INTRODUCTION

Aging does not bring about automatic wisdom and godliness. Wine ages and becomes finer. Milk ages and becomes a stench. As we grow and mature, both as individuals and as the church, we must keep this reality in mind. In rebuilding the ruins, we must learn to both rejoice and mourn, like mature men of faith.

THE TEXT

And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God. And they set the altar upon his bases; for fear was upon them because of the people of those countries: and they offered burnt offerings thereon unto the LORD, even burnt offerings morning and evening. […] Ezra 3:1ff

SUMMARY OF THE TEXT

After settling into their various villages, the exiles gather as one in Jerusalem (v1). The high priest, Jeshua, and David’s heir, Zerubbabel, rebuild the altar of the Lord, according to the requirements of Moses’ Law (v2, Cf. Gen. 8:20, 12:7). This act was undertaken despite the knowledge that their enemies would oppose the rebuilding of the temple; defying that fear, the exiles installed the altar upon its ancient site, and commenced morning and evening offerings (v3).

This all coincided with the Feast of Tabernacles (Succoth), which they observed with great joy; this also coincided with the Day of Atonement, but that was not able to be observed until the temple was fully rebuilt. Nevertheless, you can see that these saints were very much minded to be scrupulous in how they observed God’s Law, and they were particularly minded to observe this feast (vv4-6). Although the altar was reestablished, the saints were eager to see the whole project completed. So, they began hiring the various artisans required, echoing Solomon’s temple preparations (v7, Cf. 2 Chr. 2).

As with many construction projects, it took awhile for the project to even be ready to begin. After two years, in the second month (the same month Solomon began work on his temple, 1 Ki. 6:1), the work commenced. Zerubbabel and Jeshua tasked the Levites to call in the bulldozers and get the project going, under the close supervision of the Levites (v8). The workmen being assembled, Jeshua put them to work (v9). At the completion of the foundation, the choirs were assembled to offer praise according to David’s instructions (v10). The various choirs offered thanks and praise to God, and the people shouted with a great shout at this wonderful progression (v11).

But this joy was also mixed with sorrow. Many of the older priests and saints, who had seen the former glory, wept loudly at seeing the completion of the foundation of a less glorious temple (v12). Shouts of joy, cries of grief mingled together to be a noise heard from afar (v13).

FEAST OF TABERNACLE

The altar was built during the most celebratory of the Israel’s feasts, the Feast of Tabernacle. This holiday, in the seventh month of Tishri (our late September/early October), was the climax of the entire Jewish calendar. It was a festival of thanksgiving for the gathered harvest. The feast not only commemorated Israel’s wilderness wanderings, but it also looked forward to the promise of Messiah’s coming. Part of this festival was that in the evening, no lamps would be lit, and everyone would come to the altar and light their torches from that fire on the altar and proceed back to their tents. This clearly anticipates the work of the Holy Spirit, the purifying and empowering fire of God filling each believer.

John frames his entire Gospel in terms of Christ coming to “tent” with us (Jn. 1:14). Much of John’s Gospel revolves around this particular feast. Jesus’ declaration that He was the light of the World had reference to this Feast. His declaration that He is the living water carried imagery tied to the traditions of this celebration. These regathered saints begin their rebuilding with an eye to their glorious past, and a hope for their glorious future. Israel was born as a nation while dwelling in tents at Sinai, and is born again here. When God gathers his people it always for the express purpose of a new birth. But this rebirth foreshadows the true new birth that could only come through the God who Himself would be born into the tent of human flesh. New birth is only made possible by the birth of the Word made flesh.

CONTINUITY

This chapter echoes with the stories of the altar building patriarchs Noah and Abraham. It resounds with the trumpet blast of Moses’ law, and the harp strings of David. Solomon’s blueprints are borrowed. But although there is continuity, there is also a note of discontinuity. Unlike the commemoration of Moses’ tabernacle and Solomon’s temple, something is noticeably absent. One commentator offers this insight, “this time there is no ark, no visible glory, indeed no temple: only some beginnings, and small beginnings at that.”

This note of incompleteness rings through this whole season of rebuilding. God is maturing Israel. While they ought to be faithful to the example and law, the fulness of time is ripening fast. God is about to build a temple made of people, founded upon the cornerstone of the Messiah, who’s Spirit would light the whole building.

JOY & GRIEF

This chapter ends with thunderous sound of joyful praise. But mingled with the cries of celebration at God’s kindness, there are sighs of sorrow. The sorrow of these saints is a bit ambiguous. Is this good sorrow, or bad sorrow? Are they grieving their sin, or just bemoaning the consequences of sin? Are these tears of repentance, or tears of resentment?

It is entirely possible to see God at work before your very eyes, and instead of whole-hearted rejoicing, you give way to a wailing, nostalgic grief. Your life isn’t what you thought it would be. Your career hasn’t taken off as you anticipated. You want to relive the glory days. You miss your childhood. You wish things could go back to normal. This kind of grief leads you to discontented grumbling. God’s past kindnesses aren’t like trinkets for a display case. They are more like, in fact they are, bread and wine which nourishes you in your pursuit of the glory ahead of you.

Godly sorrow, on the other hand, is sorrow that leads to repentance. It turns from false ways. It turns away from the idols. It hates the sin which brought about the ruination. Israel had stubbornly rebelled against God. She had been haughty. She had grown comfy in her compromise. Then, ruin and exile had befallen her. These mourning saints, insofar as they grieved in this way, were on the right path. Weeping may endure for a night, but joy comes in the morning. Those who sow in tears of repentance, will return with armfuls of joy. Their sin had brought them low, but the eyes of faith sees joy in the midst of such a grievous moment.

This is what we do when we believe the Gospel. Your sin is why Christ endured a crown of thorns, flogging, mockery, His beard ripped out, His body broken, full of a holy despair, crying out, “My God, my God, why hast Thou forsaken me.” But it was for your sin, your crimes that He suffered. This is the wonderful paradox of our faith. Grieve your sin that brought hot and holy wrath down upon Christ’s head. Then rejoice with great joy that by Christ’s death, your sins are entirely forgiven.

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