonial, natural piety here suggesting what was not recorded of the “first house,” though it may have occurred and not have been put on record. The ceremonial consisted chiefly of praise, and was accompanied with sacred music, according to the pattern set by David and Solomon in their sacred processions and ceremonies (1Ch 15:19, 1Ch 15:24; 1Ch 16:5; 2Ch 5:12, etc.). Their special parts in it were assigned beforehand to the priests, the Levites, and the people.
Ezr 3:8
In the second year. In b.c. 537, the second year of Cyrus in Babylon, which was also the second year of their coming (i.e. after their coming) to the (ruined) house of God (Ezr 2:68), began Zerubbabel, and the others, and appointed the Levites. Small as the number of the Levites who returned with Zerubbabel was, to them especially was intrusted the work of the house of the Lord, i.e. the superintendence of the workmen employed to rebuild it (see Ezr 3:9).
Ezr 3:9
Jeshua here is the head of the Levitical family mentioned in Ezr 2:40 as “the children of Jeshua,” and Kadmiel is the head of the other family. Judah represents the “Hodaviah” of that place, and is probably a corrupt reading, as Nehemiah (Neh 7:43) has “Hodevah.” The sons of Henadad, who are here united with the Jeshuites and Kadmielites, constitute a third Levitical family, which (as the text stands) was also engaged in superintending the work. But there is some reason to suspect that the passage is an unauthorized addition to the true text.
Ezr 3:10
When the builders (Zerubbabel and Jeshua) laid the foundation of the temple, they set the priests in their apparelthe rich apparel, designed “for glory and for beauty,” which the law required (Exo 28:40; Exo 40:27-29), and which the people had recently provided (Ezr 2:69). With trumpets. To blow with trumpets was always the duty of the priests (Num 10:8; Num 31:6; Jos 6:4; 1Ch 15:24; 1Ch 16:6; 2Ch 5:12), to praise God with cymbals the task of the Levites (1Ch 15:16, 1Ch 15:19; 1Ch 16:5; 2Ch 5:12, 2Ch 5:13; 2Ch 29:25, etc.), perhaps because the trumpet was regarded as the instrument of greater dignity. After the ordinance of David. David’s ordinance on the subject is first expressed briefly in 1Ch 15:16; afterwards, more fully, in 1Ch 15:17-21 of the same chapter. The musical service of Zerubbabel fell short of the “ordinance of David,” since it comprised neither psalteries nor harps, which were an essential part of David’s system. Apparently, the musical skill of the Levites had declined under the depressing circumstances of the captivity (see Psa 137:2).
Ezr 3:11
They sang together by course. Literally, “They replied (to each other),” or sang antiphonically; the burthen of their song being, that God was good, and his mercy towards Israel everlasting. All the people shouted with a great shout. Shouting on occasions of secular joy and triumph has been practised by most nations, both in ancient and modern times. But religious shouting is less common. Still we hear of such shouting when the ark of the covenant was taken into the Israelite camp near Aphek (1Sa 4:5), and again when David solemnly brought it up from Kirjathjearim to Jerusalem (2Sa 6:15). Shouting appears also in the Psalms (Psa 47:5) and in Zechariah (Zec 4:7) in connection with religion. It is always indicative of religious joy.
Ezr 3:12
Many who were ancient men, that had seen the first house. The old temple had not been destroyed so much as fifty years. Consequently, there would be many who could remember its grandeur and glory. These persons, when the foundation of the (new) house was laid before their eyes, wept with a loud voice. It was “the day of small things” (Zec 4:10). The new house, in comparison with the old one, was “as nothing” (Hag 2:3). The difference was perhaps not so much in the dimensions (see note on Ezr 6:3) as in the size and quality of the foundation-stones (1Ki 5:17), the excellence of the masonry, and the like. Solomon had employed the best workmen of one of the greatest of the Tyrian kings; Zerubbabel had only the arms of his own subjects to depend upon.
Ezr 3:13
The people could not discern the noise of the shout of joy from the noise of the weeping. One, it would seem, was as loud as the other; neither predominated. This, which would scarcely be possible among ourselves, was not unnatural in the East, where those who lament utter shrill cries, instead of weeping silently. Herodotus describes the lament of the Persians for a lost general as “resounding throughout all Boeotia” (Ezr 9:1-15 :24).
HOMILETICS
Ezr 3:8-13
The first stone.
