The Law Read and Heard

v. 1. And all the people gathered themselves together as one man, with entire unanimity of mind, into the street that was before the Water Gate, a large open square near the subterranean water galleries of Ophel; and they spake unto Ezra, the scribe, who had come to Jerusalem some thirteen years before with about three thousand returned exiles, to bring the book of the Law of Moses which the Lord had commanded to Israel. Ezra may have returned to Babylon after instituting his reform measures, and now had made the trip a second time to assist Nehemiah in the further restoration of the Temple worship.

v. 2. And Ezra, the priest, brought the law before the congregation both of men and women, and all that could hear with understanding, either because they were old enough, or because they were within reach of Ezra’s voice, upon the first day of the seventh month. The beginning of the seventh month of the church-year, the new year of the civil year, was known as the Feast of Trumpets, which was held as a great day. It speaks well for the Jews at that time that there was a desire for hearing the Law of God read, for such public reading of the Word was required every seventh year. Cf Lev 23:24; Num 19:1-6.

v. 3. And he read therein, from the roll of parchment on which the Books of Moses were written, before the street that was before the Water Gate, before the great assembly in the public square, from the morning, from the time it became light, until midday, for some six hours, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the Book of the Law, whose principal sections could be read in that time.

v. 4. And Ezra, the scribe, stood upon a pulpit of wood, a high platform with space for more than a dozen men, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam. These priests not only gave Ezra their moral support, but probably also relieved him from time to time in the reading of the Law.

v. 5. And Ezra opened the book in the sight of all the people, unrolling the parchment as he progressed with his reading; ( for he was above all the people;) and when he opened it, all the people stood up.

v. 6. And Ezra blessed the Lord, the great God; he opened his reading with a solemn prayer, during which the people stood, and at the conclusion of which they gave their assent with the word used for that purpose to this day. And all the people answered, Amen, Amen, with lifting up their hands, in a gesture of supplication; and they bowed their heads and worshiped the Lord with their faces to the ground, the attitude of reverent adoration.

v. 7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, that is, other Levites, for the first thirteen were leaders among the Levites, caused the people to understand the Law, by explaining the sections read by Ezra to smaller groups, or by translating unusual Hebrew words into Aramaic, the language now chiefly spoken by the people; and the people stood in their place.

v. 8. So they, Ezra and his assistants, read in the book, in the Law of God, distinctly, and gave the sense, and caused them to understand the reading. That is the right kind of religious service, when the Word of God is read and explained, and when all who hear it accept it in all sincerity, with praise and thanksgiving to God.

Fuente: The Popular Commentary on the Bible by Kretzmann

PART II.

ACCOUNT OF THE STATE OF RELIGION AMONG THE JEWS UNDER THE ADMINISTRATION OF NEHEMIAH.

EXPOSITION

RELIGIOUS INSTRUCTION OF THE PEOPLE BY EZRA, AND CELEBRATION OF THE FEAST OF TABERNACLES (Neh 8:1-18.). It can scarcely be imagined that Ezra had been present in Jerusalem during the exciting scenes which have been enacted in the first part of this Book, and had never come forward in such a way as to obtain notice from the historian. Nehemiah entertained no jealousy of him, and when the time came for the great ceremony of dedicating the wall, assigned him the second part in it (Neh 12:36). We must therefore suppose either that accidental circumstances had caused his temporary absence from Jerusalem during the summer of b.c. 444, or that, having quitted the city soon after the proceedings narrated in the last chapter of the Book which bears his name, he now resumed his residence after having lived elsewhere for nearly thirteen years. If Nehemiah’s work had been a continuous history composed throughout by himself, it would have been strange that this doubt should not have been cleared up, and that Ezra’s name should have been introduced so suddenly and without explanation, as it is in Neh 8:1. But the narrative in this place, as already observed (Introduction, 2), is by another hand, and is a particular relation of certain events which the writer was probably set to describe, rather than a chapter on the general history of the Jewish people. It was not written with any knowledge of what exactly was to precede it, and so does not fit on very neatly to the previous section. We are left to conjecture Ezra’s personal history between March, b.c. 456, and September, b.c. 444. Now the condition in which Nehemiah found Jerusalemthe oppression of the rich men (Neh 4:1-23. ), the prevalence of mixed marriages (Neh 6:18; Neh 10:30; Neh 13:23-30), the desecration of the Sabbath (Neh 10:31; Neh 13:15-18), the negligence with respect to tithes and offerings (Neh 10:33-39)is almost incompatible with the supposition that Ezra’s ministry had been continuous during these years, or only interrupted by brief absences, like that of Nehemiah in b.c. 433-432 (Neh 13:6). It seems, therefore, to be most probable that he had been recalled to the court early in b.c. 456, and that he was only now in the summer of B.C. 444 allowed to return, perhaps at his own instance. If, at the beginning of the seventh month, Tisri, the most sacred of the year, Ezra had just come back to Jerusalem from a prolonged absence, it would be most natural that he should be asked to resume his work of instruction by reading and expounding the law of Moses to the people (Neh 8:1). The people’s marked “attention” (verse 3) would also be natural; and such a reading and expounding, after such an interval, would naturally have a great effect. It would stir penitence; it would wake thought; it would lead to greater exactness in observing the law. These are the results which seem to have followed. Ezra’s reading was on the first day of the month (verse 2), the “feast of trumpets,” as the day was called. It led to a great weeping”all the people wept, when they heard the words of the law” (verse 9). As, however, the day was one of the chief festivals of the year, and therefore the display of grief was unfitting, Ezra checked it for the time, and recommended liberal alms-giving in the place of tears (verse 10). His advice was taken (verse 12); and an increased desire to hear the law having been produced by hearing it, the people met again on the second of Tisri, to be present at a second reading. Ezra thereupon directed their attention to the impending “feast of tabernacles,” which had not now for some considerable time been celebrated with the proper solemnities, and read to them the portions of the law which bore upon it (verse 14). A much more exact and scrupulous observance of the legal regulations was the consequencethe dwelling in booths, which had been given up, was revived (verse 17); the feast was continued during the full eight days (verse 18); the solemn assemblies on the first day and the eighth were held (ibid.); and, above all, “day by day, from the first day unto the last day,” Ezra took care to “read in the book of the law of God” before the people, thus bringing before them their practical duties in the most solemn and effective way, and stirring them up to holiness and repentance. The good effect of these proceedings on his part appears in the next two chapters.

Neh 8:1

The chapter should commence, as in the Septuagint, with the last two clauses of Neh 7:1-73; and should run thus:”And when the seventh month was come, and the children of Israel were in their cities, all the people gathered themselves together, as one man, into the court that was before the water gate; and they spake unto Ezra the scribe,” etc. The “court” (rehob) spoken of appears to have been situated between the eastern gate of the temple and the city wall, at the point where it was pierced by the “water gate.” They spake unto Ezra. It is remarkable that the people ask for instruction. Though they do not keep the law, they have a yearning after it. They are not contented with their existing condition, but desire better things, and they have an instinctive feeling that to hear God’s word will help them.

Neh 8:2

Ezra the priest brought the law. Ezra, God’s true priest, at once responded to the call He did not say, “The law is difficult, hard to be understood, might mislead you, should be reserved for the learned;” but at once “brought it,” and “read therein” before the congregation both of men and women, and of all that could hear with understanding, i.e. of all (youths and maidens) that were old enough to understand the words.

Neh 8:3

From the morning until midday. Or, “from daylight.” He began as soon as it was light enough, and read on (he and his assistantsNeh 8:7) till noon, that is, for six hours or more. The reading appears to have been varied by occasional exposition (Neh 8:7, Neh 8:8). The ears of all the people were attentive. Though there is no word in the Hebrew for “attentive,” yet the meaning is quite correctly given: “the ears of all the people were to the book” fixed on that, and on nothing else.

Neh 8:4

Ezra stood upon a pulpit of wood. Compare 2Ki 11:14; 2Ki 23:3, where, however, the term used is , “stand,” and not , “tower.” In either case an elevated platform seems to be meant. Mattithiah, and Shema. These persons are commonly supposed to have been priests, but there is nothing to prove it. They need not even have been Levites, since they were there not to teach, but only to do honour to Ezra.

Neh 8:5

All the people stood up. The Jews commonly sat to hear and stood up to pray; but in hearing they occasionally stood up, to do greater honour to the person or the occasion (see Jdg 3:20). It is not to be supposed that they stood during the whole of the six hours that Ezra’s reading lasted.

Neh 8:6

Ezra blessed the Lord. Ezra began by an ascription of praise to Jehovah, as the Levites, probably under his direction, begin in Neh 9:5, and as David began his last address to the congregation (1Ch 29:10). The great God. The epithet belongs to the writer rather than to Ezra himself, who in his own book never uses it. It recurs in this section (Neh 9:32), and is also employed by Nehemiah (Neh 1:5). Amen, Amen. The repetition marks intensity of feeling, as does the lifting up their hands. Compare 2Ki 11:14; Luk 23:21; and for the lifting up of the hands, so natural in prayer, see Psa 134:2; 1Ti 2:8, etc. Worshipped the Lord with their faces to the ground. Compare 2Ch 7:3; Ezr 10:2.

Neh 8:7

Joshua, Bani, Sherebiah, etc. Levitical families, not individual Levites (see Neh 9:4, Neh 9:5; Neh 10:10-13; Neh 12:8, etc.). And the Levites. i.e. “the rest of the Levites.” Caused the people to understand the law. Expounding it, during pauses in the reading. The people stood in their place. Rather, “were in their place”remained throughout the whole of the reading and exposition without quitting their places. It is not probable that they stood.

Neh 8:8

They read in the book in the law of God distinctly. That is, so that every word could be distinctly heard. Compare Ezr 4:18, where a cognate word is translated “plainly.” And gave the sense. Translated the Hebrew words into the popular Aramaic or Chaldee. And caused them to understand the reading. Literal]y, “in the reading.” In the course of the reading they caused the people to understand by explaining the meaning of each passage.

Neh 8:9

Nehemiah, which is the Tirshatha. The term “Tirshatha” had previously been applied only to Zerubbabel (Ezr 2:63; Neh 7:65), but it was applicable to any governor. The writer of the section, introducing Nehemiah here for the first time, naturally gives him a title of reverence. Nehemiah’s modesty had made him content to describe himself by the general and comparatively weak term pechah. Said unto the people Mourn not. A combined remonstrance is made against the open grief of the people by the civil and ecclesiastical rulers, and by the order of Levites. Mourning was unsuitable for a day of high festivity, the opening day of the civil year and of the sabbatical month, itself a sabbath or day of rest, and one to be kept by blowing of trumpets (Lev 23:24, Lev 23:25; Num 29:1-6).

Neh 8:10

Then he said. Either Ezra or Nehemiah, but probably the former, to whom it appertained to give religious directions. Eat the fat and drink the sweet. i.e. “Go and enjoy yourselves, eat and drink of the bestlet there be no fasting, nor even abstinence, on such a day as this.” But at the same time send portions unto them for whom nothing is prepared. Make the poor partakers of your joy. “The stranger, the fatherless, and the widow” should have their part in the feast (Deu 16:14). And for yourselves, remember that the joy of the Lord, i.e. religious joy, constitutes your strength.

Neh 8:12

To make great mirth. Or “great rejoicing,” not “mirth” in the sense which the word now commonly bears.

HOMILETICS

Neh 8:1-12

Religious instruction.

“And when the seventh month came,” etc. To the well-being of a people the labours of the religious teacher are as necessary as those of the statesman. Nehemiah having provided for the safety of the Jews against their enemies, Ezra, the priest and scribe, steps forward to instruct them in the law of God. Of the manner in which he did this, and the reception his instructions met with, we have a specimen in this narrative.

I. The TIME of the meeting. “The first day of the seventh month” (verse 2), the commencement of the civil year, the feast of trumpets. It was also the anniversary of the restoration of the altar (Ezr 3:1-3), and as such would be regarded with special interest. And it was the first day of the month which abounded in religious solemnities.

II. The PLACE. The open space before the water gate (verse 1).

III. The CONGREGATION.

1. Of whom it consisted. “All the people” “men and women, and all that could hear with understanding” (verses 1, 2). Parents brought those of their children who could understand.

