Exegetical and Hermeneutical Commentary of Ezra 3:11
And they sang together by course in praising and giving thanks unto the LORD; because [he is] good, for his mercy [endureth] forever 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.
11. And they sung together by course ] R.V. And they sang one to another, literally ‘and they answered’, the same word as is rendered ‘answered’ in Ezr 10:12; Neh 8:6. The traditional interpretation of this expression has seen in it an allusion to antiphonal singing, whereby a Psalm such as Psalms 136 would be rendered by two choirs, one choir singing the clause ‘O give thanks unto the Lord for He is good’, the other replying ‘for His mercy endureth for ever’ &c. There can be no doubt that certain Psalms, such as Psa 24:7-10; Psalms 106, 107, 118, 136, lent themselves very readily to such musical rendering; and it is possible that Nehemiah’s division of the people into two companies on a great festal occasion may favour the view that antistrophic chanting was then in vogue (Neh 12:31 &c.). But, in our ignorance of early Jewish music, it is impossible to speak with certainty upon the subject, while it is very easy to import modern and Western notions into our conceptions of Oriental music. The present verb very probably means that the chant of praise was responded to with a great burst of chorus, vocal and instrumental, the substance of which was some well-known sacred refrain. Cf. Exo 15:20-21.
because he is good, for his mercy endureth for ever ] R.V. ‘saying, For he is good, for his mercy &c.’ The clause quotes the refrain. It has been natural perhaps to suppose that the allusion is made to Psalms 136. But reference to other passages, where the same refrain is quoted (1Ch 16:41; 2Ch 5:13; 2Ch 7:3 ; 2Ch 20:21; Jer 33:11) shows that the words are not a quotation from a Psalm, but rather a liturgical response in frequent use at sacred festivals, upon which the well-known Psalm was founded. The present verse constitutes an interesting fulfilment to the prediction of Jeremiah (Jer 33:10-11).
because the foundation was laid ] The word here used occurs in 2Ch 3:3, where the student will find the rendering of the R.V. (not of the A.V.) illustrated by this verse.
Fuente: The Cambridge Bible for Schools and Colleges
Ezr 3:11-13
And they sang together by course.
Religious feeling prompts to praise
During the persecution in Madagascar, a number of native Christians would assemble at midnight in the house of the missionary for religious instruction. On one occasion they said, Mr. Ellis, we must sing. No, said he, it is as much as your lives are worth to be heard. They continued to talk about the love of Christ, and then exclaimed again, Sing we must. He cautioned them, and they added We will sing in a whisper So on their bended knees they quietly sang a hymn. But I could only weep, said the missionary, who knew their peril. (Sunday Companion.)
Building for Gods praise
During the months that St. Francis went up and down the streets of Assisi, carrying in his delicate hands the stones for rebuilding the St. Damiano Chapel, he was continually singing psalms, breaking forth into ejaculations of gratitude, his face beaming as one who saw visions of unspeakable delight. When questioned why he sang he replied, I build for Gods praise, and desire that every stone should be laid with joy. (H. O. Mackey.)
Who had seen the first house.
Declensions in religion observed and lamented
The first and second temple may be considered as expressive of the state of real and substantial godliness in our own land, in two ages not much more distant from each other than those were in which these two temples stood. What I purpose is to point out some of those articles respecting the first and second compared, which seem most applicable to the end I have in view.
I. That the first and second temples were built in the same place, had nearly the same foundation, and were both raised with the same design. The temple which we raise and that which our forefathers saw, are built on the foundation of the apostles and prophets; Jesus Christ Himself being the chief corner-stone. We have the same Gospel, the same Saviour, and the same precious Agent is employed for conversion, edification, support and comfort.
II. That the first house surpassed the second, as it was made of more goodly materials and was built on a nobler plan. Whilst we are built on the same foundation as our fathers we are less perfect in the eyes of God than they–we have less dignity of character in the various relations of life–we are less fit to become the habitation of God. It is to be feared that we have less divine knowledge than those in the past; that the ways, works, and word of God are less studied with a design to amend and purify the heart, and that those ordinances are more neglected now than they once were which have the most apparent tendency to carry on a work of grace and piety. Our graces are defective. We are too apt to rest in present attainments. Our fathers seem to have excelled us in a determined opposition to sin–in a weanedness from this world–and in a spiritual, holy, heavenly walk. We seem less in earnest than they in the cultivation of those things that improve, enlarge, and ennoble the soul, and that stamp a dignity on human nature.