We now come in this story to a very critical time. The great work of the restoration of the house, for the sake of which the partial restoration of Israel to Canaan had been brought about and was to continue, at last is before us. We read, on the one hand, of the very last step in the way of prelude and preparation. We read, on the other, of the very first step in the way of actual construction. In both we shall find how much importance is attached to the juncture.
I. THE LAST PRELIMINARY. The site being fixed, the workmen engaged, as also, we may suppose (the “second month of the second year” having arrived), the proper materials being now on the spot, it only remains to arrange, before finally starting, for proper superintendence. Who so likely for this as those who had a kind of family fitness or hereditary call to that work, viz; the Levites of sufficient age? And what so proper an age (i.e. if second thoughts are best) as the age fixed by the “last words of David” (1Ch 23:27, compared with 1Ch 23:3, 1Ch 23:24-26; and see 2Ch 29:25 as further evidence of the authority attaching to all David’s arrangements concerning the house)? Such, accordingly, was the precedent followed by all concerned in this case. All who helped to make up the whole “remnant” that had returned to Jerusalem (including by name both leaders, and by express mention the priests and Levites, and by implication all other Israelites) approved of this plan. And all thus called and “appointed,” i.e. all those Levites belonging to those families which had that hereditary acquaintance before referred to, equally approved of it too. Two families of such have been already mentioned among those that came up (Ezr 2:40). We find mention now for the first time, though not for the only time (Neh 3:18, Neh 3:24; Neh 10:9), of a third, viz; the family or “sons of Henadad.” Possibly these may have come up at some subsequent date, or it may be that they only form some minor division, which, as being specially qualified for the work now to be entered on, come specially now to the front. In any case it is a significant indication of the universal readiness on the part of all qualified Levites “to set forward the work.” Indeed, in this “last preliminary” this seems the principal feature presented to us, this marked unanimity of will and judgment. As they appear to have travelled from Babylon, as they had harmoniously arranged in distributing the people (Ezr 2:70), as they had all agreed about erecting the altar (Ezr 3:2), so are they all of one mind also in this finishing touch. We may well believe that it was one secret of their happy progress so far. There is nothing so fatal as the absence of unanimity in building a house (Gen 11:6-8). Nothing so effectual as its presence, especially where God’s house is concerned (see Zep 3:9, Zep 3:10; Joh 13:34, Joh 13:35; Joh 17:20, Joh 17:21; also Act 4:32, Act 4:33; Eph 2:19-21; 1Pe 2:5).
II. THE FIRST MOVE. This was the action, of course, of placing the first stone. (Contrast, as a description of utter destruction, Mat 24:2.) How important a step this was considered may be seen by noting the formalities observed on the occasion, being almost identical with those observed at that more than royal progress described in 2Ch 5:4-14 (comp. also 1Ch 15:27, 1Ch 15:28). How significant too these formalities were in themselves. “Trumpets” are used commonly on occasions of state, to notify the approach of the sovereign, to draw attention to proclamations made in his name. In the Old Testament we find them employed to “sound an alarm,” or assemble the people, or proclaim the Jubilee year (Le 2Ch 25:8-10; Num 10:9, Num 10:10; Joe 2:1, Joe 2:15; Amo 3:6); and that generally, though not always, in the hands of the priests (Jos 6:6, Jos 6:8, Jos 6:13; Jdg 7:1-25.; 1Ch 15:24; 1Ch 16:4-6; 2Ch 5:12). The priests, therefore, as here, sounding these, and clad in official garments, made the occasion one of state in God’s name, as though himself present and speaking peace. On the other hand, the cymbals and songs of the Levites, praising God again in the ancient, national, and highly-esteemed manner (1Ch 16:41; Psa 136:1-26.; and the prophecy of Jer 33:10, Jer 33:11), was a kind of response to that voice. One is almost reminded of the “goodwill towards man” and “glory to God in the highest,” when the foundation-stone of redemption was laid in Christ’s birth (Luk 2:14). How important also the occasion was found to be in practice. Well begun is half done.” A foundation-stone is both a proof and a promisea proof of much, a promise of more. How much had now been accomplished! How great a step at last taken I How much more might be hoped! When the heart is full of such feelings, what can it do but shout out (see Zep 3:14; Zec 9:9). Compare also the shout of Xenophon’s returning ten thousand when they found out how far they had travelled towards the goal they desired on first catching sight of the sea. Just so the men here. “The foundation is laid. We shall soon have the house. Praise God.” So they felt, so they shouted in the exuberance of their joy. So may a Christian also, when laying, as it were, by simple faith in Christ, the “foundation-stone” of his hope. With these “pleasures of hope,” however, there were also sorrows of memory. Some fifty years or thereabouts before then there had been another house on that spot. There were “ancient men” present there who had seen it in all its glory. They could see it still in their minds. To them, therefore, this present “foundation-stone” recalled years of shame, and terror, and agony. Oh, that such a thing as this should ever have been required! That there should ever have been this pitiable necessity for thus beginning again! That there should be such a scene around them as they saw at that time (see, even long afterwards, Neh 7:4; also Hag 2:3; Zec 4:10)! Bursting into uncontrollable tears at these thoughts, they filled the air with their cries. It was impossible indeed for any to distinguish which kind of cry prevailed most, the cries of sorrow or those of joy. No wonder the story adds that “the noise was heard afar off.” Regarded, indeed, from a typical and prophetical point of view, has it ceased echoing yet (see, inter alia, Psa 118:22-24; Isa 28:16; 1Pe 2:4-8)?