2. Their unanimity. “As one man” (verse 1).

3. Their eagerness to learn. “They spake unto Ezra,” etc.

IV. The READING AND EXPLANATION OF THE LAW. By Ezra and a number of Levites who assisted him (verse 7). Ezra probably read the Hebrew text, and the Levites translated where necessary, and expounded, each perhaps to a different group. These exercises were

1. Commenced with worship (verse 6).

2. Conducted with great care. From an elevated platform (verse 4). The reading distinct, the exposition intelligible and painstaking (verse 8).

3. Long-continued (verse 3).

V. The BEHAVIOUR OF THE PEOPLE.

1. Reverent (verses 5, 6). “All the people stood up bowed their heads,” etc.

2. Attentive (verse 3).

3. Persistent. For some six hours they all kept their places (verse 7).

VI. The EFFECTS produced upon them.

1. Sorrow (verse 9). So Josiah rent his clothes when the law was read to him (2Ki 22:11). The precepts of the law, so greatly in contrast with the conduct of the nation; its promises, of blessings once largely enjoyed, but forfeited by sin; its threatenings, the fulfilment of which the hearers so painfully experienced, would all tend to produce grief. “All the people wept,” and the proper character of the festival seemed likely to be marred. But the instructions and exhortations of Nehemiah, Ezra, and the Levites prevailed to assuage their sorrow, and induce them to celebrate the festival in accordance with its design. Thus the sorrow was turned into

2. Joy (verse 12). Which they indulged not simply because of the exhortations to joy addressed to them, but “because they had understood the words that were declared unto them,” i.e. the words of the law. For such a statement would hardly be made of the addresses referred to in verses 9-11, since there was no difficulty in understanding these. The fact that such teaching of the law was once more enjoyed by them filled their hearts with thankfulness; and although much which they had heard excited their sorrow, there was much also to awaken gladness. The law itself, and the whole history of their fathers, showed that their God was gracious and forgiving; and the promises interspersed among the precepts and threatenings (such, for instance, as those referred to in Neh 1:8, Neh 1:9) would encourage their hopes.

Lessons:

1. The worth and power of the word of God, as the ever-enduring spring of new religious life. All true and solid reformation and revival arise from the earnest republication of its truths.

2. The necessity and value of enlightened and zealous teachers of the word. Such as aim to give the people a right understanding of it, and thus to quicken them to godliness and holiness. Without good teachers, the book, even when possessed, remains comparatively a dead letter.

3. The obligation and importance of public assemblies for instruction and worship. All ought to attend them, and bring such of their children as can “hear with understanding,” in however small a measure.

4. The conditions of obtaining benefit at such meetings. Desire to learn, reverence, attention, surrender of the heart to the power of the truth.

5. The mingled and conflicting emotions awakened by Divine truth. Sorrow and joy. Place of each in the Christian life. Special suitableness and worth of religious joy. “The joy of the Lord is your strength.”

Neh 8:3

Attentive hearers.

“The ears of all the people were attentive unto the book of the law.” Literally, and more expressive, “were unto the book of the law,” as if their ears had been directed towards the book. A state of things very different from that which prevails in many congregations, especially during the reading of the Scriptures. It is worth considering how devout attention may be secured. Doubtless much depends on the reader or preacher. It is impossible to attend to some men. Those who officiated on the occasion referred to in the text are good models, as to the distinctness of their utterance and the pains they took to give the sense, etc. As to the hearers, they will acquire the habit of fixed and sustained attention by care in reference to the following particulars:

I. PREVIOUS PREPARATION. Not waiting until within the walls of the sanctuary before seeking to be fitted for the service, but by definitely laying aside the world’s business on Saturday night, and by religious exercises at home, and devout thought and feeling on the way to church, cultivating a state of mind and heart suitable for public worship. Yea, the whole life will be a preparation if spent earnestly in God’s service.

II. SERIOUS INTENTION. The earnest desire and purpose to obtain spiritual good at the service.

III. CONSIDERATION OF THE PRESENCE OF GOD. Active faith in him as near, inviting to communion with himself, observing the state and conduct of each professing worshipper, speaking in the word and by the preacher, claiming a reverent regard to his declarations, ready to bless and save.

IV. SELF–CONTROL. Over the thoughts; swiftly banishing such as would divert from the sacred business in hand. Over the eyes, lest they conquer the ears.

V. Withal, PRAYER. The Divine assistance being invoked in momentary silent ejaculations, whenever the attention flags or wanders. In conclusion, let the habitually inattentive bear in mind that

1. They are necessarily great losers. Attention is the first condition of gaining good from public teaching. The loss thus sustained is of the highest and most lasting blessings. It is likely to include the loss of their souls.

2. They are guilty of great sin.

Neh 8:9

Penitential sorrow.

“All the people wept when they heard the words of the law.”

I. A NATURAL SORROW. “By the law is the knowledge of sin,” and this knowledge cannot but awaken sorrow as to

1. Guilt contracted. The law is seen to be

. The Sabbath day, as originally instituted, was far from being the gloomy season which some represent; and of the other seasons set apart for special religious observance, only one was a fast, all the rest were festivals for the commemoration of God’s goodness, and the offering of praise to him. The three occasions on which all the males were required to appear at the temple were all festivals, and how the festivals were to be kept our text shows. It relates to the feast of trumpetsthe new year’s festivalas observed by the Jews after their re-settlement in Palestine (for the law, see Lev 23:23). On this occasion the people were more disposed to mourn than rejoice, for the law had been read and expounded to them, and they were reminded by it of the nation’s sin and deserved punishment. But Nehemiah bids them not mourn, but rejoice, adding that the joy of the Lord would be as a stronghold to them. We may gather from his words hints on Christian joy and feasting.

I. THE JOY WHICH GOD‘S PEOPLE SHOULD INDULGE. “The joy of the Lord.” Holy, pious joy. It is joy

1. In Godhis existence and perfections; his relation to believers; his works and government (in creation, providence, and grace); his special interpositions for Israel, for mankind, especially in and by the Lord Jesus; his word and the understanding of it (verse 12); his operations in each heart and life.

2. From God. All joy which is his gift has his stamp of approval: innocent pleasures of sense, reason, social affection, as well as the higher spiritual joys. But these last are specially “the joy of the Lord,” which is one of the fruits of the Spirit (Gal 5:22).

3. With God, as he rejoices in his works (Psa 104:31), in the repentance of sinners (Luk 15:1-32.), and in the character and welfare of his people (Psa 147:11; Isa 62:5; Isa 65:19; Zep 3:17). We are capable of fellowship with him in his joy.

4. Directed to God. In gratitude and love, in praise and in cheerful service. Natural joys regulated by and culminating in religion, in thankfulness, etc; become thus “the joy of the Lord.” Such joy, not sorrow, should be the predominant feeling of Christians, although sorrow has also its place. The consciousness of redemption, of pardon, peace with God, sonship, etc; should produce joy. Such joy, not sinful mirth, should Christians indulge.

II. WHY SUCH JOY SHOULD BE CHERISHED. “The joy of the Lord is your strength.“ Literally, your stronghold, fortress. For the Jews at this time, feeble as they were, the joy of the Lord would be safety against enemies. It would unite them, inspirit them, make them brave, stimulate them in God’s service, which was their safety, as it would secure his protection and blessing. And in all times religious, holy joy is a defence against evil. It imparts “strength” in another senseinward power to do and endure the will of God, and overcome temptation, and thus becomes a strong-hold

1. Against discouragement and despondency in trying times.

2. Against sin. Making God’s service a delight, it counterweighs the attractions of sinful pleasure. He who is happy in God is raised above them.

3. Against infidelity. For it gives an experimental proof of the reality and worth of religion which no mere argument can shake. And as it is with individuals, so with families, Churches, nations, the joy of the Lord is strength, gloomy religion weakness, sinful joy more so.

III. WHEN IT SHOULD BE INDULGED. On days “holy to the Lord,” which every day should be. Then on days specially set apart for religious servicesthe Lord’s day, Easter, Christmas. Our special commemoration of God’s works should be with holy, not sinful, joy.

IV. HOW IT SHOULD BE EXPRESSED.

1. It may be expressed by feasting. So here, and in Jewish religious observances generally. Two things secured by such association of religion and feasting. It makes religion social, cheerful, and attractive, and it elevates and sanctifies feasting itself, consecrating it to God, and preserving its purity by associating it with thoughts of him. We should deem it singular to hear the ministers of religion say, “Eat the fat and drink the sweet, for this day is holy to the Lord.” Yet primitive Christianity had this element, in dropping which we have lost much good, if also much evil. At Christmas time we in a measure associate feasting with religion. Let us endeavour so to unite them that our joy may be “the joy of the Lord.” Let us blend with our festivities gratitude for Christ and Christianity. Let us invite Jesus to our feasts, and enjoy ourselves as in his presence. It is easier to mix religion with feasting at this time, because of the occasion, and the family character of the feast, the children uniting.

2. It should always overflow in charity. “Send portions unto them for whom nothing is prepared” (see Deu 16:11, Deu 16:14). Special suitableness of this at Christmas time, not only on account of the time of year, when the poor have to bear peculiar hardships, but on account of the event celebrated. The incarnation sanctifies human nature, uniting it to the Divine; teaching us to reverence, respect, care for all; furnishing a new and sacred bond of unity and brotherhood. It sanctifies poverty, as Christ was born of a poor woman, in a very humble lodging. He chose to be a poor man, and esteems kindness to the poor as kindness to himself, and vice versa. It affords us all ground for utmost thankfulness, which we should express by charity. Even selfishness might prompt benevolence at this season, for it will give zest to our own feasting to be conscious that others are sharing it through our gifts. Even if we must curtail our own feast somewhat in order to give to others, we shall be thus repaid. Finally, all joy should, and may, be a joy of the Lord. That which cannot is unworthy a Christian, and will lead to ultimate sorrow.

Neh 8:11

Comfort for penitents.

“Neither be ye grieved.” God’s word grieves, yet soon says, “Be ye not grieved.”

I. TO WHOM THIS MAY BE SAID.

1. To true penitents. Such as mourn over sin with a “godly sorrow,” and seek mercy through the mediation of the Lord Jesus Christ; whether sinners first awakened, or Christians conscious of recent sin.

2. To all such. Even the chief of sinners, the worst of backsliders.

II. ON WHAT GROUNDS IT MAY BE SAID.

1. The assurance of forgiveness. “Though your sins be as scarlet,” etc. “He will abundantly pardon.”

2. The certain results of forgiveness. Adoption into the family of God. The enjoyment of his favour. The constant aids of the Holy Spirit. Support in conflict and trouble. The cooperation of all things for good. Life everlasting. In a word, salvation now and for ever.

3. The many injunctions to rejoice.

4. The injurious influence of over-much and over-prolonged sorrow. On him who cherishes it. Christian graces thrive best in an atmosphere of confidence and joy. Much sorrow blights them. On others. Discouraging inquirers. Repelling unbelievers. Bringing discredit on religion.

III. BY WHOM IT SHOULD BE SAID. By ministers of the gospel, and by the Church in general. We should not be afraid to comfort mourning sinners. To others our exhortation should be, “Be ye grieved.” “Be afflicted, and mourn and weep; let your laughter be turned to mourning, and your joy to heaviness.” (See more under Neh 2:3; Neh 8:10.)

HOMILIES BY R.A. REDFORD

Neh 8:1-8

The word of life.

The public reading and exposition of the law of Moses in the presence of all the people as soon as possible after their settlement in their cities and the rebuilding of Jerusalem.

I. THE PEOPLE WANT, and must have, THE SCRIPTURES BOTH FAMILIARISED BY REPETITION AND EXPOUNDED, that they may “have the sense, and understand the reading.”

1. As individuals. The law of God the true foundation on which the life must be built up. In that law is not only the will of God, but his mercy. The Scriptures make wise to salvation. The law was the root out of which the gospel came.

2. As a commonwealth. The Bible the true law of nations and communities.

3. As families. The men, women, and children were there together. God has provided his word for our household life. Those who neglect its reading in the house neglect the best support of parental authority, the truest bond of love, and the fountain of consolation and joy. The only real education is that which acknowledges the Scriptures as its basis. All popular reformation and advancement has been achieved with the written word as the instrument.