III. That the first house exceeded the second, in the manner of its dedication. The temple we raise is dedicated to God. How far this dedication falls short of that which our fathers made is not easy to say. There seems to have been no sacrifice which the apostles and martyrs were not willing to make; and they seemed to conceive of themselves as sacred to God. We are sprung from those who in their day were examples of devotedness to God, and who carried with them this persuasion that the temple of God should be holy, whose temple they were. Ancient men remember the dedication they made, the correspondence there was between their lives and that dedication, and the degree in which holiness to the Lord was inscribed upon them. We of the present generation seem to be making a more partial dedication to Him than our fathers made. Multitudes among us seem to be trying to serve two masters. It is alas! too apparent from the thoughts with which we begin and close the day–from the desires and passions that possess our minds through the hours of it–and from the nature of objects which we eagerly pursue, that we are not so exemplary in devotedness to God as many in past ages have been. The progress of a worldly spirit is visible among us; the great objects of religion are not habitually thought so amiable, important, and venerable by us as by the last generation of the people of God; nor is our regard to God, to Christ, and eternity so commanding a principle as it appears formerly to have been. Knowledge cannot so easily be taken of us that we have been with Jesus; nor can I think that we stand among men, like temples built for God and consecrated to Him as they did.
IV. That the first temple surpassed the second, on account of that holy fire burning within, which proceeded from God, They from whom we are descended were eminently devout, the holy fire, the fervour of devotion which attended their offerings and sacrifices rendered them through Christ highly acceptable to God. They were mighty in prayer. Those who never prayed themselves remarked their devotion. Their closets, their families, some social band and the house of God could witness their communion with the Father and His Son Jesus Christ; their pious breathings of soul–the holy ardour of their spirit–and that pleasure, that improvement and lustre they derived from thence. The friends of the Church and their country sought an interest in their prayers. I dare not say that the devout among us are as numerous as they have ever been, or that the sacred fire of devotion burns now as bright and strong in the breasts of professors as it hath ever done. Ancient men may remember when there was more apparent devotion in our public assemblies–when more preparation was made for a profitable attendance there–when family worship, reading the Scriptures, and praying was more general among professors–when private devotion was made a more serious business, and when more schemes were entered upon and vigorously pursued to maintain and transmit a spirit of piety and devotion in societies and the world. Some professors content themselves with praying in their families once a day, others once in the week, and many without praying at all. Devotion is one grand instrument in the increase of faith; in strengthening the hand and encouraging the heart in the service of God and our generation; in lightening all the burdens and afflictions of life, in forming the inhabitants of earth to a resemblance of those in heaven, and in drawing down the blessings of God.
V. That the first temple exceeded the second in the cloud of glory, that amazing symbol of the divine presence. God is present with His Church in every age; but in different ages, and in the same age in different places, His presence and glory have been manifested in different degrees. Where there is a spirit of prayer and supplication poured forth; where the house and ordinances of God are frequented with a high relish and growing profit; and where benevolent and pious sentiments, affections, and passions are alive in the soul; there God is in an eminent degree. That the presence and glory of God are not seen in our temple as in that which ancient men and chief of the fathers remember, is, I fear, but too true. With respect to some places, it can only be said, Here God once dwelt; and in some others that are still frequented, a certain languor and coldness attend the worship which the manifestation of the presence and glory of God would have removed. (N. Hill.)
Wept with a loud voice; and many shouted aloud for joy.–
The same events may be a cause for joy and a cause for sorrow
The name of Ezra, which signifies a helper, is strikingly illustrated in the character which this excellent man sustained. He was pre-eminently so to the Jews just about the period of their return from the Chaldean captivity, He stirred up the spirits of many to engage with him in this sacred employment; he devoted much of his talents, of his time, of his substance, and of his labours to the work; he occupied himself in rectifying and reforming many of the civil, political, and ecclesiastical abuses. Ask yourselves whether you sustain that character in a religious sense which Ezra so admirably bore? Have none of you proved hindrances instead of helpers in the work of God? Have none of you endeavoured to impede the religious procedures of those by whom you are surrounded–in your families, or in the circle in which you move, or in your neighbourhood, or in the Church, or in the world? The immediate reference in the language is, the set time which God had appointed to favour Zion had come. Israel had now to be delivered from the bondage beneath which it had for many years languished. The circumstance which is stated here is very remarkable. It seems that when the foundations of the house were laid the younger persons in the congregation of the people shouted aloud for joy; on the other hand, there were certain hoary-headed men, called here the ancient men, who wept aloud upon the occasion. There is no censure here implied; I should rather commend them for their tears. And I purpose to show you that there often exists in connection with the very same events cause for joy and cause for sorrow.
I. First in reference to the fact which is here stated concerning the Jews. We are told that the younger persons shouted for joy when the foundations of the house of God were laid, and the elder among them wept for sorrow. Jeremiah predicted that this would be actually the case (Jer 33:10-11). What was there in this event to inspire joy? I answer four things.
1. First of all, the rise of this temple was a proof in itself that the fierceness of Gods anger had been turned away, and that He was now about to show mercy to His people. For a long time they had been deprived of their temple, of their altar, and of the institution of the most high God. They languished beneath His frown, but although He had punished them for their backslidings He had not utterly cast away the people whom He foreknew.
2. In the second place, now they had a prospect of enjoying an opportunity of attending on the public ordinances of Gods house. For a long time they had been scattered; the truly penitent among them had their private devotions by the banks of Kebar, and by the Euphrates they had wept when they remembered Zion, but they had no opportunity to convene themselves together to celebrate the ordinances to which they had been previously accustomed.