HOMILIES BY W. CLARKSON
Ezr 3:7-13
Thought, work, and feeling.
We have in this passage
I. A TRUE THOUGHT (Ezr 3:8). “Now in the second year of their coming,” etc. We can easily imagine any orator among the company of the returned Jews making out a strong case for leaving the building of the temple till better days should dawn. The sufficiency of the altar already reared for the practical purposes of devotion; the readiness of God to accept any offering that came from the heart, however mean the outward circumstances might be; the insecurity of their present state; their incompetence to build a temple which would compare with that of Solomon; the imperative necessity that existed to spend all their strength in consolidating their new-gained liberty; the wisdom of waiting till they could do something worthy of the God they worshipped, etc.all this might have been made plausible enough, perhaps was so made. But if so, it was overruled by the true thought that to the God who had redeemed them from bondage, and given back to them their old liberties and their beloved land, they owed the very best they could offer, and that at the earliest moment. The first-fruits, they had long learnt, belonged to him who gave them everything. It was meet and fitting that as soon as ever they were established in their own old land they should build to him, the Source of all their blessings, the best house they could rear. This was a true thought of theirs, and should find a home in our minds now. Not anything that will do, but the very best that can possibly be done, for God. We should not be content that “the ark of the covenant of the Lord should remain under curtains” while we dwell in a “house of cedars” (1Ch 17:1). Whatever, in the affairs of his kingdom, is improvable should be improved. The slain lamb is to be “without blemish.” The building should be without disproportion; the singing without discord; the service without mistakes. Let worthiness, excellency, beauty, grace be offered to him who has given us not only the necessary and indispensable, but the exquisite, the delightful, the glorious. Let nothing detain us from the immediate service of Christ.
II. SYSTEMATIC WORK (Ezr 3:8, Ezr 3:9). They set about accomplishing their design with great carefulness and method. They committed it to the Levites, who were most interested and best instructedto those of them who were of a suitable age (Ezr 3:8); they sent to Tyre and Sidon and to Lebanon for the best workmen and the best materials that could be had for money (Ezr 3:7); while, for love, the high priest and the priests overlooked and directed the work, and saw that all was according to the book of the law of the Lord. The work was quickly begun, but it was not hurriedly and slovenly dispatched. Each part was wrought by those who were specially adapted for it. No amount of zeal in the cause of God will make up for lack of intelligence and adaptation. We must build up the spiritual house of the Lordthe Church of Christnot only inspired by consecration of spirit, but guided by a wise and intelligent adoption of the best means and appliances. Generous impulses must be sustained by sound methods, or the cause we have at heart will suffer, and instead of joy and exultation will come sorrow and shame.
III. MINGLED FEELING (Ezr 3:10-13). No more touching and pathetic picture can be found even in the Bible itselfthat book of tenderest pathos and truest poetrythan the scene recorded in the closing verses of this chapter. The Jews, pure in heart and godly in spirit, have ever been capable of the most profound emotion. Here was an occasion to call forth the fullest joy and at the same time the tenderest grief. Once more, on the ruins of the ancient sanctuary, the new temple was about to rise. It was the hour from which a new era in their nation’s history should date. It was an act from which the devotion of a reverent people for many a long century should spring. Patriotism and piety lent their strong and hallowed influences to ennoble and consecrate the scene. Feeling touched its deepest and rose to its highest note. And when the aged fathers, the ancient men, remembering the perished glories of the temple .on which the eyes of their youth once rested with such pride and joy, wept as they looked on its ruins; and when their tears and lamentations mingled with the shouts of gladness, resounding far and wide, that came from all the younger men, who rejoiced with great joy at the sound of the sacred songs celebrating the goodness and mercy of Jehovah, there was such a scene as can never have been forgotten by any of that goodly throng while life and memory remained. Thus hand in hand go joy and sorrow, inseparable companions, along the path of life. Thus do they stand together round the same altar, under the same roof. Thus do they mingle their smiles and tears at the same hour and scene. “Shadow and shine is life, little Annie, flower and thorn,” says the aged grandmother in one of our poems; and in another we read most truly that
“There’s not a string attuned to mirth
But has its chord in melancholy.”