II. GREAT GATHERINGS ARE OPPORTUNITIES FOR GREAT IMPRESSIONS, AND LARGE RESULTS MAY BE OBTAINED BY THEM. Street preaching may effect more than any other on some occasions. The great reformers of Israel were too much in earnest to pay much heed to sanctities of place. They wanted a large enough assembly to be a true representation of the people. The reading and preaching of God’s word can never be dispensed with.

III. MINISTERS MUST BE MEN WHO CAN HELP THE PEOPLE TO HEAR ATTENTIVELY AND UNDERSTAND THE WORD OF GOD. They have no right to occupy Ezra’s place unless they have Ezra’s qualification, and they should be both literally and figuratively “above all the people.” There were many with the chief reader who doubtless read and expounded in their turns. What is wanted is not that official dignity should be saved at any price, but that the people should hear and understand. We want more good readers and preachers.

IV. When we call the people together in the spirit of faith, “blessing the Lord, the great God,” and putting truth before them in his name, THERE WILL BE A READY AND HEARTY RESPONSE. The people said, Amen, Amen; lifted up their hands, bowed their heads, worshipped with their faces to the ground. We should expect such response.R.

HOMILIES BY W. CLARKSON

Neh 8:1-8

The word of God and the ministry of man.

One of the most affecting scenes depicted in Holy Writ here invites our thought Our imagination delights to dwell upon it. The sacred and beloved city of God is now secure, its walls are rebuilt, its gates replaced and shut; its inhabitants are no longer struggling with hope and fear,a trowel in one hand and a sword in the other,but rejoicing in their strength and peace; internal discords are now arranged, and brethren are dwelling together in unity. With one accord they now comeall the multitude of them, men, women, and children, as many as “could hear with understanding” (verse. 2)to one large square (Neh 8:1). In the midst of this square is erected a broad and high platform, a pulpit, on which several men may stand. Room is made through the crowd for Ezra (who now again appears on the scene) and a few accompanying ministers; they ascend the pulpit. As Ezra opens the book of the law of the Lord, with spontaneous reverence the whole company rises to its feet. As the great Scribe, before he begins to read, utters a few words of thanksgiving, “blessing the Lord, the great God,” all the people answer, “Amen, Amen,” bowing their head, and lifting their hands in reverent joy (verse 6); and as Ezra reads and explains, speaking in their own language the ancient law which God gave to Moses, and as their Country’s early history is unrolled before their eyes, and old and hallowed memories are vividly recalled, the strong men as well as the women and the children yield to their emotion, and tears stream down their faces. “All the people wept when they heard the word of the law” (verse 9).

I. Two FEATURES OF THIS SCENE WE SHALL BE WISE TO DWELL UPON.

1. The popular appreciation of the word of God. “All the people spake unto Ezra the scribe to bring the book of the law” (verse 1). So far was Ezra from being obliged to urge the people, to gather together and listen to the law, that they themselves called for its production, and demanded that it should be read to them. They hungered for the bread of life; they craved to hear the word of the living God. And when their wish was granted they showed themselves in real earnest, for they remained six hours eagerly listening as the law was read and expounded. Ezra “read therein from morning until midday and the ears of all the people were attentive unto the book of the law” (verse 3).

2. The ministerial function in regard to it. “Ezra the scribe stood upon a pulpit of wood and beside him stood Mattithiah and Shema,” etc. (verse 4); “also Jeshua and Bani,” etc. (verse 7); and ‘”they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading” (verse 8). Here were two valuable things:

(1) the distinct reading of the word of God;

(2) the explanation of any obscure words or sentences, or, as we have it, “giving the sense,” or “causing the people to understand the law.”

II. TWO INFERENCES THEREFROM WE MAY SAFELY DRAW. We may safely reason

1. That we now should show a still greater popular appreciation of the word of God. For we must consider how much more we have than they had, or than David had when he exclaimed how he 6, loved the law,” and when he preferred it to bodily gratification and worldly treasure (Psa 19:1-14.). We have not only more in quantity, but much of that which ought to be to us more deeply interesting. We have, beside the “law of Moses which the Lord had commanded to Israel” (verse 1),

(1) the history of the Jews in the land of promise;

(2) the Psalms of David;

(3) the wisdom of Solomon;

(4) the inspired utterances of many prophets;

(5) the letters of apostles; and above all,

(6) the very word of Jesus Christ himself, and the story of his redeeming love, with

(7) the revelation of the golden city of God.

How should we hunger and thirst for this bread, for these waters of life; how should we be “very attentive to hear him“

2. That there is as much need now as ever of the ministerial function. For though indeed we have the word of God written in our own tongue, in our own home, and under our own eyes, there remains, and will remain, the important function of

(1) expounding the sacred word. There are words and sentences, chapters and books, “hard to be understood;” there are now more things than there were then to harmonise; there is the connection between the two Testaments to explain; and there are heights which only some can climb, depths to which only a few can dig, treasures which only “the ready scribe” can reach, and these it is well to bring forth that all may be enriched. Moreover, the ministers of Christ, like Ezra and his companions on this eventful day (verse 6), have the high and noble function of

(2) leading the people in prayer and in thanksgiving; reverently addressing God, carrying the hearts of all with them, bearing on the wings of their earnest words the thoughts and feelings of the people heavenwards to the very throne of God, so that “all the people shall answer, Amen, Amen,” and “worship the Lord” in spirit and in truth (verse 6). There is no higher or greater service man can render man than that of helping him to come into close and living fellowship with the Father, the Saviour, the Sanctifier of his spirit.

III. ONE ABIDING FACT. The fitness of the sacred Scriptures for every child of man. Men, women, and children, “all that can hear with understanding,” gather still to hear the word of God. There is not, nor will there ever be, a book inspired of man that can interest and instruct, comfort and guide, our race like this book “given by the inspiration of God.” Childhood will never read with such devouring eagerness such stories elsewhere as those of Joseph and Moses and Daniel, and of the babe that was cradled in the manger at Bethlehem. Youth will never learn elsewhere to remember its Creator as it learns here in the stories of Samuel and Josiah, and of him who “grew in wisdom and stature, and in favour with God and man;” here prime will learn, as nowhere else, that man cannot “live on bread alone,” or grow rich only by making money and building fortunes; here sorrow will ever find its sweetest solace, its best and holiest balm, and sickness its one untiring Companion; and here death itself loses its darkness and its sting, as these pages speak to it of him who is “the Resurrection and the Life.”C.

HOMILIES BY J.S. EXELL

Neh 8:1-18

The word of God in a threefold relationship.

I. THE WORD OF GOD AND POPULAR DESIRE. “And they spake unto Ezra the scribe to bring the book of the law of Moses, which the Lord had commanded to Israel.”

1. The desire of the people for the word of God.

(1) Natural. It was interesting as their national history.

(2) Wise. The word of God is of the highest value to the human soul.

(3) Prophetic. The word of God shall one day be the delight of a sanctified humanity.

2. The attitude of the people toward the word of God.

(1) Attentive.

(2) Intelligent.

(3) Persevering.

(4) Reverent.

(5) Prayerful.

II. THE WORD OF GOD AND SPIRITUAL EMOTION. “This day is holy unto the Lord your God; mourn not, nor weep. For all the people wept, when they heard the words of the law” (verse 9). There is much in the word of God to awaken human emotion; its record of sin must inspire grief; its tidings of Divine mercy should beget joy. The emotions awakened by the word of God must be

1. Enlightened.

2. Appropriate (verse 11).

3. Benevolent (verse 10).

III. THE WORD OF GOD AND CHURCH ORDINANCE.

1. Church ordinances should be remembered.

2. Church ordinances should be Scriptural.

3. Church ordinances should be joyous.

4. Church ordinances should not be exclusive.E.

HOMILIES BY R.A. REDFORD

Neh 8:8-12

Penitence turned into praise.

I. ALL TRUE REJOICING MUST BE FOUNDED ON RECONCILIATION WITH GOD.

1. The righteousness of God in his law, while it condemns man, and makes the people to weep when they see their sin in its light, is yet declared not for condemnation, but for reconciliation.

2. The true ministers of God will proclaim mercy, not judgment, as the substance of their message. “This day is holy unto the Lord your God; mourn not, nor weep.” There is a time to weep, but there is a time to turn tears to praise.

3. The joy of the Lord which is our strength will be expressed in no mere selfish forgetfulness of him and of our neighbour, but in cheerfulness and beneficence; our own portions will be the sweeter when we send help to those for whom nothing is prepared.

II. THE CONVERSION AND REFORMATION OF A PEOPLE MUST BE EFFECTED THROUGH THE WORD OF GOD. They “understood the words which were declared unto them.” A ministry which leaves the people either without the word or without understanding the word is no ministry of God.R.

HOMILIES BY W. CLARKSON

Neh 8:9-12

Religious emotion.

The scene through which the redeemed and now secured nation was passing was fruitful of excitement. Everything conspired to affect the minds and stir the souls of the people. Large multitudes are soon wrought into intense feeling, and all that the assembled Israelites were then seeing, hearing, and doing,this, taken with all they. recalled of old scenes and past glories, and these experiences and recollections mingled with reviving hopes of future freedom,all together moved and swayed their souls with powerful emotion; and “all the people wept” (Neh 8:9). It was an interesting instance of religious emotion, and what followed teaches us

I. THAT RELIGIOUS EMOTION MUST BE MANFULLY CONTROLLED (Neh 8:9). Nehemiah and Ezra, and “the Levites that taught the people, said unto all the people, This day is holy unto the Lord your God; mourn not, nor weep” (verse 9). “So the Levites stilled all the people, saying, Hold your peace, for the day is holy; neither be ye grieved” (verse 11). Emotion needs control and correction when

1. It is in danger of being carried to excess. Under some circumstances, such as these of the text, when a very large number of people were all agitated by the same feelings, and each communicated something of his own enthusiasm to his neighbour, it is in serious danger of running into mere physical excitement. Such nervous excitement is perilous, for

(1) It deludes the hearts of men with the idea that they are intensely religious when they are the subjects of a bodily rather than a spiritual affection.

(2) It often carries its subjects to religious and even bodily excesses, which are both guilty and harmful. All religious emotion is, on this ground, to be carefully controlled. It has its place and its use in the Church of Christ, in the spreading of the kingdom; but it is a thing to be watched and guarded in the interests of morality and religion. It needs correction when

2. It takes a wrong direction. Weeping was ill-timed on this occasion. It was a “day holy unto the Lord” (verse 9); they were “not to mourn nor weep.” It was unbecoming the occasion. At such a time the air should not be burdened with sighs and groans; it should be resonant with shouts and songs. Often our religious emotion is misplaced, ill-timed: we lament when God would have us “sing with joy,” or we make ourselves merry when we have reason to humble ourselves in the dust.

II. THAT JOY SHOULD BE THE PREVAILING NOTE IN OUR RELIGIOUS EMOTION (verse 10). “This day is holy unto our Lord: neither be ye sorry; for the joy of the Lord is your strength” (verse 10). It was not in accordance with the law and the will of God that sorrow should be associated with a holy day. The high priest, with “holiness to the Lord” on his mitre, was not allowed to mourn as others might, or when others did (Le Ezr 10:6; 21:10). Sin and sorrow, holiness and joy, these are the right companions. “With the voice of joy and praise” we should “keep holyday” (Psa 42:4). With rejoicing hearts, full of the joy of thankfulness and hope, we should sit down to the table of the Lord. “Rejoice in the Lord alway: and again I say, Rejoice” (Php 4:4). Joy, one of the “fruits of the Spirit,” is commended to us with a fulness and frequency in the word of God which may well make us ask ourselves whether we are not negligent in this matter. Joy in Christ Jesus is a grace

(1) which we are repeatedly summoned to show;

(2) which makes us resemble him as he is, crowned with glory and joy;

(3) desirable for its own sake, as obviously, intrinsically better than either sorrow or apathy;

(4) which is a sign and source of spiritual strength.

“The joy of the Lord is our strength” (verse 10). It is so, for it is both the sign and the source of it.

1. It is the utterance of our spiritual nature; not when it is weak through sin, but when made whole through the power of Christ, and when the “power of Christ” most rests upon us.