3. There was a third reason, too, and that respected the display of the power and of the truth of God. Here was a display of His truth in the actual fulfilment of the prediction of His word, and here was likewise an exhibition of His almighty power which had surmounted a variety of obstacles to the accomplishment of the important work.
4. Lastly, joy was natural on the present occasion because of the happy influence which this event would have on the interests of religion at large. What evidence was here given of the accomplishment of the promise of God illustrating His veracity and other of His perfections! What new facilities were now opened for the instruction of the ignorant, for the conversion of the souls of sinners to God! What a favourable opinion was likely to be produced on the minds of the heathen themselves when they saw the wonders which God had wrought for His chosen people (Eze 37:24; Jer 33:9). Now what was there in association with this procedure that was likely to awaken sorrow? There was much which justified the feelings of those excellent men who wept so that the noise of the weeping was heard afar off. For they could not but remember that it was in consequence of their backsliding from God that they had been so long suffering under religious deprivations; and there is something in the reminiscences of sin which will always produce some bitterness of feeling. Moreover they recollected the magnificence of the former temple; they could not but mourn when they contrasted the two structures. Venerable men, there was much worthy of their tears! There is a justifiable difference between the pleasurable joys of youth and age; in youth the passions are warm, health is usually vigorous, life is clothed in all its scenes which are yet to open with the freshness and beauty of novelty. Inexperience, too, disqualifies for a due consideration of those alloys which are always the companions of terrestrial delights. On the contrary, the ancient man is sobered by time, his feelings are mellowed by experience and observation. He is aware of much that will infallibly arise in a world of infirmity and imperfection like this to embitter the choicest pleasures, and consequently there is more of seriousness in the old mans joy and less of ecstasy. We therefore eulogise those old men for their religious tears. They had no intention of damping the joys of those around them; they had no intention of diverting the ardent zeal of those who shouted for joy when the foundations of Gods temple were laid.
II. I illustrate the history and the sentiment which I derive from it in connection with a variety of facts which will be found existing in our churches, in our families, in our circles, and likewise in the world at large, pointing our remarks chiefly at personal experience.
1. First of all we may apply the statement before us to the diffusion of the truths of revelation and of Christianity throughout the world in which we live. Unquestionably we have cause for gratitude when we reflect upon what has been accomplished by British Christians within the last forty years. We are building a temple which shall gradually rise to a holy building in the Lord, and the top of which, the pinnacle, shall pierce the very heavens. But when we compare all these diversified exertions with the immense population of the world who are still destitute of the privileges of Christianity, the contrast abates our pleasures, for it is no more than the small drop of the bucket compared to the ocean, than a spark of fire or the kindling lamp to the sun which shines in the firmament.
2. However, the principles we have drawn from this passage may be applied to the various exertions of zeal in the days in which we live. We cannot but mourn over the lamentable apathy in reference to public religions interests which a considerable number of our forefathers and of our ancestors displayed. But what a change has taken place–for one institution that was established then for the benefit of the various classes of mankind, there are actually hundreds existing in our land. Surely, then, it behoves us to exclaim, Come, magnify the Lord, and let us exalt His name together. But honesty and fidelity must compel us to say also that there are abatements of our pleasures even in connection with this delightful subject. For I ask whether we are not sometimes driving ourselves into the opposite extreme which draws us away from our family altars and closet religion, or at least subjects them to much hurry and confusion? I ask, too, whether there are not some things in connection with our religious procedures which should be carefully avoided–pomp, and vanity, and ostentation, and display? I ask whether there are not passing even at the present hour, lamentable contentions and strifes in connection with some of our noblest Christian institutions?
3. The principle before us would apply likewise to the religious aspect of things in your family and in your circle. Well may you exclaim, We have no greater joy than to see our children walking in the truth. But oh, is there no abatement to this pleasure? Is there no daughter who by her irreligion, her levity, and her folly, is the grief of her father and of her mother who bore her? Christian masters and mistresses, it may be that you have taught your servants and inmates to know the way of God, and there are some of them walking in His commandments and in His ordinances blameless; there are others who are evidently irreligious and living without God in the world.
III. Once more, however, and to bring our remarks to personal experience, the principle or sentiment we have drawn from this personal may be found applicable to the state of religion in your own souls. My Christian friends, compare your former and your latter state. Time was when you were all darkness. But one thing you know, that whereas you were once blind, now you see–see the evil of sin, see the excellence of the Saviour. And does not all this demand a song and an ascription of praise? Is not this event the result of the mercy of God which endureth for ever? And yet I make another appeal to you, whether even amidst all the joys there is much which should make you walk humbly before God, much which not unfrequently extorts from you the cry, Oh, wretched man that I am, who shall deliver me from the body of this death? Does not all this awaken painful regrets? Now let me say that this combination of joy and sorrow in the bosom of a believer is perfectly congenial and compatible. Professed humility, the habitual exercise of penitence for sin, and a joy unutterable and full of glory, may exist together in the bosom of those who are converted and sanctified by the grace of God. You have much to deplore, much that is to be removed, much that is to be accomplished; yet we would prevent you from indulging too much depression, we would tell you that the little leaven shall leaven the whole lump. Oh, yes! He that has begun the good work in you shalt perform it till the day of Jesus Christ; and though powerful obstructions may again rise up to hinder the erection of this building which you are rearing, the top stone shall at last be brought forth with shoutings of grace, grace unto it. And soon the conflict shall be over, the enterprise shall be complete, and you, like the returned children of the captivity, shall settle down in a better country, even the heavenly, which shall be your permanent abode, where there shall be no admixture of pain. (J. Clayton.)