“We thank thee more that all our joy is touched with pain,” sighs another tender spirit. That which forms so constantly recurring a strain in our poetry must be, and m, a prevalent and abiding feature of our life. Ill is it for those who have no other portion than the pleasures of the present, no other heritage than the satisfactions of earth and time. Well is it for those who thankfully accept earthly joy and the shaded brightness of the present time as flowers that spring at the touch of God’s finger along the path of duty and devotion, intended to help us onward in that goodly way, speaking to us of the fuller blessedness which the future holds in its folded hand for them that are faithful unto death.C.
HOMILIES BY J.A. MACDONALD
Ezr 3:7-13
The founding of the temple.
The worship of Israel during the first year of the restoration from Babylon was such as could be conducted around an altar in the open. The people naturally felt how imperfectly they could fulfil the law of Moses without a temple, with its courts, its veil, and its sacred furniture. They did not let discouragement paralyse them, but taxed their energies and resources. These words bring under our notice
I. THE PREPARATORY WORK.
1. What was required (see Ezr 3:7)?
(1) Here we read of “masons.” These suggest the quarrying and cutting of stones, and their transportation to the site.
(2) “Cedars of Lebanon” are mentioned. These suggest also other kinds of timber. The trees had to be felled, transferred to Tyre or Zidon, thence floated to Joppa, and conveyed across the country to Jerusalem. Other preparations suggested by these hints.
2. How did they meet the demand?
(1) Indirectly, by the gifts and sacrifices offered in connection with their worship at the altar. These were required for the support of that worship. But the’ spirit of the worship thus encouraged animated them to further efforts. So it operates still under the gospel.
(2) Directly, in their additional subscriptions of cash and kind (Ezr 3:7). These gifts rewarded the workmen of Tyre and Zidon. Also workmen of their own nation (comp. I Kings Ezr 6:13-15). How anticipative of the wide spirit of the gospel that Jews and Gentiles should be jointly concerned in this typical work!
(3) Do not these efforts shame those of Christian congregations? Here were under 50,000 persons, all told (see Ezr 2:64, Ezr 2:65), equal to about fifty out of the many thousands of our Christian congregations, undertaking this great work! What are we, each individual, doing towards the building of the spiritual temple?
II. THE STONE–LAYING. The arrangements were
1. The appointment of officers for the building (Ezr 3:8, Ezr 3:9).
(1) Zerubbabel had supreme command (see Zec 4:1-14.). This he had as of the seed royal, and representing David and Solomon.
(2) Jeshua the son of Josadak, as high priest, was associated with Zerubbabel.
(3) The priests of the courses were his seconds in commandcaptains of the hosts of workmen.
(4) The Levites were made foremen over the workmen. “And appointed the Levites,” etc. (Ezr 3:8, Ezr 3:9). There should be order in everything connected with the work of God.
2. The presence of all things essential to the ceremony.
(1) The stone itself was there. This was a type of Christ, the Foundation of the living temple (see Psa 118:22, Psa 118:23; comp. with Mat 21:42-44; Eph 2:20-22; Isa 28:16; Isa 8:14; comp. with 1Pe 2:6-8).
(2) Zerubbabel was there to lay the stone. In this he, too, typified Christ (see Zec 4:6-10). This language has unmistakable reference to the triumphs of the Messiah.
(3) Jeshua the son of Jozadak was there to witness it (see Zec 3:9). In this he, too, was a type of Christ, our great High Priest (see Zec 3:1-10; and Zec 6:9-15). Essentials in religion are those things which concern Christ. These should be held as fundamentals.
3. The provision for the celebration of praise.
(1) There were the trumpeters. These were the priests, distinguished by their apparel {see Num 10:8, Num 10:10).