2. It is an incentive and encouragement to ourselves to proceed in the path of heavenly wisdom. The Christian man of downcast spirit and dreary views must be under a constant temptation to leave the path; but he who finds not only rest and peace in Christ, but also “joys in God, and delights himself m the service of his Saviour, has the strongest inducement to walk on in the way of life.

3. It is the means of usefulness to others. They who are “in Christ” would be “strong in the Lord,” and they would be strong in him that they may be strong for him, extending his kingdom, and winning souls to his side. But how become thus strong for him? By the simple, natural exhibition of a joyous spirit in all spheres and relationships; by constraining the wife, the husband, the children, the servants, the fellow-workmen, etc; to feel that the knowledge of God as a heavenly Father reconciled in Christ Jesus,the trust, the love, the hope which are in him,that this does gladden the spirit and brighten the life as nothing else can. By so doing we shall be strong for Christ. The joy of the Lord will prove to be our strength.

III. THAT STRONG RELIGIOUS FEELING FINDS AN ADMIRABLE VENT IN PRACTICAL KINDNESS. “Go your way,” etc. (verses 10, 12).

1. A right channel it finds in “eating and drinking fat and sweet things,” so that this be characterised by

(1) moderation, self-restraint, and

(2) thankfulness the recognition of the hand of the great Giver of all good. But,

2. A better channel in “sending portions to them for whom nothing is prepared” (verse 10). Better far to feel that we are loading another’s table with sweet things where they are seldom found than to be helping ourselves to the most delicious morsels from our own; no source of happiness at once so sure and so pure as in being like the bountiful Father, and opening the hand to satisfy the wants of those who are in need.C.

Fuente: The Complete Pulpit Commentary

Neh 8:1-18

1And all the people gathered themselves together as one man into the street that was before the water-gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the Lord had commanded to Israel. 2And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding [that understood in hearing] upon the first day of the seventh month. 3And he read therein before the street that was before the water-gate from the morning until midday [from the light until half of the day], before the men and the women, and those that could understand [and the understanding]; and the ears of all the people were attentive unto the book of the law. 4And Ezra the scribe stood upon a pulpit [tower] of wood, which they had made for that purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah and Meshullam. 5And Ezra opened the book in the sight [to the eyes] of all the people; (for he was above all the people;) and when he opened it, all the people stood up. 6And Ezra blessed the Lord, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, 7and worshipped the Lord with their faces to the ground. Also [and] Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand 8the law: and the people stood in their place. So [And] they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. 9And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the Lord your God; mourn not, nor weep. For all the people 10wept, when they heard the words of the law. Then [And] he said unto them, Go your way, eat the fat [fat things], and drink the sweet [sweet things], and send portions unto them [him] for whom nothing is prepared: for this day is holy unto 11our Lord: neither be ye sorry; for the joy of the Lord is your strength. So [And] the Levites stilled all the people, saying, Hold your peace, for the day is holy; neither be ye grieved. 12And all the people went their way to eat, and to drink, and to send portions and to make great mirth, because they had understood the words that were declared unto them. 13And on the second day were gathered together the chief of the fathers of all the people, the priests and the Levites, unto Ezra the scribe, even to understand [consider] the words of the law. 14And they found written in the law which the Lord had commanded by [by the hand of] Moses, that the children of Israel should dwell in booths in the feast of the seventh month; 15and that they should publish and proclaim [cause the voice to be heard and to pass] in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine [oil-tree] branches, and myrtle branches, and palm branches, and branches of thick [thick-leaved] trees, to make booths, as it Isaiah 16 written. So [And] the people went forth, and brought them, and made themselves booths, every one upon the roof of his house [upon his roof], and in their courts, and in the street [square] of the water-gate, and in the street [square] of the gate of Ephraim. 17And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua, the son of Nun unto that day had not the children of Israel done so. And there was 18very great gladness. Also [And] day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly according unto the manner [statute].

TEXTUAL AND GRAMMATICAL

1 Neh 8:6. . This frequent combination, the former verb being never without the latter, indicates the two steps of the movement: they stooped and bowed down. The verbs , and are stronger than .

2 Neh 8:7. The Hiphil of is used in Neh 8:7-9, with the true Hiphil force; but in Neh 8:2-3; Neh 8:12, it has the Kal sense.

3 Neh 8:10. for , by suppression of the relative, which is far harsher than the Eng suppression of the antecedent, e.g. Honor to whom honor is due. Comp. 1Ch 15:12.

4 Neh 8:17. Notice the alliterative use of the three roots , and .

EXEGETICAL AND CRITICAL

The Instruction of the People

Neh 8:1. Street.Rather square or plaza.The water-gate, according to our view (see on Neh 3:26; Neh 12:37), was an inner gate connected both with the temple and with the subterranean water galleries of Ophel, by which there seems to have been a large open square for public assemblies. (See Excursus). Ezra the scribe,Ezra hassopher. In the next verse it is Ezra the priest,Ezra hakkohen. This is the first mention of Ezra in the book of Nehemiah. He had come to Jerusalem thirteen years previously, with about three thousand returning Jews (1754 males), holding a commission from Artaxerxes to appoint magistrates in Juda. He had forced the Jews to separate from their heathen wives, and had then probably returned to Persia, as we find the Jews had relapsed into their former condition. As we do not meet with his name in Nehemiah till now, it is probable he followed Nehemiah to Judea to assist him in another movement of reform.

Neh 8:2. All that could hear with understandingLit., All that understood in hearing, i.e., those old enough to understand. The first day of the seventh month.This was a special Sabbath, a memorial of blowing of trumpets, a holy convocation. (Lev 23:24). A specific offering was appointed for that day, beside the burnt-offering of the month. (Num 29:1-6).

Neh 8:3. From morning.Lit., from the light, i.e., from daylight or an hour as early as was available. The reading must have occupied at least six hours. About one-quarter of the Pentateuch might be read in that time.

Neh 8:4. Pulpit.Probably the same that is called stairs in Neh 9:4. The word here is strictly tower and there ascent. It was doubtless a very high platform so as to overlook a large crowd. (Comp. Neh 8:5). Anaiah.See Neh 10:22. Urijah.See Neh 3:4. Hilkiah.Not the Hilkiah of Neh 12:7. He lived in Zerubbabels day. Maaseiah.See Neh 12:41. Malchiah.See Neh 10:3. Zechariah.See Neh 12:41. Meshullam.See Neh 10:7. All these named as standing with Ezra may have been priests. If so, the Anaiah of Neh 10:22 must be a different one from this one here named. As far as we can trace the other names, they appear to be priests.

Neh 8:7. Jeshua.See Neh 10:9. Bani.See Neh 10:13. Sherebiah.See Neh 10:12. Jamin.Perhaps the Benjamin of Neh 3:23. Akkub.See Neh 12:19. Shabbethai.See Neh 11:16. Hodijah.See Neh 10:10. Maaseiah.Probably not the Maaseiah of Neh 8:4, or of Neh 10:25, or of Neh 11:5, but possibly the Maaseiah of Neh 3:23. Kelita.See Neh 10:10. Azariah.Perhaps the priest mentioned Neh 10:2. Jozabad.See Neh 11:16. Hanan. See Neh 10:10. Pelaiah.See Neh 10:10. And the Levites,i.e., and other Levites, for the thirteen mentioned were Levites. These Levites seem to have read after Ezra and to have explained it to different parts of the crowd, while the Amens, the lifting up of the hands, the bowing and the worshipping (in Neh 8:6) occurred at intervals during the reading. The explanation may have been principally of archaic Hebrew words.

Neh 8:8. So they read.That is Ezra read and the Levites re-read and explained where necessary.

Neh 8:9. The Tirshatha.See on Neh 7:65. The holiness of the day is used as an argument against mourning. Note the fact that the high-priest on whose mitre was written Holiness to the Lord, was forbidden to mourn. (See Lev 21:10. Comp. Lev 10:6).

Neh 8:10. Send portions.See the spirit of this enjoined in Deu 16:11-12, with regard to the Pentecost season.

The joy of the Lord is your strength,i.e., a mirthfulness which springs from right relations to God is an element and sign of spiritual strength.

Neh 8:13. To understand.Rather, to consider.

Neh 8:14. In the feast of the seventh month,i.e., the feast of tabernacles. See Lev 23:34-43.

Neh 8:15. This is a pregnant sentence, thus: And that they should publish and proclaim in all their cities (Lev 23:4); so they proclaimed in Jerusalem, etc. The order is given on the 2d of Tisri, and the work is done in readiness for the 15th. The narrative runs the two together, confusing the time to the careless reader. Unto the mount,i.e., mount of Olives. Pine branches,al etz shemen, branches of the oil-tree (Isa 41:19). Mr. Houghton (in Smiths Dict.) thinks it may be the Zackum or Balanites gyptiaca. Branches of thick trees,ale etz avoth; either specifically branches of the Avoth tree, or branches of tangled trees.

In Lev 23:40, the command is to use,

1. The fruit of goodly trees.
2. The leaves of palm trees.
3. The boughs of Avoth trees.
4. Willows of the brook.
Here the olive tree, the oil tree, and the myrtle would come under the first head (fruit being used for any produce), while the willow-tree is omitted, perhaps because there happened to be none near Jerusalem at that time.

Neh 8:16. Street of the water-gate.See on Neh 8:1.Street of the gate of Ephraim.From 2Ki 14:13 and Neh. Neh 12:39, we see that this gate was near the north-west corner of the city, between the broad wall and the old gate, the old gate and cornergate being perhaps the same. According to Keil, the Gate of Ephraim may have been attached to the broad wall and not have been destroyed. Hence it is not mentioned in chap. 3. There was, we may suppose, a large open place in the N. W. part of the city, corresponding to that by the water-gate in the S. E. part.

Neh 8:17. Done so.That is, kept the feast of Tabernacles with such gladness.

Neh 8:18. He read,i.e., Ezra.

They kept the feast,i.e., of tabernacles. They had been from the second day (Neh 8:13), to this the 15th day of Tisri (Lev 23:34) preparing for it. The solemn fast-day of the 10th of Tisri had doubtless been excepted. It is passed over without mention in the narrative. A solemn assembly, atzcreth (comp. Lev 23:36; Num 29:35; Deu 16:8; Jer 9:2; Amo 5:21). It seems to have been something more than the mikra-kodesh (holy convocation), and yet what more we cannot say. It is applied to the last day of the feast of tabernacles and to the last day of the passover week. Josephus (Ant. 3, 10, 5) applies it to Pentecost (in the Greek form Asartha), as especially belonging to that day, which is the use of the word by the later Jews.

HISTORICAL AND ETHICAL

1. The constant study of Gods word by the people was always, and is still, a distinguishing characteristic of the Jewish nation. The Levites were originally entrusted with the duty of reading the law before Israel every seventh year (Deu 31:9-13), and when Jehoshaphat (2Ch 17:7-9) sent Levites throughout all the cities of Judah to teach the people from the book of the law of the Lord, he was doubtless using the Levites in a way familiar to the nation from the first. Gods people were to keep in mind that they were not to follow the light of nature, but to consult the divine oracles for all their guidance (Rom 3:2).

Redemption was a plan, and the Church was a scheme, and the soul of the scheme was the written word of God.

2. The tears of penitence naturally lead to joy. When men mourn for sin, the Lord comforts them, saying: Go your way, eat the fat and drink the sweet. The sinful woman who bathed our Saviours feet with tears heard him say: Go in peace (Luk 7:50). There may have been much that was only mere excitement, without a religious basis, both in the weeping and the merriment of this month of Tisri; yet we cannot but believe that there was a nucleus of true devotion in the movement, a mark of the holy succession that reached down to Simeon and Anna.

3. The booths of the tabernacle-feasts were memorials of the booth life of Israel (on leaving Egypt) that began at Succoth. The memory would encourage humility and gladness, bringing the thoughts of the people back to first principles, and making them to feel the Divine presence and protection (see Lev 23:43). The roofs of the houses were battlemented so as to preclude danger (Deu 22:8) and the houses were low. The building of booths on the roofs was therefore a very natural thing. They would not be in the way of the multitude, and would have in each case somewhat of domestic privacy.