The shouts and weeping of a day of jubilee
It is worth while noticing that while the old mens grateful tears honoured their God as really as the young mens shouts of praise, yet that these last were after all the truest to the fact, for that whilst to the eyes of those who had seen the house in her past glory this house was in comparison as nothing, yet that to the opened glance of Gods prophet it was even now revealed that the glory of this latter house should be greater than that of the former. At such a time pure exultation and absolute dejection are alike out of place. Shouts of joy which pass into sobs and tears, which tell of humbled but grateful recollection, are the meetest temper in which we can present before our God our best offerings. If, then, this be the right temper for our minds, it must be a proper time for us to mark some of the chief imperfections which have hindered our service, as well as some of those brighter features which may at once fill our hearts with hope and help to direct us in our further course.
I. First, then, for some of the leading imperfections of our work.
1. Now in entering upon this subject of the imperfections of our services, I may say at once, in the first place, that a work which is so much as this is, the coming forth of the Churchs inner spiritual life, must, by the inevitable laws of the kingdom of grace, bear about it marks of the sins and infirmities which at the time weaken the spiritual life of the Church. We shall therefore surely find repeated in this our work the transcript of our own besetting sins; our secularity, our love of ease, our want of self-denial, our low estimate or unbelief of the spiritual character and power of Christs Church, our indistinct apprehensions of her distinctive doctrines, our low sense of the power of the Cross of Christ and of the indwelling of God the Holy Ghost in His regenerate people, our want of love to Christ, our weak faith, our fainting love to our brethren. But to use this truth most practically let us endeavour to see in detail some of the special forms of weakness in which our own spiritual evils have in fact made themselves manifest. And first among these, how scanty has our work been when weighed against our opportunities. Where are nations born through us into the faith? Where is there not the same sight?–a little work done, feeble and divided efforts blest far above their deserving, but still effecting little against the mass of evil. Next, how late was our service! And then to note but one more mark of imperfection and instrument of weakness, how have our services lacked, alas I how do they still lack, that grace of unity, with which more perhaps than with any other condition, both in the Word of God and in the experience of the Church, any great success in the evangelisation of the world has always been connected! Who can estimate the measure in which these, our sinful strifes, banish from us the indwelling strength of the ever-blessed Spirit of unity? Who can limit the success which might accompany His working, even by our feeble hands, if there were but restored to us the gift of a true brotherly union and concord?
II. And yet with that sound of weeping should there not be for us also voices of men that shout for joy? For too scanty as our work is, compared with what it should be, yet is it in itself great, real, and increasing. Late as we began it, yet for three half centuries has God received from us its thankful offering. It is no little thing to have been enabled to plant the Church of Christ throughout North America. It is no light blessing to have been permitted to accompany everywhere throughout the world Englands too irreligious colonisation with the blessed seed of the Churchs life, so that even for the extent of our work with all its scantiness we may indeed bless God. And for our last and greatest imperfection, for our own separations, many as are still, alas! our divisions, yet are marks of unity appearing and increasing with us. How full of hope and humble joy is this days new and glorious sight? Surely it is written for us to-day, Rejoice, thou barren, that hearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which, hath an husband. But then once more there is here matter for our future guidance, as well as for our present joy. Such gifts of God as those which are this day poured, out upon us must not only be received with thankfulness, they must also be used with diligence: They are cheering mercies, but they are also stirring calls to duty. (Bp. Samuel Wilberforce.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
And they sang together by course,…. They sang by turns in responses, and answered one another, as the word signifies; when one company had performed their part, another took theirs:
in praising and giving thanks to the Lord; for returning them to their own land, and giving them opportunity, ability, and will, to set about the rebuilding of the temple of the Lord, and restoring the pure worship of God;
because he is good, for his mercy endureth for ever towards Israel; which words are often repeated in Ps 136:1 and which might be the psalm the Levites now sung by responses:
and all the people shouted with a great shout when they praised the Lord; to express their joy, in the best manner they could, on this solemn occasion:
because the foundation of the house of the Lord was laid; which gave them hope the temple in due time would be rebuilt, and the service of it restored; see Job 38:6.
Fuente: John Gill’s Exposition of the Entire Bible
(11) They sang together.They answered each other in chorus, or antiphonally.
Shouted.As afterwards in religious acclamation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Sang together by course All this is expressed by the single Hebrew word , which means literally to answer. The sense is, as often where the word is used, that they sang antiphonally, one party saying, The Lord is good, and the other responding, For his mercy endureth for ever. Comp. Exo 15:21; 1Sa 18:6.
