Ezra 8:21

8:21-23 Ezra procured Levites to go with him; but what will that avail, unless he have God with him? Those who seek God, are safe under the shadow of his wings, even in their greatest dangers; but those who forsake him, are always exposed. When entering upon any new state of life, our care should be, to bring none of the guilt of the sins of our former condition into it. When we are in any peril, let us be at peace with God, and then nothing can do us any real hurt. All our concerns about ourselves, our families, and our estates, it is our wisdom and duty, by prayer to commit to God, and to leave the care of them with him. And, on some occasions, we should decline advantages which are within our reach, lest we should cause others to stumble, and so our God be dishonoured. Let us ask wisdom of God, that we may know how to use or to refuse lawful things. We shall be no losers by venturing, suffering, or giving up for the Lord's sake. Their prayers were answered, and the event declared it. Never have any that sought God in earnest, found that they sought him in vain. In times of difficulty and danger, to set a season apart for secret or for social prayer, is the best method for relief we can take.

Then I proclaimed a fast there, at the river Ahava,.... After the messengers to Iddo were returned with those they brought with them: that we might afflict ourselves before our God; humble themselves before him for their sins, confess them, and declare their repentance of them, and ask forgiveness for them: to seek of him a right way for us; to take from thence towards Jerusalem, to be directed by him in it: either by a prophet, or by a vision in a dream, as Eben Ezra; or rather by the guidance of his providence; this they sought in prayer by the river side, where it had been usual with them, and since has been, to perform religious exercises, see Ezekiel 1:1, hence Tertullian (z) calls the prayers of the Jews "orationes littorales"; they sought not so much which was the shortest and easiest way for them to travel in, as which was the safest: and for our little ones and for all our substance; for the safe conveyance of them; this shows, that though males only are numbered, as before, yet they had their wives and children with them; for little ones cannot be supposed without women to take care of them. (z) Ad nationes, l. 1. c. 13. Vid. lib. de jejuniis, c. 16.

(21) To seek of him a right way for us. —The wilderness was now before them, and an enemy, indefinitely referred to, was in the way: probably desert tribes, always lying in wait for unprotected caravans. Our little ones.—An intimation that whole households went up. Our substance.—Chiefly the treasures for the Temple, though the term signifies cattle and other goods, with an undertone of abundance.

Ezra 8:21 . Then I proclaimed a fast there — Ezra had procured Levites to go along with him, but what would that avail unless he had God with him? this is therefore his chief care. No doubt he had himself begged of God direction in this affair, from the first time he had it in his thoughts: but for public mercies, public prayers must be made, that all who are to share in the comfort of them, may join in requests for them. Thus, in all our ways we must acknowledge God, and in those particularly wherein we are endeavouring to serve the interests of his kingdom among men. That we might afflict ourselves before our God — For our sins, and so be qualified for the pardon of them. When we are entering on any new condition of life, our care should be to bring none of the guilt of the sins of our former condition into it. When we are in any imminent peril, let us be sure to make our peace with God, and then we are safe; nothing can do us any real hurt. To seek of him a right way for us — A safe and prosperous journey; such a way and course as might be best for us.

And for our little ones, and for all our substance — They had the greater reason to fast and pray, because they carried with them their little children, treasures of gold and silver, and divers vessels, and other things, of very considerable value, and were apprehensive of enemies, who would waylay them to plunder them of their substance; namely, the Arabs, Samaritans, and others, against whom they peculiarly needed the divine protection and aid.

Verse 21. - Then I proclaimed a fast there. The fight of the civil ruler to "proclaim a fast" was unquestioned among the Jews and Israelites. Jezebel proclaimed one in Ahab's name when she wished to impress the Jezreelites with the notion that a great crime had been committed. Jehoshaphat did the same when he was invaded by the Ammonites, Moabites, and Mehunim ( 2 Chronicles 20:1-3 ). A fast was proclaimed in the fifth year of Jehoiakim when the kingdom of Judah was menaced by Nebuchadnezzar ( Jeremiah 36:9 ). Ezra therefore assumes that he may command one now, in connection with the perils of the coming journey. That we might afflict ourselves. The Jews were commanded to "afflict themselves" on the great day of atonement ( Leviticus 16:29 ), and understood that the affliction was to be mainly by fasting and abstaining from the bath. To ask of him a right way. Or "a direct road," i.e. a prosperous and unimpeded journey to Jerusalem. For us and our little ones. The colonists went up attended by their families. Ezra 8:21

Then I proclaimed a fast there, at the river of Ahava, that we might afflict {f} ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance. (f) He shows that the purpose of fasting is to humble the body to the spirit, which must proceed from the heart that is touched, or else it is hypocrisy.

Ezr 8:21-36. A Fast Proclaimed. 21. Then I proclaimed a fast there—The dangers to travelling caravans from the Bedouin Arabs that prowl through the desert were in ancient times as great as they still are; and it seems that travellers usually sought the protection of a military escort. But Ezra had spoken so much to the king of the sufficiency of the divine care of His people that he would have blushed to apply for a guard of soldiers. Therefore he resolved that his followers should, by a solemn act of fasting and prayer, commit themselves to the Keeper of Israel. Their faith, considering the many and constant perils of a journey across the Bedouin regions, must have been great, and it was rewarded by the enjoyment of perfect safety during the whole way.

21–36 . The Events of the Journey 21–30 . Preparations for the journey. ( a ) 21–23. The rendezvous and solemn fast at Ahava 21 . I proclaimed a fast ] For “fasting” see also on Ezra 9:3 , Ezra 10:6 . Here however the fast is not proclaimed in connexion with any special commission of sin. Ezra appoints the fast ( a ) as the symbol of submission before God’s will and of repentance from sin, ( b ) as the means of intensifying religious fervour in prayer through the restraint laid upon physical appetite, ( c ) as the testimony that ‘man lives not by bread alone’. Viewed in this aspect, the public fast proclaimed by Ezra was a spiritual exercise; from which the pagan notion of propitiating God’s favour by voluntary human suffering was altogether absent. Cf. 2 Chronicles 20:3 . Compare the fast of Judas Maccabeus and his companions ( 1Ma 3:47 ) before they addressed themselves to the conflict with the forces of Antiochus Epiphanes. that we might afflict ourselves ] R.V. that we might humble ourselves . A moral not a physical discipline. The self-affliction or humiliation is expressed by a verb which gave rise to the regular word in later Hebrew for fasting, “Taanith”. a right way ] R.V. a straight way . Both a direct road, that they might not have to turn aside on account of attacks and dangers from robbers or enemies, and a level road without obstacles and inequalities. Cf.