HOMILETICAL AND PRACTICAL

Neh 8:1-12. The holiday of the Lords congregation. 1) Its cause: the exterior one lies in the time, it is the seventh month, the true one in the proofs God has given, since He has secured the existence of the congregation before the world, fortified their city, etc. 2) Its celebration. The congregation shows a longing for Gods word, uses it in good order, and listens to it with reverence. 3) Its blessing: sadness turned into joy. The ever permanent elements in the true service of God. 1) On the side of the congregation: hunger for the word of God. 2) On the side of the teachersthe right handling of the word of Godcommences with the praise of God, which awakens the assenting acknowledgment of the congregation, communication of the divine word, the explanation and application of the same. On both sides resignation to Gods word and being.Bede: Rogaverunt ipsi pontificem suum, ut allato libro mandata sibi legis, qu agere debeant, replicaret, ut cum civitate dificata, operis quoque placiti Deo structura consurgeret, ne sicut antea propter negligentiam religionis civitatis etiam ruina sequeretur.Starke: Even the common people must take care that they shall have the word of God pure and clear. Young people should be made to listen to the divine word from their childhood, that they may learn to fear God. If in the Old Testament all without exception have been obliged to listen to the law, how inexcusable it is if the papacy does not allow this to the people. Hearers should not become tired and impatient even if the sermon is rather long. The principal part of the service of God consists in praise, and in this we resemble the God-praising angels. The singing of Collects, prayers and Thanksgivings should be in an intelligible language, that the hearer may understand and be able to respond Amen. The Amen in a public assembly should be sung by each and all. If we should bow the knees of our hearts in particular before the Lord, it is proper that in outward gestures also we should show our humility before God. Preachers must not forget prayer in the arrangement of divine service. If teachers publicly kneel down and pray to God, it is proper that the hearers also should fall upon their knees with them. Teachers should aim at lucidity in explaining the word of God. If God gives us a joyful day we should not forget the poor.

Rejoice in the Lord always! That Isaiah 1) possible, for in communion with the Lord we have consolation, promise, help, refreshment, etc., in spite of all the calamities and difficulties of earth. 2) Necessary; for every day is holy to the Lord, and our conduct must always honor the Lord. 3) Wholesome; for joy in the Lord is our strength, and puts us in the position to wait with patience, makes us skilful, and guards us from all straying. Joy in the Lord is our strength, for 1) in ourselves we are weak and hesitating. 2) In the fulness of the Lord is grace for grace. 3) Precisely the joy in the Lord is fitted to cause us to have all that is comprehended in strength. With the prayer, gladden me with Thy help, and let my joy in Thee be my strength, can one gain anew each day consolation and joy, whatever task be before him.

Neh 8:13-18. The festival of the people. 1) Its foundationthe divine commandGod wishes that the congregation should celebrate the holiday. 2) Its form; it exhibits itself also externally; in the Old Testament by booths, which have their signification; in the New Testament through other ceremonies, which are not less full of meaning. 3) Its effect. Resignation to Gods word and will, and from that a glorification of the entire life.Starke: Christians have in the world no continuing city, and their life is vain and fleeting. Well for them, then, if they strive to dwell in the eternal tents. Heb 13:14. As the Jews had their holidays and festivals, so have we Christians, but upon the condition of Christian freedom. Coloss. Neh 2:16. The exercise of true religion gives a tranquil heart and joyful conscience; but false worship gives much annoying trouble, and tortures the conscience.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This is an interesting chapter, for it records the solemn manner in which Nehemiah caused the law to be read in the presence of the people.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

(1) And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel. (2) And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month.

The first day of the seventh month was a remarkable day in the estimation of Israel, for the Lord had appointed that an holy convocation should be observed on that day; (Num 29:1 .) and the blowing o f the trumpets. The various days and services by this ceremony of the blowing of trumpets, were all significant of the year of redemption. It must have been an animating sight to have beheld Israel once more gathered together in the great street of the city, even their beloved city of Jerusalem, to hear again after the ancient method, the law of God read to them by a scribe. But Reader! think of your privileges in having the gospel of salvation proclaimed every day, in every street and city, which is not as the law, the ministration of death, but the power of an endless life in Jesus. And if all Israel gathered as one man upon this occasion, how inexcusable are those who stay away from the house of God, and neglect to hear the wholesome truths of redemption.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

The Word of God

Neh 8:8

This chapter is a wonderfully beautiful story of the way in which the people gathered together to hear the Word of God, and what the effect of that hearing was upon their life from that time forward. The people desired the Word of God to be read to them, and the people who were waiting were met by the priest, who was willing. When priest and people are thus united, there will always follow blessing.

I. Notice the reception of the Word of God. When Ezra read we are told the people stood. What an example this is. The people stood up according to the Jewish custom to hear the Word, and indeed in certain parts of the Christian Church today, as in former days, the people always stand up when the lessons are being read. That is the reason why we stand up during the Gospel in the Communion Service. It is the last remnant of an old custom, showing our reverence for that part of the Word of God which has to do directly with the Lord Jesus. We cannot be too reverent with the Word of God.

And then notice their reverence in their worship. When they stood up Ezra blessed God and the people answered, Amen. They were in the presence of God. And then with carefulness they listened, and Ezra not only read, but he gave the sense of it.

II. From the reading and the reception, let us notice now the result. The first thing that resulted from this reading of the Word of God was a sense of sin. They began to weep and to cry. Why? Because they were conscious that their life had not been according to that Word that God had laid down, the law about those feasts which they had neglected and disregarded.

And then there comes a second result a sense of peace. For we are told distinctly that Ezra and Nehemiah, and they that taught the people, said: ‘Do not be sorry, for the joy of the Lord is your strength’. That is to say, You have heard the law and you have not obeyed it; if you obey the law now, the result will be peace. ‘Great peace have they that love Thy law.’ And so it is when the Word of God comes for the first time into contact with our life. We are convicted of sin and condemned in the sight of God. That is the first result of coming into contact with God’s Word.

But the very Word that brings us to a sense of our sins brings us the means whereby our sins can be forgiven, and the joy of the Lord comes to that man who accepts and follows that Word. The Word of God at once condemns us because of our sin, and then it shows us how there is no condemnation to them that are in Christ Jesus, who have accepted Him as their Saviour and Friend. So they forbade the people to be sorrowful: they urged them to joy: ‘The joy of the Lord is your strength’. And then they not only told them to be joyful, but they were told to share the blessedness: ‘Go your way, eat the fat and drink the sweet, and send portions unto them for whom nothing is prepared…. Neither be ye sorry. And so they stilled and quieted the people. And that will always be the result when a man comes into contact with God’s Word, and receives God’s Word into his heart. That man will always long to share the blessing with some one else. He will pass it on; he will send the Gospel to those who have not yet received it, or realized the power and blessedness of the Gospel of Jesus Christ.

The Bible must always be the centre of our Church life. The Word of God must be preached, not the word of man; and the Word of God must also be pondered. Ezra did his part, and the people did theirs. You may have the most faithful ministry, but without a response on the part of the congregation that ministry will count for practically and comparatively very little. The Word of God must be pondered day by day. If you will take God’s Word and ponder it for yourself, you will find the power and the blessing and the peace of it in your life.

The Word of God must also be practised. These people put their Word of God into practice. They at once observed God’s law about the Feast of Tabernacles. They at once shared their blessings with those who had none; they showed the joy of the Lord in their life as well as on their lips. That is what we want and long for in connexion with all congregations the Word of God as the centre of Church life. But in order that this may be so, the Word of God must be the core of individual life. Our life will be a life of repentance, of joy, of peace, of love, of wholehearted devotion, and obedience, and unselfish sympathy, and regard, just in proportion as the Word of God is the core and centre of our being. If you want to know how this should be so, the Word of God must be desired. These people desired the Word of God. St. Peter says we are to desire the sincere milk of the Word, that we may grow thereby.

There must be not only desire, but attention to the Word of God. The people heeded, and with the attention came reception. They received the Word of God into their very life. And then there was reproduction. They translated that Word into practice, and the Word became the power of God in their life. And if you and I will see that this is so in our individual life, God, even our own God, will bless us.

References. VIII. 8. A. N. Obbard, Plain Sermons, p. 26. VIII. 9, 10. J. Hamilton, Faith in God, p. 303.

Strength in Joy

Neh 8:10

The wall of Jerusalem had been built by those who had returned from captivity, and the people being assembled the law of the Lord was read to them. And when they heard the law they wept. But they were told that their tears soiled the garments of joy with which God in His good providence had clothed them. And besides, and of greater importance still, sorrow would weaken their hands in the great work which still remained to be done. Joy was what God had vouchsafed to them, and what they needed for their work. They needed strength; and the joy of the Lord, not weeping, was the well from which it must spring.

See how the joy of the Lord gives

I. Strength for the Discharge of Duty

II. Strength to Resist Temptation.

III. Strength to Bear Troubles.

IV. Strength of Perseverance and Hope.

If, then, the joy of the Lord is a man’s strength, it must be his bounden duty to cultivate it, and, with God’s help, enlarge it. The man is sinful as well as unwise who holds stubbornly by sorrow and depression. Let faith in God lead us ‘with joy to draw water out of the wells of salvation’.

References. VIII. 10. Spurgeon, Sermons, vol. xvii. No. 1027. E. A. Draper, The Gift of Strength, p. 56. W. J. Hocking, Christian World Pulpit, vol. xxxix. 1891, p. 6. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, Ezra, and Nehemiah, p. 379; see also Greed and Conduct, p. 83; Sermons Preached in Manchester, p. 149. Blair’s ‘Religious Joy as Giving Strength and Support to Virtue,’ Sermons. Jay’s ‘The Christian in his Spiritual Joys,’ Works, vol. vi. p. 249. C. Simeon, Works, vol. iv. p. 293. Dr. Samuel Cox, ‘Christmas Homily,’ in Congregationalist, 1872, p. 710, and the same in his Biblical Expositions, p. 124. Maclaren’s, ‘The Joy of the Lord,’ Sermons Preached in Manchester (1st Series), p. 136. Mackennal in Life of Christian Consecration, p. 146. IX. 17. Spurgeon, Sermons, vol. xx. No. 1272.

Fuente: Expositor’s Dictionary of Text by Robertson

The Curse Turned Into a Blessing

Neh 8:2

Refers to the time when Balak sent for Balaam to curse Israel.

I. God Turns His Own Curses into Blessings.

1. Toil: leads to self-denial and self-sacrifice.

2. Difficulty: calls forth energy and develops strength.

3. Danger: awakens courage and fortitude.

4. Pain: reminds us of the evil of sin.

5. Sorrow: acts as a refiner’s fire.

II. God Turns Man’s Curses into Blessings. The crucifixion of Christ was the means of man’s redemption.

The blood of the martyrs was the seed of the Church.

F. J. Austin, Seeds and Saplings, p. 80.

References. XIII. 2. B. J. Snell, Christian World Pulpit, vol. li. 1897, p. 153. XIII. 11. J. H. Jowett, Christian World Pulpit, vol. xxxix. 1891, p. 92. Ambrose Shepherd, The Gospel and Social Questions, p. 73. XIII. 15-22. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, Ezra, and Nehemiah, p. 391.

Fuente: Expositor’s Dictionary of Text by Robertson

Neh 8

1. And all the people gathered themselves together as one man [the unanimity rather than the number is emphatic here] into the street that was before the water gate; and they spake unto Ezra [who appears in this book for the first time, having probably been at the court for twelve years] the scribe to bring the book of the law of Moses, which the Lord had commanded Israel.

2. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding [men, women, and children who had reached years of discretion], upon the first day of the seventh month. [As the seventh was the most important month, in a religious sense, so the first day, the Feast of Trumpets, was the most important new moon ( Lev 23:24 ).]

3. And he read therein before the street that was before the water gate from the morning [from daylight] until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law.

4. And Ezra the scribe stood upon a pulpit of wood [ lit. a tower of wood. Fourteen persons, however, were on what is afterwards called a platform, or stair, by his side], which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam.

5. And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up:

6. And Ezra blessed the Lord, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the Lord with their faces to the ground.

7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people stood in their place.

8. So they read in the book in the law of God distinctly, and gave the sense [expounded obscurer passages (see note, post, p. 246)], and caused them to understand the reading.

Preaching and Hearing

The month was the most important month in all the year, viewed from a religious standpoint; and the day was the most important day in that supreme ecclesiastical month. The time, therefore, was favourable. There is help in circumstances.

