I. THAT IT WAS SUCH AS COULD BE CONDUCTED IN THE OPEN AIR.

1. They had their altar rebuilt.

(1) This was the first thing done, because it was essential. Sacrifice is interwoven with all the ceremonies of worship according to the law. The principle of sacrifice is no less essential under the gospel. Ponder the thought that there can be no true worship without sacrifice.

(2) They lost no time in this. They came forth from Babylon in the spring. The journey probably occupied four months (comp. Ezra 7:9). They had therefore barely time to get housed before the seventh month came, upon the first day of which they were "as one man" at Jerusalem. Learn that things essential to worship should have prompt and early attention. Forsaking Babylon - seeking Zion.

2. But the foundation of the temple was not yet laid. This recalls the worship of the patriarchs.

(1) That of the first family eastward of Eden (Genesis 3:24, and Genesis 4:3, etc.).

(2) That of Noah emerging from the ark (Genesis 8:20).

(3) That of the Hebrew patriarchs in Canaan (Genesis 12:6-8; Genesis 13:18; Genesis 15:9-11; Genesis 22:13; Genesis 26:25; Genesis 33:18-20). Learn, worship may be genuine without being elaborate (see John 4:23, 24).

3. There appears to have been no celebration of the ceremonies of the great day of atonement.

(1) The daily sacrifice commenced on the first day of Tisri (ver. 6). The great day of atonement was due on the tenth of the same month, of which there is no mention. The narrative carries us at once to the feast of tabernacles, which followed on the fifteenth day.

(2) The reason of the omission is found in the want of the temple. The sprinkling of the tabernacle and all the vessels of the ministry would be impossible (see Leviticus 16.). There was no most holy place for the high priest to enter (see Hebrews 9:7, 25). There was no altar of incense (see Exodus 30:10). Lesson: If we cannot worship God as we would, we should worship him as we can.

II. THAT IT COMPREHENDED ALL THE FESTIVALS OF THEIR RELIGION.

2. Foremost amongst these was the feast of tabernacles. This was one of the great annual festivals (Exodus 23:1-6).

(1) The passover. This was held on the first day of Abib - instituted to commemorate the events connected with the exodus from Egypt (Exodus 13:3, 4; Deuteronomy 16:1-8).

(2) The feast of first-fruits. This commenced with the putting in of the sickle for the harvest. Also called the feast of weeks, for it lasted seven weeks, while the fruits of the earth were being gathered. Lesson: We should recognise God in all our blessings. In all this rejoicing the Israelites still kept up the memory of their emancipation from Egypt (see Deuteronomy 16:7-12).

(3) The last was the feast of tabernacles. In the present case this came first. This arose from the accident of its occurring first after the return from Babylon. Yet in this accident there was a providence, for the feast of tabernacles has a peculiar relation to gospel times (see Zechariah 14:18). This feast also called the feast of ingathering, for it was a rejoicing over the garnering of the harvest and vintage (Deuteronomy 16:13-16). Not so called here, for there would be no extensive ingathering in this first year. There was a remembrance of the deliverance from Egypt in this festival also; it called to mind the dwelling in tents in the wilderness. In this celebration the people could not but associate with this their own recent deliverance from Babylon. Lesson: In all our festivities let the grateful remembrance be present with us of our spiritual emancipation from the Egypt and Babylon of sin and error.

(4) Particularly note that they "offered the daily burnt offerings by number according to the custom as the duty of every day required." On each of the days during which this feast lasted there was a difference in the custom (see Numbers 29.). "As the duty," etc. Hebrews, "the matter of the day in the day." Learn:

(a) Every day brings its own religious duties.

(b) We must do the work of the day in the day.

2. They offered also the continual burnt offerings.

(1) The daily offerings. These were never interrupted. They continued morning and evening throughout the year.

(2) Those of the Sabbaths (see Numbers 28:9, 10). The word Sabbath is applied not only to the seventh day of the week, but indifferently to all the Jewish festivals (Leviticus 19:3, 30).

(3) Those of the new moons (see Numbers 27:11-15).

(4) Additional to all these were the free-will offerings of the people. Lesson: The services of religion are not to be taken up fitfully, but must be steadily observed. They are not irksome, but delightful to those whose hearts are brought into sympathy with them by the grace of God. This grace should be diligently sought. - J.A.M.

I. We may apply this TO LIFE IN GENERAL. "To-day if ye will hear His voice harden not your heart." "Behold now is the day of salvation." "I must work the works of Him that sent Me while it is day; the night cometh wherein no man can work."

II. It will apply TO PROSPERITY. This is called a day, and Solomon tells us the duty of it, "In the day of prosperity be joyful." He cannot, we may be assured, intend to countenance extravagance or excess. Those men are to be pitied who possess much and enjoy little; who have the blessings of life in abundance but no heart to use them. These generally promise themselves great enjoyment hereafter when they have obtained so much. We should never sacrifice present happiness to future imaginations. God, like a generous friend, is pleased to see His presents enjoyed — "to enjoy is to obey." Another thing that the duty of this day requires is gratitude. The more you have received from God, the greater is your obligation to Him. And surely the duty of this day requires liberality. He had others in view as well as yourselves in all that He has done for you.

III. It will apply TO ADVERSITY. This also is called a day, and it is said, "In the day of adversity consider." You are to consider the alleviations of your suffering; how much worse it might have been; and to compare your resources with your difficulties. Another part of the duty of this day is submission. The duty of this day also requires prayer. "Call upon Me in the day of trouble."

IV. We may apply it TO THE SABBATH. This is called "the Lord's day," because it is consecrated to the memory of His resurrection, and is employed in His service. But as to advantage it is our day. It "was made for man." Such a season has peculiar claims upon us, and we are commanded "to sanctify it, calling the Sabbath a delight, the holy of the Lord honourable; not doing our own ways, nor finding our own pleasure, nor speaking our own words." Can this be doing all the duty of the day? When once a regard for the Sabbath is gone everything serious goes with it. Have we to learn this?

V. It will apply TO EVERY DAY. No day comes without its appropriate duty. We are to be diligent in our respective callings. And not only so — but we are to do everything in its season; to do the work of the day in the day, and not leave it till to-morrow.

1. Because we may not live till to-morrow. "We know not what a day may bring forth."

2. Each day will have its own engagements; and it is wrong to surcharge one period with the additional work of another.

3. Because by this temporary negligence we have nothing to do, or too much; whereas by doing the work of the day in the day we are never unoccupied, never oppressed; we keep our affairs under easy management, and never suffer them to accumulate into a discouraging mass.

4. Because by this means the mind is kept cool, and tranquil, and cheerful; and we shall know nothing of the perplexities and ill-temper of those who are always in confusion and haste. To verify this important maxim let me lay down three rules. Rise early. Grasp not so much business as to "entangle yourselves in the affairs of this life." If you look abroad into the world you may be satisfied, at the first glance, that a vicious and infidel life is always a life of confusion. Thence it is natural to infer that order is friendly to religion.

(W. Jay.)