(2) The Levites, sons of Asaph, struck the cymbals. This was “after the ordinance of David” (see 1Ch 16:4 6). The Levites also led the singing. This was responsive. The burden was “Praise and thanksgiving be unto the Lord;” the response, “Because he is good, and his mercy endureth for ever towards Israel.” The leaders of praise in Christian congregations should be godly persons.
III. THE EFFECT OF THE PROCEEDINGS. This was various.
1. There was the emotion of the people.
(1) Excitement was so strong that it vented itself in shouting.
(2) Ours should be intense as we realise the glorious things foreshadowed.
2. There was the emotion of the ancients.
(1) While “all” shouted “because the foundation of the house of the Lord was laid,” yet on the part of many the shouting was mingled with wailing. These were the ancients who looked on the ruins of the temple of Solomon, which they remembered in its splendour. They saw a mere handful of people, the relics of a great nation as they remembered it. They looked upon their chief magistrate, a dependent upon the Persian king, in contrast with what they remembered of the earlier representatives of David and Solomon.
(2) The passion of the weepers was such that it rivalled that of the exulters. No interests are so vital as those of religion. None should move us so deeply.
3. The outsiders heard the sound.
(1) Those “afar off “were the Gentiles (see 2 Kings 27:6).
(2) The nations of the world should be made to hear the sounds of Christian exultation.J.A.M.
HOMILIES BY J.S. EXELL
Ezr 3:8-13
The joyful and sorrowful in religious worship.
Here we have illustrated the power of a right leadership, the wisdom of devout co-operation, and the progress of a great enterprise (Ezr 3:8-10).
I. The. JOYFUL. in religious WORSHIP. “They sang together” (Ezr 3:11).
1. That God will deign to consecrate by his Presence the temple erected. God will dwell in the temple made with hands; what a condescension and benediction is this toward man; hence the joy.
2. What God is in himself to those who worship him. “Because he is good, for his mercy endureth for ever toward Israel” (Ezr 3:11).
3. In the strength which worship imparts during the trying circumstances of life. Who can tell the gladness put into the heart of Israel during their arduous task by their worship. Worship inspires joy in time of difficulty.
4. In the progress of religious enterprise. Another house to be erected for moral uses.
5. In religious youth the joy of worship is eminently strong. Natural feeling combines with spiritual delight.
II. The SORROWFUL in religious WORSHIP. “Wept with a loud voice” (Ezr 3:12).
1. That sin has thrown life into such a condition that a temple should be necessary. Eden had no temple; heaven has none. Sin has rendered necessary the material aids to worship.
2. That disobedience should ever violate the holy sanctuary of God. The first temple had been destroyed; its glory had departed.
3. That the best temple man could build should be so poor and imperfect. The poverty of their work awakened tears.
4. That the temple should be so little cared for by man, and that so little good should be gained by its frequenters; so many of their comrades were left in Babylon.
III. THE BLENDING–OF JOY AND SORROW IN RELIGIOUS WORSHIP. “So that the people could not discern the noise of the shout of joy from the noise of the weeping of the people” (Ezr 3:13).
1. A scene in the soul. In the soul joy blends with sorrow.
2. A scene in the sanctuary. In the same Church joy and sorrow blend in the experience of the worshippers.
3. A scene in the world. Sorrow and joy blend on earth.
4. Not a scene in heaven; there no more tears.E.
HOMILIES BY A. MACKENNAL
Ezr 3:11-13
The foundation laid.
The weeping of these old men was the first check on the enthusiasm of the builders of the temple. The books of Ezra and Nehemiah, and the prophecies of Zechariah and Haggai, which illustrate them, are a very troubled history: sorrow, disappointment, and indignation again and again break out; but until now there had been no consciousness of hindrances, or the consciousness had been suppressed. The time of preparation, which is pre-eminently the time of hope, was over; the people stood face to face with the work they had undertaken; its difficulties were before them; they felt the poverty of their resources. But though the enthusiasm of the multitude was checked, it was not daunted; the hope of the younger men overbore the depression of the elders; the influence of their sacred festival sustained them; the popular feeling was wiser and more healthy than the despondency of the leaders. The work of preparation had been carried forward with spirit. Not more than a year, probably a good deal less (verse 8), had elapsed since “the chief of the fathers” had come “to the house of the Lord which is at Jerusalem” (Ezr 2:68), and much work had been accomplished in the organising of labour and the collection of materials for the building (verse 7). Patriotism, wisdom, and piety had been manifested in their plans. The whole remnant of Israel was enlisted in the cause; this was the work, not only of those who had returned, but also of those whom the military leaders of Assyria and Chaldaea had not deemed of sufficient importance to carry away (cf. verse 1 with 2Ki 24:14; 2Ki 25:12). The daily sacrifices had been early re-established, that the courage of the people might be sustained by their faith in the God of Israel (verses 3-6). Great carefulness was manifested that all things should be done according to the law; they were scrupulous in their obedience of God (verses 2, 4, and Ezr 2:59, Ezr 2:61, Ezr 2:62). A beautiful simplicity and hope appear in the counsel of “the Tirshatha” (Ezr 2:63), the expectation that the LORD would again reveal his will for their practical guidance. The responsibility of all this action must have been felt by the “ancient men” “of the priests and Levites;” overstrained feeling may have been one reason of theft weeping. Among the causes of their grief, notice these
I. THE DESPONDENCY WHICH IS NATURAL TO THE AGED. There was a great contrast between Solomon’s temple and the ruins which were around them; between the glorious past of Israel and the scattered, demoralised condition of the nation now. But the greatest contrast was between the energies of their own youth and their present inability to rise to the demands of a great occasion. “We receive but what we give.” Difficulties are a spur to a young man’s courage; the consciousness of power shows itself in the desire to struggle and to overcome.