Here is a splendid popular demand “all the people gathered themselves together as one man, … and they spake unto Ezra the scribe, to bring the book of the law of Moses.” That demand will be one day repeated. There is no book so much neglected now as “the book of the law” whether it come in the form of Mosaic statute, or evangelical injunction. It is hurried over, read perfunctorily; most of it is read at times, taking all the year round: but the people have not yet risen in all their magnitude, in all the pomp of their simplicity, in all the eagerness of their hunger, and demanded to have the Bible read. So practically there is no Bible: it is read in patches and portions; the great circle of it is not measured, the full weight of it is not felt; its dignity is broken up into fragments and sections. We may call it poetry and drama, and acute interpretation of human nature, but the time will come when the people will say, Is there nothing written upon the subject of oppression, unrighteousness, illtreatment, injustice, slavery? Has no man ever spoken about this? Has God sent no message from heaven about it? If he has, where is it? Read it! There is a kind of inspiration in hunger. When men speak out of felt necessity, they speak loudly; they do not muffle their tone so as not to be heard, but they speak poignantly, emphatically, pathetically, most audibly, and what is wanting in mere vocal strength is made up in repetition. The rock is hot shattered by a stroke, but by repercussion. Blessed will that day be when the people spring to their feet in the consciousness that somewhere there must be law a right word, a healing message, syllables that should be strokes of anger upon all evil, tones that must be music to all broken hearts. The Bible can wait. It is an awful book to read all through. It is very beautiful in pieces; there are in the Bible portions of Writing which are like little green valleys through which blue streams are running, and we dwell in those valleys, and say, How sweet is God’s word! But great suffering, sorrowing, dying humanity cannot find a way into such green valleys; there are beasts to be fought, there are hills to be climbed, there are hot days to be endured and heavy burdens to be carried, and the Bible makes provision for all. This a book for the open public quarter; this is a book for the ancient church. A book that can wait until the people need it, will be read when they feel that someone has yet to speak the right word. One day men will get tired even of journals, and parliaments, and sectarian churches, and partial institutions, and nostrums of every kind; and then they will cry out for the living God.

Here is a properly constituted congregation “the congregation both of men and women, and all that could hear with understanding,” including servants and children which no church yet includes. Only the open air can hold such an audience. It was a large assemblage, ” The whole congregation together was forty and two thousand three hundred and threescore, beside their manservants and their maidservants.” It is difficult to count them as “men and women.” Many dreamers have done so; some fools have made that mistake. The Bible includes us all. When we get together the Bible looks upon us and says, If a man have an hundred sheep, and one of them be gone astray, doth he not yearn after it, and go after it, and fetch it back again? Go and do the same thing! What we want is family worship; so every one in the house should be there. “Men and women,” “manservants,” “maidservants,” all who could catch the meaning. That is most extraordinary! On great occasions, not little theatrical occasions where there is much trumpeting and a long menu and bad serving, but on great occasions, heroic, superb, morally sublime, we hear nothing about philosophers, poets, well-educated persons, fellows of colleges, but “men and women.” We cannot get the “men and women” to church. They will come one day. Now we get official persons, scribes, pharisees, semi-philosophers, budding geniuses, embryonic agnostics, speculators, gifted men, persons largely certificated. Put thy shoes from off thy feet! When thou comest into God’s house, leave outside as much as possible all decoration and transient distinction, and ambition and pride, and sense of conquest and sense of dignity, and come into God’s house to hear God’s book, broken-heartedly, penitently, in a docile spirit, saying, Speak, Lord, for thy servant heareth; Lord, what wilt thou have me to do? Tell me thy will; make my heart understand it, and make me obedient to all its claims. We should then have profitable hearing, because we should then get down to the broad human line. The preacher cannot get at the man because of the fashions: he is befeathered and decorated and wrapped round with coloured bandages, or he is internally preoccupied with prejudices, ignorance, self-will, vanity. Somehow we cannot get at the naked needy heart It would be convenient to blame circumstances, but it would be not only convenient, it would be unjust. “Blessed are they which do hunger and thirst after righteousness: for they shall be filled.” That is the promise; these are the simple conditions. If we fill our ears with the cotton-wool of prejudice and self-will, we should hear nothing but noise. Circumcise your hearts, circumcise your ears; want to hear the truth, and you will catch its solemn tone.

Here is a thorough Bible reading, “And he read therein before the street that was before the water gate from the morning until midday.” Who will do that now? The church is draughty let us get out of it as soon as we can! It is often draughty in the open air too. “From the morning until midday.” How hungry they were! How plentifully they regaled themselves on heaven’s bread! Blessed now above all the sons of men is the man who can preach briefly. His renown is from the rising of the sun to the going down of the same. Who could bear to hear one of Paul’s epistles read right through at any service? This can only occur as a thorough exercise in Bible-reading when the people are prepared for it. There is no book like the Bible; again and again we have said, it has everything in it. The last novel that touches the truth of human life is in the Bible. But this cannot be realised except by long, continuous, patient, exhaustive reading. Sometimes when starting upon a walk we feel as if we should make it a short one, tor we are weary and disinclined to exercise; but the sun shines brightly and the air is fresh, and we purpose to advance at least to yonder corner, and then we feel a little better and proceed still further; then the blood begins freely to circulate, and we get all our powers into action, and resolutely say, We must make a long walk of this; this day is to be eaten up as food is eaten by a hungry man; this is a vision of light, and must be gazed upon; this is a great gift from heaven. Hour after hour passes, and every field is Eden and every prospect tinged with heaven. It is so with God’s book: we begin at the right place, and read on, and we want to see what occurs after that, and then, and what next. There have been men who have been so fascinated that they have read the book almost at one sitting; then they knew whether the book was of heaven or of earth. We want thorough Bible-reading, systematic study of the Scriptures. But men cannot endure it. There have been congregations that have been lessened because the minister persisted in reading God’s book. But on some we must “have compassion, making a difference.” That little word occurs in the scorching judgment-letter of Jude.

Here is a properly supported ministry. In Neh 8:4 , we find that Ezra is not alone. Ezra stood upon a pulpit that is, upon a tower of wood: but there were men on the right hand and men on the left hand, and they stood there in significant attitude, saying, We are with this man; his is the one voice, ours is the unanimous sympathy. Thus should it be with every congregation. The single reader should feel that he is speaking for a multitude. One pleading voice should realise that it is uttering the need of humanity or speaking the Gospel of Christ. Men should assist at every service. There should at least be a God bless you! when the minister is most commonplace, for then he may have gone a long way down to heal some heart whose education is backward. If we pine pedantically for dazzling and overwhelming originality, we have ceased to be men, and have become but mere figures, ill-regulated and ill-furnished dramatists at best. Every sermon cannot be for every man. There are portions of Scripture which we do not need every day. But when any portion of Scripture is read or expounded there should be wise people in the congregation who should say, Though we do not at this moment personally need this testimony, there are some who do need it: Lord, open their eyes, and their understanding, and their hearts, that thy message may not be in vain.

Here is a significant act, “And Ezra opened the book in the sight of all the people.” There is no sublimer act in the education of the world! Not a word does Ezra say. The Church has a Bible written for it. It might be convenient if we could publish a Bible as we publish a newspaper. But here again providence has denied us that idle convenience. Law cannot be new; law cannot be a child of time. Law comes up from eternity, and is always new because it is always old. It is after all a grand thing, ideally and symbolically, that there are towers of wood, pulpits of stone, or platforms of significant width, on which a man may stand, and there open the book in the sight of all the people. We are so familiar with the scene that we do not look at it. But there may be moments when we scrutinise the deeper meanings of things, and in those moments many an act which has become a commonplace will be a reality most vivid and blessed. So it is with the opening of the Bible, that ought to be one of the greatest things in the world. It is nothing. But it shall regain its place. The clasping of the hands that we were used to in childhood shall come to be an attitude of adoration valued by the angels. Do not let us allow all these things to fall into desuetude as if we had advanced beyond their necessity. All these deep human experiences and aspirations are not the creatures of circumstances: they bear upon them divine attestation.

Here is united worship:

“And Ezra blessed the Lord, the great God. And all the people answered, Amen, Amen” ( Neh 8:6 ).

That was responsive worship. Some churches have responsive worship now, and I like it; it seems to me to be right, ideally and sympathetically. If there is anything wrong it must be an unresponsive people, a dumb host. Yet true responsiveness can hardly be planned; it is really not a piece of mechanism; it should be spontaneous, enthusiastic, impressive. If a man is told to say Amen, there is nothing in his saying it, necessarily; there is only in it what he may put into it: but if a man here and there should say Amen, in the midst of a prayer or a discourse, it should not be looked upon as an eccentricity. The eccentric thing, viewed upon a large plane, is monotony. Tell it not among the angels that there are people who can sit in thousands and hear the most burning and tender words of the Lord’s book, and never answer even with a sigh. We have driven enthusiasm out of the Church. We are never weary of declaring that fact, for it is one of the saddest facts in human history.

Here is the right object of reading “to understand the law.”

“So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading ” ( Neh 8:8 ).

There the expositor came in, or the preacher, or the rhetorician that ever-condemned and ever-dreaded person, the rhetorician. That man must have committed murder somewhere; he is so universally disliked. And the voice of the people is said in Latin at least to be the voice of God. What did they do “So they read in the book in the law of God distinctly, and gave the sense,” either vocally or expositionally; for a tone may be a comment, a pause may be an annotation “and caused them to understand the reading.” He preaches well who expounds well; who grapples with his text, and unfolds its secret; who makes the text the sermon, who makes the sermon an amplified text, a vivid, impressive paraphrase. That kind of preaching is not popular. An anecdote will beat it out of the field any day. Let us keep to the law, the written book: what scope for learning! what room for genius! what an opportunity for all the gamut of human emotion and attainment! Some day the pulpit will be natural; then it will make the theatre ashamed of itself, and make all persons who love music hasten to it and press to it, and draw all souls that love reality within its magic touch; then in church men shall laugh and cry, and applaud and stand up, and shout and praise the Lord, and fall into silence more eloquent than speech. To-day the pulpit is a prison.

Behold the happy end of the whole service “The people wept when they heard the words of the law.” That is the right issue of true reading. Weep in hearing a law: is there not a contradiction of terms there? When men hear law do they not stand upright and stiffen themselves, and become resentful or critical or self-defensive? That depends upon how the law is read. The ten commandments might be so read as to make people feel the tears welling into their eyes. We are bad readers. We should make the law sound like gospel. Nehemiah would not have this altogether, so the people were told thus:

“Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the Lord is your strength. So the Levites stilled all the people, saying, Hold your peace, for the day is holy; neither be ye grieved. And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them” ( Neh 8:10-12 ).

Great religious services should end in great festivals.