A great shout Of triumph, hope, and joy.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 433
THE REBUILDING OF THE TEMPLE
Ezr 3:11-13. All the people shouted with a great shout, when they praised the Lord, because the foundation of the house of the Lord was laid. 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: 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.
TO put a fanciful interpretation on any part of Gods blessed word is highly inexpedient; and to found a doctrine upon any such interpretation would be injudicious in the extreme. But certain it is, that there are many explanations given us by the Apostles, which we should in no wise have admitted, if given by uninspired men; such as the termination of the Levitical priesthood, as deduced from Abrahams giving to Melchizedec a tenth of the spoils which he had taken; and the reservation of Gods inheritance to regenerate persons only, as deduced from Abrahams repudiation of Hagar and her son Ishmael. Where these things are explained by the inspired writers, we may follow without fear: but in any interpretations of our own, the utmost diffidence becomes us. These observations I make, lest, in the passage before us, I should be misunderstood as intimating that the construction put upon it was really designed by the event itself. I am far from intending to assert that. I merely bring forth the subject as both curious in itself, and calculated to convey important instruction to our minds, if judiciously and temperately considered. That an exuberance of joy and of sorrow should be excited at once by the same event, is undoubtedly a curious fact: and it will be profitable to shew you,
I.
What there was at that time to call forth such strong and widely different emotions
The Jews, after their return from Babylon, had just laid the foundation of the second temple: and this was,
1.
To some an occasion of exalted joy
[It was not the mere circumstance that a magnificent building was about to be raised, but the thought of the use to which that building was to be appropriated, that proved to them such a source of joy. The erection of it was justly regarded by them as a restoration of Gods favour to them, after the heavy judgments which he had inflicted on them during their captivity in Babylon. In this light they had been taught to consider their return to their native land; and the very song which they now sang, had, at the commencement of their captivity, been provided for them by the Prophet Jeremiah, as proper to be sung on that occasion [Note: Cite Jer 33:10-11. as compared with the words immediately preceding the text.] This event opened to them a prospect of again worshipping Jehovah according to all the forms prescribed to them by the Mosaic ritval. In reference to this, also, the same song had been provided for them by David; in singing which they could not but make a joyful noise unto the Lord [Note: Cite also Psa 100:1-5. in the same view.] Nor could they fail to view it as tending to advance the honour of their God; in which view pre-eminently it must of necessity fill them with most exalted joy. As the bringing up of the ark to Mount Zion, so this event also called for songs and acclamations from every creature under heaven: Make a joyful noise unto the Lord, all the earth; make a loud noise, and rejoice, and sing praise. Let the sea roar, and the fulness thereof; the world, and they that dwell therein. Let the floods clap their hands; let the hills be joyful together before the Lord: for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity [Note: Comnare 1Ch 16:8-10; 1Ch 16:31-34. with Psa 98:1-9.].
I think, with such views of the event before them, the people could not but shout for joy; and if they had been silent, the very stones would have cried out against them.]
2.
To others, an occasion of the deepest sorrow
[Commentators have condemned this sorrow, as expressive of discontent; and as shewing, that the persons so affected did in reality betray an ungrateful spirit, and despise the day of small things [Note: Zec 4:10.]. But I am far from thinking such an interpretation of their conduct just. The persons who manifested such pungent grief were the priests, and Levites, and the chief of the fathers who were ancient men, that had seen the former temple. It is true, they wept, because they well knew how infinitely this structure must fall below the former in point of magnificence. Whether it was of smaller dimensions than the former, we do not know: but as, of course, it could not be so splendidly furnished as the former temple was, so, of necessity, it must want many things which constituted the glory of that edifice, and could never be replaced. The Shechinah, the bright cloud, the emblem of the Deity himself, was for ever removed. The ark was lost, and the copy of the Law which had been preserved in it. The Urim and Thummim too, by which God had been wont to communicate to his people the knowledge of his will, was irrecoverably gone; and the fire which had descended from heaven was extinct, so that they must henceforth use in all their sacrifices nothing but common fire. And what but their sins had brought upon them all these calamities? Would it have been right, then, in these persons to lose all recollection of their former mercies, and of the sins through which they had been bereaved of them; and to be so transported with their present blessings as not to bewail their former iniquities? No: I think that the mixture of feeling was precisely such as the occasion called for: and if there appeared a preponderance on the side of grief, it was only such as the glorified saints in heaven are expressing continually in the very presence of their God; for whilst singing, with all their powers, Salvation to God and to the Lamb, they are all prostrate on their faces with self-abasing shame, and casting their crowns down before the throne, from a conscious unworthiness of the honour conferred upon them.
But I think that the Prophet Ezekiel, and I may add too the experience of all the most eminent saints that ever lived, will put this matter in its true point of view. By Ezekiel, God says, I will remember my covenant with thee, and will establish unto thee an everlasting covenant, that thou mayest remember and be confounded, and never open thy mouth any more because of thy shame, when I am pacified towards thee for all that thou hast done, saith the Lord God [Note: Eze 16:60-63.]. And Job, Isaiah, Paul, yea, every real saint, in proportion as he is humbled before God, evinces precisely the feeling which was here so strongly marked: they lothe themselves in proportion as they are favoured and honoured by their God [Note: Job 40:3-4. Isa 6:5. 1Ti 1:12-13.].]