II. THE PARTIAL AND INSUFFICIENT RESPONSE THAT HAD BEEN MADE TO THE DECREE OF CYRUS. “Forty and two thousand three hundred and threescore” was the number of “the whole congregation” that offered themselves for the return; and of these a large proportion were persons professionally engaged about the temple. “The priests and Levites” mourned that their readiness met with so small a response from the people. Some of the leaders of the nation, noble men hearing noble names, were there; but many also of small account, “a mixed multitude,” like a great proportion of our modern emigrants, unable to succeed anywhere and eager for any change (Ezr 2:58-63). The “great middle class” of Israel never returned. They continued “dispersed among the Gentiles.” The feelings of the ancient men would probably exaggerate these facts.
III. UNREADINESS TO DENY THEMSELVES FOR THE SAKE OF THE WORK FOR WHICH THEY HAD RETURNED MAY HAVE ALREADY APPEARED IN MANY. Only “some of the chief of the fathers offered freely” (Ezr 2:68; cf. with the phrase “chief of the fathers” in our text). Zechariah (Zec 7:1-14.) speaks of the greed which characterised the nation during the captivity; Haggai first, and Malachi long afterwards, indignantly rebuked it in the men of the restoration (Hag 1:3, Hag 1:4, Hag 1:9; Mal 1:6-10). The great grief of the old men, however natural, would have seriously hindered the work. The want of hope, and the selfishness which made many plead hopelessness as an excuse for abandoning their efforts, were the sins against which Zechariah and Haggai had to testify. The frank impulse which led the multitude to shout for joy was wiser than the weeping. It anticipated the subsequent teaching of Nehemiah under similar circumstances (Neh 8:10), “The joy of the Lord is your strength.”
Lessons:
1. The mingled character of all human work. We begin in enthusiasm and continue in depression. There is the contrast of the actual with the ideal; the sense of accumulating difficulties; the consciousness of failing powers; the perception of imperfection in all human instrumentality. The work remains, though the feeling changes; remains to be done, remains when it is done. “Duty remains, and God abideth ever.” “They that sow in tears shall reap in joy.”
2. The advantage of fellowship in labour. Many weep and many shout aloud for joy; and this is well, for each can temper the emotion of, and furnish help to, the other. “‘Tis held that sorrow makes us wise;” but happy ignorance is also blessed. Care is good, and so is the occasional outburst of joy that sweeps care away. Blend old and young together; the old with memory which is the nurse of great purposes; the young with the passion to make a future for themselves.
3. The cause that can bind true men in a fellowship of labour. It is the cause of God; the cause in which we can worship together as well as work together. “They sang together by course in praising and giving thanks unto the Lord;” “all the people shouted with a great shout, when they praised the Lord, because the foundation of the house of the Lord was laid.” A common faith in God and God’s call harmonises all diversities of feeling.M.
Fuente: The Complete Pulpit Commentary
If the Reader will peruse with this account what Haggai hath recorded concerning the building of the temple, the one scripture will, as it is designed, throw great light upon the other. And this will be comparing spiritual things with spiritual, 1Co 2:13 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Ezr 3:8 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.