Prayer

Almighty God, thou hast sent thy prophets unto us to teach us the Eternal Word: we bless thee for their fearlessness, their unselfishness, their unworldiness: may we hear their voice and answer it, not as the voice of man, but as the voice of God. There is music in their tone even when it is a tone of judgment. Yet by them hast thou published gospels to the world, great offers of love, great declarations of mercy; thou hast taught thy prophets to write thy tears, thy heart, thine all-encompassing and ever-enduring mercy. So in this Old Testament we find the New, in the prophecy we find the Gospel, in the ancient time we find the Lamb slain from before the foundation of the world. Thy Book is full of Calvary, the whole revelation is instinct with the spirit of the cross. For this purpose we search the Scriptures that we may find the Lord’s only begotten and well-beloved Son, and put our trust in him who is the Wisdom of God, and the Power and the Righteousness of God, and who is the world’s eternal Saviour. Thou bringest us through all the years one by one; the little day comes in its cloud and vanishes, and the long summer day withdraws its radiant smile, and the year rises and flourishes, and dies and vanishes: this is the way of time; this is the sign of the Lord’s movement. Thou art withdrawing time that thou mayest introduce eternity; thou art teaching us through the little the measure and the value of the great. Oh that men were wise, that they understood these things, that they would consider their latter end; that they would know that God is not taking them from their days but preparing for them their immortality. Regard the pilgrim who when he lays his staff down does not know whether he will live to take it up again, so near is he the other land: the little child, all wonder and surprise and beauty, all ignorance and all trust; feed the little life and nourish it, and if father and mother could forsake it by some miracle of baseness do thou take it up into thine own arms, for it is thine, not theirs; the sick, the ailing, the ill at ease, the weary, the helpless, those who have to encounter the black mysteries of life; not the enigmas of philosophy, but the tragedies of intolerable experience: wanderers that have no home, to whom society would hardly give a foothold, outcasts to whom the day is as the night, and the night as the day, and who are ill and base and villainous because of pressure they cannot resist, who have no chance of being their better selves, and who think that to pray would be to blaspheme. Good Lord, such is thy little world, such is our work in it: to this end have we brought a world built for music, and fashioned for order and knowledge and progress. Great Saviour of the world, teach us from thy cross; thou canst do this, thou wilt do it; that hope may return to our night-world and set some star of shining in its darkness. Bless all thy ministering servants at home and abroad: call them up into the mountain once more, and ordain them again; fill their souls with heavenly music; bring their hearts into sympathy with the passion of the cross; anoint them with the unction from on high, and make them strong in the grace that is in Christ Jesus. And as for merchantmen, enable them to do their business as men would partake of sacrament; may life be holy to them, and righteousness be the light of their day. And as for the housewife whose business lies within the little four walls, the wondrous school, the wondrous sphere of discipline and trial, and sorrow and joy, the Lord’s blessing will not be withheld, the Lord’s blessing will be doubled even to overflowing. Hear us for all churches, all sections of the Church, the whole redeemed Church throughout the world, the great missionary Church. Hear us for those in trouble and peril on the sea. Hear us for all mankind, O thou whose cross is high as heaven, and whose outstretched arms touch the utmost range and bound of life and time. Amen.

Fuente: The People’s Bible by Joseph Parker

XXIV

THE READING OF THE LAW AND RESETTLEMENT OF THE CITIES

Nehemiah 8-13

In Neh 8 we have Ezra coming on the scene again. The date of this appearance is 444 B.C., and we have not heard from him since 456 B.C. He had dropped out of this history for about twelve years. He must have been called away just after his work in 456 B.C. and after a space of about twelve years returned to Jerusalem. The occasion that called him forth then was the reading of the Law.

We come now to look at the work of Ezra, with Nehemiah sustaining him in his work of reform. The great task of Ezra was the bringing of the law of Moses to Jerusalem and the adoption of that as the law of the land for the people. By this law of Moses is doubtless meant the Pentateuch. Ezra had not produced this book of the law thus far. The time had not been ripe for the reading of the Law and its explanation to the people. But the city was now fortified and organization perfected. Then Ezra went forth and produced this book of the Law. We are told in Neh 8 that the people asked him to bring forth the book of the Law and read it.

Now we have a remarkable scene. It is unprecedented in history. One of the greatest revivals in the world now opened. He proceeded to organize the people. He had Levites and other officers to help him. A great assembly of all the people was convened. A pulpit had been built and Ezra took his place before all the people. He opened the book which was simply a roll. It was the law of Moses, that is, the laws of the Pentateuch. The great meeting went on. The Law was read by Ezra, and it was explained by the Levites.

The effect of the reading upon the people was that they began to weep. Why should they weep? Perhaps the reading was the setting forth of those awful chapters in Deuteronomy where the awful curses upon those who violated this Law were set forth. With their remembrance of what God had already done to them because they had violated this Law, and their remembrance of the sins they had committed, was enough to bring tears. Now Ezra tells them that they are not to weep; that this is a holy day, holy unto the Lord; so they should rejoice and not weep; that it was the joy of fellowship with God that was their strength.

Then follows the story of how they built booths and kept the feast. This was according to the law of Moses that had been read. They lived in these booths during the time of the feast, which was called the Feast of Tabernacles.

As soon as the feast was over the people again assembled. Six hours were spent in this meeting. Three hours in the reading of the Law, and three hours in the confessions of their sins and praying. This is a wonderful revival of religion. Neh 9 deals with confession and prayer. It is the recounting of a series of acts in the drama of redemption. There are three scenes in every act: God’s goodness in caring for his people, the people sinning and turning away from God, and God’s forgiveness and offer of restoration. The people at last read the lessons of their history and learn them well. Neh 9:37 speaks about their present condition: “It yields much increase to the kings whom thou hast set over us because of our sins; they have power over our bodies and over our cattle, and we are in great distress.” As an effect of this repentance (Neh 9:8 ) they made a covenant and wrote it, and the princes, the Levites and the priests set seal unto it.

Neh 10:1-27 give a list of those that sealed the covenant. These were the leading men of the nation. The rest of Neh 10 tells how they attempted to keep that covenant, how they gave the payment of the tithe regularly, and observed the sabbath. All this was in perfect keeping with the law of Moses. Thus Moses’ law was established in Jerusalem, and Judaism starts off on its great career.

They followed this with two ordinances: (1) They set aside one-third of a shekel for the Temple tax, and provided for the wood to be used in the sacrifice; (2) they instituted measures to increase the population. They wanted more men in the city. Many came to live in Jerusalem. In that way they increased the population considerably. The priests lived there, but not many of the people. We have this statement: “In Jerusalem dwelt certain of the children of Judah and Benjamin.” Of the priests, some of them lived in the city; the majority of them lived in the country villages outside of the city. A large majority of the common people also lived in the cities around Jerusalem.

Now the problem we have to deal with regarding the cities is not how to increase the population, but how to decrease it. People are rushing to the cities and crowding them. The measure that did most to bring the people to Jerusalem was the draft of one out of each ten who volunteered, and these were compelled to come and live in Jerusalem.

Then followed the account of the dedication of the walls. Now the manner of procedure was about this: They gathered together all the Levites, and brought them to Jerusalem. They came together at a certain signal, and the people, all of them that would come, were divided into two companies, Nehemiah at the head of one of the companies himself, and Ezra at the head of the other company. They marched upon the walls. The walls of the city were broad, and there was plenty of room for them to march upon them. They marched thus about the walls, one company one way and the other company the other way. They went on around until they met. This was a joyous occasion, a glorious day. Jerusalem had now been inaugurated as a fortified city, the city of Jehovah, the holy city of Jerusalem.

With that great dedication the first great work of Nehemiah was completed, but he attended to a few other matters, such as the appointment of Temple officers, treasurers, singers, chief singers as in the time of David, the separation of the foreign element, Ammonites and Moabites, from the congregation, and then he returned to Persia by authority of Artaxerxes and remained about one year, after which he returned to Jerusalem and found certain things in bad condition. The people had backslidden. He found that Eliashib the priest had prepared for Tobiah a great chamber in the Temple, where the treasures were kept. Nehemiah finds that he is allied with Tobiah, and casts him out with all the stuff of Tobiah, and cleanses the Temple.

Next, he orders that their portion be given to the Levites. They had failed to bring in all the tithes and the Levites were actually suffering. Nehemiah contends with the rulers saying, “Why is the house of God forsaken?”

Then he enforces the sabbath laws. People were working on the sabbath day. They were bringing in their produce on that day to have it ready for the market the next morning. Nehemiah prohibits that. They came up to the outside of the city walls on the sabbath day and waited there to enter bright and early on the morrow. Nehemiah found this out and put a stop to this also. Next he compels the Jews to put away their foreign wives. Ezra had dealt with that thing before. He went about weeping and bewailing the sins of the people in this matter. Now when Nehemiah came he did not cover himself with his mantle and weep. He cursed them and plucked off their hair and beard, and made them swear that they would not do this thing. He had back of him the authority of the great king. He also chased away the son-in-law of Sanballat. Here was a priest who had married the daughter of his enemy. When Nehemiah found that out he chased him away. We do not know how fast he ran, but he lost no time in escaping. The last item of Nehemiah’s reform is the cleansing of the priesthood, and thus he closes his book: “Remember me, O my God, for good.” He offered what he had done to the Lord and petitioned his kindly regard.

The book of Malachi has its setting right in these last verses of Nehemiah, and reflects the conditions herein set forth in a most emphatic condemnation of these evils.

QUESTIONS

1. How may we account for Ezra not appearing in the history before Neh 8 , and what occasion brought him forth before the people here?

2. Where did the people assemble on this occasion?

3. Who constituted this marvelous assembly?

4. How long did this continue and what was the method?

5. How did the people show their reverence for the Word of God?

6, What was the effect upon the people of the hearing of the Law, why did Ezra suppress their emotions and what did he recommend?

7. What great feast was here reset and how was it celebrated?

8. Describe the fast kept by the Jews, and the prayer which followed.

9. Recite the history from the creation to Abraham as recorded here.

10. Recite their history from Egypt to the establishment in the land as given here.

11. What was their history in the period of the judges according to Nehemiah?

12. What acknowledgment do they make here relative to Jehovah’s dealings with them?

13. Describe the covenant which followed.

14. What the ordinances made here also?

15. What methods did they adopt in populating Jerusalem and the cities round about?

16. Describe the dedication of the walls of Jerusalem.

17. What officers were appointed on this day of the dedication of the wall?

18. What law was discovered concerning the Ammonite and Moabite and what was the result?

19. What was the proof of Nehemiah’s leave of absence from Jerusalem and how long was he away?

20. Upon his return what evils did he find and how did he correct them?

21. What prophet comes in this period and what was his special message?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Neh 8:1 And all the people gathered themselves together as one man into the street that [was] before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel.

Ver. 1. As one man ] See Ezr 3:1 , and remember that Omne simile non est idem; this is a distinct history from that.

Into the street ] Or, open place, the meeting place of the water gate. See Neh 3:26 . Right over against this gate was the court of the people, saith Lyra. See Ezr 10:9 .

And they spake unto Ezra the scribe ] The people may, if need be, say to Archippus, Look to thy ministry, &c., Col 4:17 . Whether Paul, or Apollos, or Cephas, all is theirs (the gifts and abilities of all good ministers), and they may call for them, 1Co 3:22 .

To bring the book of the law of Moses ] Wherein he was no less able than apt to impart, 1Ti 3:2 , . He knew that the best had need hear the law, he spiritum sessorem excutiant, that they might be kept within the bounds of obedience. Not the unruly colt only, but the horse that is broken, hath a bit and bridle also.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Nehemiah Chapter 8

But, in the 8th chapter, we have them gathered together “as one man into the street that was before the water gate; and they spake unto Ezra the scribe, to bring the book of the law of Moses, which Jehovah had commanded to Israel. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the street that was before the water gate, from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose (vers. 1-4).

“And Ezra opened the book in the sight of all the people; (for he was above all the people 😉 and when he opened it, all the people stood up. And Ezra blessed Jehovah, the great God: and all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped Jehovah with their faces to the ground. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people stood in their place. So they read in the book in the law of God distinctly” (vers. 5-8).

Here was another feature, and mark, beloved friends, this studying, this learning, this profiting by the law of Jehovah was after they had found themselves in their true position. You will never find that men grow in knowledge in a false position. They may, no doubt, learn enough gospel to bring their souls to God, and they may learn certain moral duties, and we must thank God for it. We must not be slow of heart to own what God works, wherever He works; but never expect intelligence of the mind of God unless you are where God would have you be. And it is evident that what is good for one is good for all, and that what God gives as His will for His people is binding upon all His people. Here, then, they were assembled. They were assembled in God’s city – in God’s land, and here it is that the law profits.

I do not say that in Babylon and Assyria there were not souls that read the law of the Lord; but everything was so out of course – so opposed by circumstances so little agreeing with them – that in such a state the mind always glides over the word. The word does not make the same impression. The truths of scripture do not tell upon the heart. When you are in a true position all becomes luminous according to the goodness and sovereignty of God. So, we find, it was here, and not before, that the law of God gets its full place; and Nehemiah, as we are told, and Ezra the priest, and the Levites, said unto all the people, “This day is holy unto Jehovah your God; mourn not, nor weep. For all the people wept, when they heard the words of the law.” But there is a season to rejoice as well as to weep. There is a time when we must not eat the bread of mourners. So it was here. “So the Levites stilled all the people, saying, Hold your peace, for the day is holy; neither be ye grieved. And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.” We ought to enjoy the truth of God.