That this subject is not uninteresting to us, will appear, whilst I shew,
II.
How far similar emotions become us at the present day
Certainly there is at this time great occasion for joy
[We are not, indeed, constructing a material temple for the Lord: but the whole nation is engaged in endeavours to erect a spiritual temple to him throughout the world. Never was there a period, since the apostolic age, when the exertions were so general, so diversified, so diffusive. To spread the blessed word of God, and to send to every nation under heaven those who shall impart the knowledge of it to the unenlightened, whether of Jews or Gentiles, seems at this time the one great labour of all who love and fear God. And is this no ground of joy? But, to come home more nearly to ourselves: Is there no reason to rejoice in what, we trust, is going on amongst us? If the Gospel be glad tidings of great joy unto all people, is it no cause for joy that it is brought to our ears; and that it is effectual amongst us, as it has been throughout the whole world, to convert men to God, and to save many souls alive?
But, not to dwell on matters of general concern, let us bring it home to our own business and bosoms: Are there not amongst you, who hear me this day, some at least who have been turned from darkness unto light, and from the power of Satan unto God? Yes, I trust, there are here present some at least, who, having been taken from the quarry by the great Master Builder, are now as lively stones built up a spiritual house, to be the habitation of God, through the Spirit, for ever and ever. Speak I then too much, if I say, that not only those individuals themselves, but all who are interested in their welfare, have reason to burst forth into songs of praise, as loud and fervent as those that were uttered on the occasion which we have been considering? If even the very angels before the throne of God are not so occupied with contemplating the divine glory, but that they have derived a great accession to their joy from their views of every individual amongst you that is truly converted to God, surely we, who are all looking for the same salvation, and hoping to be partakers of it, have reason to rejoice.]
Yet is there amongst us abundant occasion for grief also
[The persons whose anguish of heart forced from them such bitter lamentations, were those who remembered the former temple, which had far exceeded in glory every edifice which the world had ever seen. Now, if we suppose the Apostle Paul, who witnessed the state of Gods Church in its primitive and purest age; if we suppose him, I say, to come down in the midst of us, what would be his feelings at the present hour? That he would not despise the day of small things, or be indifferent about the salvation of ever so few, we are well assured: but what would he say to the state of this parish, this town and neighbourhood, or of the individuals who are most looked up to in the midst of us as professing and adorning the faith of Christ? Would his joy be unmixed with sorrow? Would he, recollecting what pure Christianity is, and what the preached Gospel produced in his day, and what advantages we have enjoyed; would he, I say, be satisfied with what he saw? Would he not rather burst out into floods of tears? yea, much as many are rejoicing at what exists amongst us, would not his lamentations equal in loudness and intensity the joys that are expressed by others in our behalf? I think that no one who knows what the Apostle was and what he himself is, can doubt of this. On the occasion referred to in my text, the noise of the joy and of the sorrow could not be distinguished from each other, by reason of the intensity of both: and I am well persuaded, that, if an assembly of primitive saints were at this moment blended with us, they would equal in their wailings the joys which any of us feel, or which others can feel in our behalf. It was with weeping that St. Paul contemplated many of the Philippian converts [Note: Php 3:18.]: and for many of the Galatian Church he agonized as in the pangs of childbirth, till Christ should be more perfectly formed in them [Note: Gal 4:19.]. And was this from a want of charity, or from a contempt of piety in its lower stages of existence? No; but from love, and from a desire that God should be honoured to the uttermost, wherever his Gospel came, and wherever its blessings were experienced in the soul.]
See, then,
1.
What, above all things, should interest our souls
[I say not that any one should be indifferent about the things relating to this present world: but I say, that the interests of religion in general, and in our own souls in particular, ought to swallow up, as it were, every other concern. As the rebuilding of the temple filled the minds of those at that time engaged in it, so nothing under heaven should transport us with joy like the establishment of Christs kingdom in the world and in the soul. On the other hand, nothing should produce in us such acute sensations of grief, as a consciousness that God is not glorified in the midst of us as he ought to be. Verily, it is a shame to the Christian world, that they feel so little on these subjects, whilst every vanity of time and sense is sufficient to excite in them the strongest emotions But, Beloved, learn, I pray you, what ought to be the state of your minds in relation to the cause of God; and never cease to cry unto God, till you have obtained grace to serve him as it becomes those who have received mercy at his hands.]
2.