Ver. 8. To set forward the work ] To urge the continuance of it to the end, as the word siguifieth; to encourage and call upon the workmen to hasten and go through; to be as so many E , that the business might go on end, and come to a good upshot.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Ezr 3:8-9
8Now in the second year of their coming to the house of God 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 who came from the captivity to Jerusalem, began the work and appointed the Levites from twenty years and older to oversee the work of the house of the LORD. 9Then Jeshua with his sons and brothers stood united with Kadmiel and his sons, the sons of Judah and the sons of Henadad with their sons and brothers the Levites, to oversee the workmen in the temple of God.
Ezr 3:8 the second month This was the same month when Solomon started building his temple (cf. 1Ki 6:1; 2Ch 3:2).
appointed the Levites from twenty years and older In Moses’ day all of the people who were skilled worked on the tabernacle (cf. Exo 35:10; Exo 36:4; Exo 36:8), but Solomon used only Levites (cf. 1Ch 23:4; 1Ch 23:24; 1Ch 23:27) from twenty years old and upward. Ritual service in the temple was limited to priests who were between thirty and fifty years old (cf. Num 4:3) or starting at twenty-five (cf. Num 8:24) and later changed to twenty, cf. 2Ch 31:17.
For a good discussion of the changing age range see Hard Sayings of the Bible, p. 164.
Ezr 3:9
NASB, NKJVJudah
NSRV, TEV,
NJBHodaviah
These are probably the same name but are translated in different ways (cf. Ezr 2:40). However, because the next mentioned name, Henadad (Hadad is gracious) had pagan associations, it was possibly changed to Hodaviah. However, the name Henadad appears three times in Nehemiah (cf. Neh 3:18; Neh 3:24; Neh 10:9), as well as the name Hodevah (cf. Neh 7:43).
There are several names which have the same three consonants (hdh).
1. Judah – person and tribe
2. Hodaviah – a royal descendant of Judah, 1Ch 3:24
3. Hodaviah – a chief of the tribe of Manasseh, 1Ch 5:24
4. Hodaviah – a descendant of Benjamin, 1Ch 9:7
5. Hodaviah – a Levitical family of the post exilic period, Ezr 2:40 (Hodevah in Neh 7:43)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
God. Hebrew. Elohim.(with Art.) the [true] God. App-4. set forward = oversee.
Fuente: Companion Bible Notes, Appendices and Graphics
Ezr 3:8-10
Ezr 3:8-10
THE FIRST LAYING OF THE FOUNDATION
“Now in the second year of their coming unto the house of God in Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the rest of their brethren the priests and the Levites, and all they that were come out of the captivity into Jerusalem, and appointed the Levites from twenty years old and upward, to have the oversight of the work of the house of Jehovah. Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to have the oversight of the workmen in the house of God: the sons of Henadad, with their sons and their brethren the Levites. And when the builders laid the foundation of the temple of Jehovah, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise Jehovah, after the order of David the king of Israel.”
All of the ceremonies mentioned here would seem to have been something like what is known today as “Ground breaking.” It is a major misassumption to suppose that the structural foundations of the Second Temple were at this time completed. Years would pass before that could occur, during which the opposition of the “peoples of the land” would be vented against Israel in their full hostility.
Bowman, of course, insisted that what took place here occurred during the reign of Darius I, Sept. 21,520 B.C. This writer, however, believes that there were two occasions when the foundation “was laid,” and that the one in 520 B.C. was the second. This chapter plainly states that the first time was during the reign of Cyrus, or at least leaves that impression.
“The Levites twenty years old and upward” (Ezr 3:8). Various ages are given in Scripture when the Levites were accounted able to do service in the temple. Those ages vary from the age of 20, as here, up to 25,30, or 35. The reasons for the differences are not given; but one possible explanation is that suggested by Simmons’ statement that, “There were 24,000 Levites to see after the work of Solomon’s temple (1Ch 29:4); and only 341Levites returned from Babylon.” It hardly takes a genius to figure out why they lowered the required age: they needed more men!