What use we should make of our knowledge and experience
[Many would think that the unmixed joy of the younger classes was more becoming than the grief of the elder. But if, as I suppose, the cries of the elder were a mixture of joy and sorrow arising from a more enlarged view of the whole matter, a decided preference must be given to their feelings above those of their younger brethren. It is not the fruit which exhibits the brightest colours that will prove the most grateful to the taste, but that which, under the influence of warmer suns, has acquired somewhat of a darker and more mellowed tint. So, in like manner, it is not so much an unqualified effusion of joy that is pleasing to the Most High, as that which is moderated with shame, and tempered with contrition. In truth, as long as we are in this world, we must have occasion for shame and sorrow: it will be time enough to lay them aside, when we are got within the portals of heaven. There our happiness will be without alloy; as the prophet says: We shall have gladness and joy; and sorrow and sighing shall flee away. Cultivate, then, my Brethren, this depth of feeling, this tenderness of spirit, this humility of mind. Never forget your great and multiplied transgressions: but walk softly before your God in the remembrance of them; contented to sow in tears, that you may reap in joy; and to humble yourselves now, that you may be exalted in due time.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Ezr 3:11 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.
Ver. 11. And they sang together by course ] Amant alterna Camaenae. Antiphonies are of ancient use.
In praising and giving thanks
Because he is good
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
mercy = lovingkindness, or grace.
shouted with a great shout. Figure of speech Polyptoton. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
Ezr 3:11-13
Ezr 3:11-13
CELEBRATING THE OCCASION
“And they sang one to another in praising and giving thanks unto Jehovah, saying, For he is good; for his lovingkindness endureth for ever toward Israel. And all the people shouted with a great shout, when they praised Jehovah, because the foundation of the house of Jehovah was laid. But many of the priests and Levites and heads of fathers’ houses, the old 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: 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.”
“They sang one to another” (Ezr 3:11). This means that the musical renditions were done antiphonally, from one choir answering another, or from a priestly soloist answered by the singers, or by some other antiphonal arrangement. “The Psalm they sang on that occasion was Psalms 136, which shows that they were thinking in terms of Jeremiah’s great prophecy (Jer 33:11).” The overwhelming joy of the occasion came from the fact that nearly three quarters of a century of hopes and fears, sorrows and frustrations, had reached a happy climax; God had forgiven and restored his Chosen People to their homeland.
However, there were those whose weeping rivaled the shouts of joy! Why? The relative insignificance and poverty of that projected New Temple was in no way comparable to that magnificent and glorious Wonder of the World that was the Temple of Solomon. There is no wonder that the old men who could remember the former Temple in its glory could find only tears as they saw the projection of the structure that would take its place. And yet, the glory of the Second Temple would far surpass that of Solomon, because the Christ himself would appear in the Second!
“The people could not discern the noise of the shout of joy from the noise of the weeping” (Ezr 3:13). This does not mean that the shout of joy was drowned out by the weeping; but that those who heard could not discern between them. “Among Eastern people expressions of sorrow are by loud wailing, the howl of which is sometimes not easily distinguished from joyful acclamations.”
E.M. Zerr:
Ezr 3:11. They sang by course which means they sang in sections; not all of them sang at one time. That method prevented confusion, so that the people could respond intelligently to the service. They did so, for it says all the people shouted with a great shout after this praise service. The first word is from BUWA and defined “a primitive root; to mar (especially by breaking); figuratively to split the ears (with sound), i, e. shout (for alarm or joy.)”–Strong. The last word is from TERUWAH, and Strong’s definition is, “clamor, i. e. acclamation of joy or a battle cry.” Taking the central thought of the words as a basis, the whole expression would properly be worded, “the people made the ears to vibrate with their acclamations of joy.” The cause of all this demonstration was the fact that the foundation of the house of the Lord was laid, which gave a foresight of the restoration about to be accomplished.
Ezr 3:12. This verse furnishes a practical illustration of an old saying namely: “Much depends on the viewpoint.” All of the people were looking at the same object, yet some of them were made to weep, while others shouted for joy. The former were the older men who could remember the temple that had been destroyed by the Babylonians. While the present one was good, it was inferior to the first one, and that caused them to weep in regret at the contrast. The latter were the younger ones who were contrasting the brightness of the prospects in view of the foundation, with the dejected situation they had been in for so many years in captivity. That was what caused them to be joyous. This subject is treated in Hag 2:3.
Ezr 3:13. This indicates that the crowd was almost equally divided, either as to the number in each group, or in the volume of their expression of feelings.
Fuente: Old and New Testaments Restoration Commentary
they sang: Exo 15:21, Neh 12:24, Neh 12:40, Psa 24:7-10, Isa 6:3
because: 1Ch 16:34, 1Ch 16:41, 2Ch 7:3, Psa 103:17, Psa 106:1, Psa 107:1, Psa 135:3, Psa 136:1-26, Psa 145:1-11, Jer 33:11, Luk 1:50
shouted: Jos 6:5, Jos 6:10, Jos 6:16, Psa 47:1, Psa 47:5, Isa 12:6, Isa 44:23, Zec 9:9
because: Psa 102:13, Psa 102:14, Rev 21:10-14
Reciprocal: Exo 32:17 – they shouted Lev 9:24 – they shouted 2Sa 6:15 – with shouting 1Ch 6:32 – and then 1Ch 15:16 – lifting up 1Ch 15:28 – with shouting 1Ch 23:30 – stand 1Ch 25:1 – harps 2Ch 5:12 – the Levites 2Ch 5:13 – he is good 2Ch 20:21 – appointed Ezr 6:16 – with joy Neh 9:5 – bless Neh 12:27 – thanksgivings Job 8:21 – rejoicing Job 38:7 – shouted Psa 27:6 – joy Psa 32:11 – shout Psa 53:6 – Jacob Psa 63:5 – with joyful Psa 74:21 – poor Psa 85:6 – people Psa 95:1 – let us make Psa 118:29 – General Psa 126:2 – Then was Psa 132:9 – shout Isa 26:1 – in the land Jer 17:26 – bringing burnt Nah 1:7 – Lord Zep 3:14 – shout Zec 4:7 – shoutings Heb 13:15 – the sacrifice
Fuente: The Treasury of Scripture Knowledge
THE ENDURING MERCY
Praising and giving thanks unto the Lord; because He is good, for his mercy endureth for ever toward Israel, etc.
Ezr 3:11
Notice four marks or features in the book of Ezra.
I. The faithful people of God set up the altar on its bases.The foundation of the Temple was not yet laid; the walls were all down; the houses in confusion: that was the condition of Jerusalem. There was the altar standing solitary, there the Israelites offered the daily sacrifice; and thus they began on their return to build up the Church of God.
II. Having secured the altar and the daily sacrifice, they proposed to build the Temple, but not without great opposition, not without great misrepresentation as to what their intentions were.For twenty years they laboured on, sometimes stopped, sometimes returning, but at last it was accomplished and finished, and the prophets who had encouraged them, Zechariah and Haggai, knew that though the Temple looked outwardly less glorious than the Temple of Solomon, it was really in the sight of God to be marked with a more precious glory, for that He Who is the glory of all temples would come Himself to dwell in it.
III. Though there was an altar restored and a temple built, yet Ezra was miserable because the Israelites were not pure in heart themselves.He told the people that they must cut off their false alliances if they were to have God for their Friend. The third mark is the great moral reformation which Ezra wrought.
IV. Some thirteen years after we find Ezra entering on another work: that of teaching the people.We find him with the Law, in a pulpit of wood with others, expounding and reading and giving the sense. It was a great doctrinal instruction to the people which he gave.
Bishop Edward King.
Illustration
During all those seventy years of captivity in Babylon it was not so easy to realise the loving-kindness and the enduring mercy of the Lord to His people as now that the captivity was ended, and the Lords people might return to their homes and rebuild their desolated land. But the goodness and the mercy of the Lord were as great and as sure in those days as in these. How could they sing the Lords song in a strange land? How could any one rejoice in sorrow and in trial? St. Paul and St. Silas found a way to sing while in captivity; and those who have the spirit and the faith of these disciples could sing in Babylon as in Jerusalemwhen God has cast their lot there.
Fuente: Church Pulpit Commentary
Ezr 3:11-12. And they sang together by course That is, answered one another alternately. And all the people shouted with a great shout The people were very differently affected upon this occasion. Those that had only known the misery of having no temple at all, praised the Lord with shouts of joy when they saw the foundation of this laid, for to them this was as life from the dead. But many that had seen the first house Which divers of them had, because it had not been destroyed quite sixty years ago, and who remembered the glory of that temple, wept with a loud voice Not only because this temple was likely to prove far inferior to that of Solomon, as to its outward structure, but because it was to want those extraordinary marks of the divine favour wherewith the other temple was honoured. Both the temples, without all doubt, were of the same dimensions; but here was the sad difference which drew tears from the eyes of the elders, that in all appearance there were no hopes that the poor beginnings of the latter temple would ever be raised to the grandeur and magnificence of the former, since the one had been built by the wisest and richest king, and constantly adorned by some one or other of his posterity; the other now begun by a small company of exiles just returned from their captivity: the one in a time of profound peace and the greatest opulence; the other in a time of common calamity and distress: the one finished with the most costly stones and timber, wrought with exquisite art, and overlaid with vast quantities of gold; the other to be raised out of no better materials than what could be dug from the ruinous foundation of the old one. But the occasion of their grief was not only this, that the materials and ornaments of the second temple were even as nothing in comparison with the first, (Hag 2:3,) but that the ark of the covenant, and the mercy- seat which was upon it, the holy fire upon the altar, the Urim and Thummim, the spirit of prophecy, the Shechinah or divine presence, the five great things for which the former temple was so renowned, were lost and gone, and never to be recovered to this other. This was a just matter of lamentation to those who had seen these singular tokens of the divine favour in the former temple, and a discouragement of their proceeding with the building of the present; and therefore the Prophet Haggai was sent to inform them that all these wants and defects should be abundantly repaired by the coming of the Messiah, the true Shechinah of the Divine Majesty, in the time of the second temple: (Ezr 2:7-9 🙂 I will shake all nations, and the desire of all nations shall come; and I will fill this house with glory: the glory of this latter house shall be greater than of the former, saith the Lord of hosts. Dodd.