E.M. Zerr:
Ezr 3:8. Second year . . . to set forward the work of the house of the Lord. This is a proper place to make some remarks as to dates and names, in order to keep the run of things clearly in mind. It should be borne in mind that all the civilized countries, practically, were under Persian rule at the time of which we are studying. What the Jews did was under the authority of various Persian kings, because the land of Israel had been taken over first, by the Babylonians, and they had given way to the Persians, making them the government over all lands, including Judah. Some of the Persian kings were favorable to the Jews and some were not. I will suggest that the reader draw a chart for reference while studying this and the following book. Make the chart as follows, with 6 perpendicular columns. At the top of the columns write the dates 536-529; 529- 522; 522-521; 521-484; 484-464; 464-415. These numbers show the beginning and closing dates, B. c., of the reigns of the Persian kings named in the several columns. Next, put the following names in the 6 columns, from left to right: Cyrus, Cambyses, Smerdis, Darius I, Xerxes, Artaxerxes. Some of these men had other names in the Bible, and to keep the matter clear, put the following names in parentheses under the ones I shall denote. In the 2nd column write Ahasuerus, 3rd column write Artaxerxes, in the 6th column write Longimanus. This last name, however, is not in the Bible, but is a name given him by secular writers as a sort of nickname, meaning “longhanded.” But it is well for us to use it to distinguish him from the Artaxerxes in the 3rd column. Now, having arranged your chart, have it near and put the information on it as I suggest while going on with the study. The first notation is in the first column as follows: “1st year, edict of Cyrus to rebuild the temple.” Let it be understood that all references to 1st or 2nd or any other year, mean such a year of the period indicated by the dates at the top of the column. We have reached the second year of the 1st column in our study, but the notation to be made in addition to that just indicated, will be suggested a few verses down.
Ezr 3:9. The men named are the ones of Ezr 2:40. Bet forward the workmen means they put them at their work, to get the house of God under construction.
Ezr 3:10. Now make the following notation in the first column of the chart: “2nd year, the foundation of the temple is laid.” The manual labor of the foundation was accompanied with the praise service of the priests. They were in their apparel which signifies they put on their priestly garments, and gave the service of blowing the trumpets, which were instruments similar to our cornets as to the manner of playing. Even a Levite would not have the right to wear the special garments unless he belonged to the priestly family. That is why the writer mentions the priests in connection with the apparel, then adds his reference to the Levites who used the cymbals, which were instruments of metal, and used to make a loud sound by beating upon them in rhythmic count with the trumpets that were being played by the priests. Not all or just any of the Levites were used this time, but those who had belonged to that group of musical composers known as the sons of Asaph. This musical program was after the ordinance of David. See 1Ch 6:31; 1Ch 16:4; 1Ch 16:7; 1Ch 25:1-2.
Fuente: Old and New Testaments Restoration Commentary
the Foundation of the Temple Laid
Ezr 3:8-13
Foundation-laying is not always pleasant work. It means toil under ground, down in the trenches, unnoticed and unknown, and those who begin are often not permitted to finish. But amid all, the minstrel Hope brought her harp, and sang her sweet strains of encouragement. In spite of the fewness and poverty of the builders, the voice of Inspiration had assured them that the glory of the latter house should surpass that of the former. So by the reckoning of faith, in sure anticipation that God would keep His word, the builders encircled their foundations with their songs. But the same event excited tears and shoutings. The old men looked back, and as they contrasted the impoverished and diminished condition of their people with the opulent crowds that had thronged the courts of Solomons Temple, they could not restrain their tears. The young, new generation had not the same retrospect or ideals and, filled with hope of that which was to be, they could not restrain their shouts, which were heard afar off. We have been, said the graybeards, and the good old times were better than these. We shall be, said the young, and we will make the coming days better than any that have been since the beginning of the world!
Fuente: F.B. Meyer’s Through the Bible Commentary
second month
i.e. May.
Fuente: Scofield Reference Bible Notes
Zerubbabel: Ezr 3:2
twenty years old: Num 4:3, 1Ch 23:24-32
Reciprocal: 1Ki 6:38 – seven years 1Ch 3:17 – Salathiel Ezr 2:2 – Jeshua Ezr 5:16 – laid Ezr 6:14 – And the elders Neh 7:1 – the porters Neh 7:7 – Jeshua Neh 12:1 – Zerubbabel Jer 30:3 – and I Hag 1:1 – unto Zec 4:9 – have
Fuente: The Treasury of Scripture Knowledge
Ezr 3:8. In the second month began Zerubbabel, &c. The building of the temple was begun as soon as ever the season of the year would permit, and as soon as they had ended the solemnities of the passover. They took little more than half a year for preparing the ground and materials; so much were their hearts upon the work. And Jeshua, and their brethren the priests and Levites, &c. Then the work of God is likely to go on well when magistrates, ministers, and people are zealously affected toward it, and agree in their places to promote it. It was God that gave them one heart for this service, and it promised a happy issue.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:8 Now in the second year of their coming unto the house of God at Jerusalem, in the {e} 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.
(e) Which contains part of April and part of May, for in the mean season they had provided for things needed for the work.