The people accordingly, then, are found in the seventh month gathering together to keep the feast of tabernacles; and this they did, so that since the days of Joshua the son of Nun to that day they had not done as they did then. A solemn fact. What had they been about all these hundreds of years? The Spirit of God records for our instruction that the feast of tabernacles had lost its place, practically, amongst the Israelites since the days of Joshua. The reason is evident. Why that feast? Why had it been disused? To tell you that they were in wars, that they were in troubles, is no real answer. No doubt there was fighting in the days of Joshua, and there were troubles in the days of the judges; but then came in David and Solomon. Why was not the feast of tabernacles celebrated then, as it was now?

The reason seems to me plain, and that is that they were so occupied with the present rest that they forgot the future – just the way in which the Lord’s coming passed out of the minds of Christendom. For hundreds of years people thought nothing about it; they were not interested in it. They were settled down in the earth. They were occupied with the work of the Lord. The hope was not sweet to them. They were no longer living in the hope of the Lord’s coming. God has raised it, and brought it in in a very low day. So it was here the gathering together of the people – the true gathering in, not merely that partial work which had been wrought when they were brought into the land under Joshua. It was then, on the contrary, that the keeping of the feast went out. And, now, in this low day, when things were at the most painfully weak point they had ever reached, it was then that there was faithfulness – not power, but faithfulness. When there was fidelity, and cleaving to the work of the Lord, then they began to find the importance of the feast of tabernacles. Their hearts were looking onward to the great gathering in, when the harvest and the vintage had taken place. “And there was very great gladness. Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day there was a solemn assembly, according unto the manner.”

Fuente: William Kelly Major Works (New Testament)

Nehemiah

READING THE LAW WITH TEARS AND JOY

Neh 8:1 – Neh 8:12 .

The wall was finished on the twenty-fifth day of the month Elul, which was the sixth month. The events recorded in this passage took place on the first day of the seventh month. The year is not given, but the natural inference is that it was the same as that of the finishing of the wall; namely, the twentieth of Artaxerxes. If so, the completion of the fortifications to which Nehemiah had set himself, was immediately followed by this reading of the law, in which Ezra takes the lead. The two men stand in a similar relative position to that of Zerubbabel and Joshua, the one representing the civil and the other the religious authority.

According to Ezr 7:9 , Ezra had gone to Jerusalem about thirteen years before Nehemiah, and had had a weary time of fighting against the corruptions which had crept in among the returned captives. The arrival of Nehemiah would be hailed as bringing fresh, young enthusiasm, none the less welcome and powerful because it had the king’s authority entrusted to it. Evidently the two men thoroughly understood one another, and pulled together heartily. We heard nothing about Ezra while the wall was being built. But now he is the principal figure, and Nehemiah is barely mentioned. The reasons for Ezra’s taking the prominent part in the reading of the law are given in the two titles by which he is designated in two successive verses Neh 8:1 – Neh 8:2. He was ‘the scribe’ and also ‘the priest,’ and in both capacities was the natural person for such a work.

The seventh month was the festival month of the year, its first day being that of the Feast of trumpets, and the great Feast of tabernacles as well as the solemn day of atonement occurring in it. Possibly, the prospect of the coming of the times for these celebrations may have led to the people’s wish to hear the law, that they might duly observe the appointed ceremonial. At all events, the first thing to note is that it was in consequence of the people’s wish that the law was read in their hearing. Neither Ezra nor Nehemiah originated the gathering together. They obeyed a popular impulse which they had not created. We must not, indeed, give the multitude credit for much more than the wish to have their ceremonial right. But there was at least that wish, and possibly something deeper and more spiritual. The walls were completed; but the true defence of Israel was in God, and the condition of His defending was Israel’s obedience to His law. The people were, in some measure, beginning to realise that condition with new clearness, in consequence of the new fervour which Nehemiah had brought.

It is singular that, during his thirteen years of residence, Ezra is not recorded to have promulgated the law, though it lay at the basis of the drastic reforms which he was able to carry through. Probably he had not been silent, but the solemn public recitation of the law was felt to be appropriate on occasion of completing the wall. Whether the people had heard it before, or, as seems implied, it was strange to them, their desire to hear it may stand as a pattern for us of that earnest wish to know God’s will which is never cherished in vain. He who does not intend to obey does not wish to know the law. If we have no longing to know what the will of the Lord is, we may be very sure that we prefer our own to His. If we desire to know it, we shall desire to understand the Book which contains so much of it. Any true religion in the heart will make us eager to perceive, and willing to be guided by, the will of God, revealed mainly in Scripture, in the Person, works, and words of Jesus, and also in waiting hearts by the Spirit, and in those things which the world calls ‘circumstances’ and faith names ‘providences.’

II. Neh 8:2 – Neh 8:8 appear to tell the same incidents twice over-first, more generally in Neh 8:2 andNehemiah 8:8, and then more minutely. Such expanded repetition is characteristic of the Old Testament historical style. It is somewhat difficult to make sure of the real circumstances. Clearly enough there was a solemn assembly of men, women, and children in a great open space outside one of the gates, and there, from dawn till noon, the law was read and explained. But whether Ezra read it all, while the Levites named in Neh 8:7 explained or paraphrased or translated it, or whether they all read in turns, or whether there were a number of groups, each of which had a teacher who both read and expounded, is hard to determine. At all events, Ezra was the principal figure, and began the reading.

It was a picturesque scene. The sun, rising over the slopes of Olivet, would fall on the gathered crowd, if the water-gate was, as is probable, on the east or south-east side of the city. Beneath the fresh fortifications probably, which would act as a sounding-board for the reader, was set up a scaffold high above the crowd, large enough to hold Ezra and thirteen supporters-principal men, no doubt-seven on one side of him and six on the other. Probably a name has dropped out, and the numbers were equal. There, in the morning light, with the new walls for a background, stood Ezra on his rostrum, and amid reverent silence, lifted high the sacred roll. A common impulse swayed the crowd, and brought them all to their feet-token at once of respect and obedient attention. Probably many of them had never seen a sacred roll. To them all it was comparatively unfamiliar. No wonder that, as Ezra’s voice rose in prayer, the whole assembly fell on their faces in adoration, and every lip responded ‘Amen! amen!’

Much superstition may have mingled with the reverence. No doubt, there was then what we are often solemnly warned against now, bibliolatry. But in this time of critical investigation it is not the divine element in Scripture which is likely to be exaggerated; and few are likely to go wrong in the direction of paying too much reverence to the Book in which, as is still believed, God has revealed His will and Himself. While welcoming all investigations which throw light on its origin or its meaning, and perfectly recognising the human element in it, we should learn the lesson taught by that waiting crowd prone on their faces, and blessing God for His word. Such attitude must ever precede reading it, if we are to read aright.

Hour after hour the recitation went on. We must let the question of the precise form of the events remain undetermined. It is somewhat singular that thirteen names are enumerated as of the men who stood by Ezra, and thirteen as those of the readers or expounders. It may be the case that the former number is complete, though uneven, and that there was some reason unknown for dividing the audience into just so many sections. The second set of thirteen was not composed of the same men as the first. They seem to have been Levites, whose office of assisting at the menial parts of the sacrifices was now elevated into that of setting forth the law. Probably the portions read were such as bore especially on ritual, though the tears of the listeners are sufficient proof that they had heard some things that went deeper than that.

The word rendered ‘distinctly’ in the Revised Version margin, with an interpretation is ambiguous, and may either mean that the Levites explained or that they translated the words. The former is the more probable, as there is no reason to suppose that the audience, most of whom had been born in the land, were ignorant of Hebrew. But if the ritual had been irregularly observed, and the circle of ideas in the law become unfamiliar, many explanations would be necessary. It strikes one as touching and strange that such an assembly should be needed after so many centuries of national existence. It sums up in one vivid picture the sin and suffering of the nation. To observe that law had been the condition of their prosperity. To bind it on their hearts should have been their delight and would have been their life; and here, after all these generations, the best of the nation are assembled, so ignorant of it that they cannot even understand it when they hear it. Absorption with worldly things has an awful power of dulling spiritual apprehension. Neglect of God’s law weakens the power of understanding it.

This scene was in the truest sense a ‘revival.’ We may learn the true way of bringing men back to God; namely, the faithful exposition and enforcement of God’s will and word. We may learn, too, what should be the aim of public teachers of religion; namely, first and foremost, the clear setting forth of God’s truth. Their first business is to ‘give the sense, so that they understand the reading’; and that, not for merely intellectual purposes, but that, like the crowd outside the water-gate on that hot noonday, men may be moved to penitence, and then lifted to the joy of the Lord.

The first day of the seventh month was the Feast of trumpets; and when the reading was over, and its effects of tears and sorrow for disobedience were seen, the preachers changed their tone, to bring consolation and exhort to gladness. Nehemiah had taken no part in reading the law, as Ezra the priest and his Levites were more appropriately set to that. But he joins them in exhorting the people to dry their tears, and go joyfully to the feast. These exhortations contain many thoughts universally applicable. They teach that even those who are most conscious of sin and breaches of God’s law should weep indeed, but should swiftly pass from tears to joy. They do not teach how that passage is to be effected; and in so far they are imperfect, and need to be supplemented by the New Testament teaching of forgiveness through the sacrifice of Jesus Christ. But in their clear discernment that sorrow is not meant to be a permanent characteristic of religion, and that gladness is a more acceptable offering than tears, they teach a valuable lesson, needed always by men who fancy that they must atone for their sins by their own sadness, and that religion is gloomy, harsh, and crabbed.

Further, these exhortations to festal gladness breathe the characteristic Old Testament tone of wholesome enjoyment of material good as a part of religion. The way of looking at eating and drinking and the like, as capable of being made acts of worship, has been too often forgotten by two kinds of men-saints who have sought sanctity in asceticism; and sensualists who have taken deep draughts of such pleasures without calling on the name of the Lord, and so have failed to find His gifts a cup of salvation. It is possible to ‘eat and drink and see God’ as the elders of Israel did on Sinai.

Further, the plain duty of remembering the needy while we enjoy God’s gifts is beautifully enjoined here. The principle underlying the commandment to ‘send portions to them for whom nothing is provided’-that is, for whom no feast has been dressed-is that all gifts are held in trust, that nothing is bestowed on us for our own good only, but that we are in all things stewards. The law extends to the smallest and to the greatest possessions. We have no right to feast on anything unless we share it, whether it be festal dainties or the bread that came down from heaven. To divide our portion with others is the way to make our portion greater as well as sweeter.

Further, ‘the joy of the Lord is your strength.’ By strength here seems to be meant a stronghold . If we fix our desires on God, and have trained our hearts to find sweeter delights in communion with Him than in any earthly good, our religion will have lifted us above mists and clouds into clear air above, where sorrows and changes will have little power to affect us. If we are to rejoice in the Lord, it will be possible for us to ‘rejoice always,’ and that joy will be as a refuge from all the ills that flesh is heir to. Dwelling in God, we shall dwell safely, and be far from the fear of evil.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Neh 8:1-8

1And all the people gathered as one man at the square which was in front of the Water Gate, and they asked Ezra the scribe to bring the book of the law of Moses which the LORD had given to Israel. 2Then Ezra the priest brought the law before the assembly of men, women and all who could listen with understanding, on the first day of the seventh month. 3He read from it before the square which was in front of the Water Gate from early morning until midday, in the presence of men and women, those who could understand; and all the people were attentive to the book of the law. 4Ezra the scribe stood at a wooden podium which they had made for the purpose. And beside him stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah on his right hand; and Pedaiah, Mishael, Malchijah, Hashum, Hashbaddanah, Zechariah and Meshullam on his left hand. 5Ezra opened the book in the sight of all the people for he was standing above all the people; and when he opened it, all the people stood up. 6Then Ezra blessed the LORD the great God. And all the people answered, Amen, Amen! while lifting up their hands; then they bowed low and worshiped the LORD with their faces to the ground. 7Also Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, the Levites, explained the law to the people while the people remained in their place. 8They read from the book, from the law of God, translating to give the sense so that they understood the reading.

Neh 8:1 all the people gathered as one man This is a Hebrew idiom of unity (cf. Ezr 3:1). Both Ezra 2, 3 parallel Nehemiah 7, 8. This was purposeful to link these two leaders together.

at the square It is highly unusual that this convocation should occur at the city square, and not at the temple. Possibly this meeting occurred at the city gate, which was the place of justice and social life in ancient Jewish communities. This was the place where justice and wisdom were to be regularly proclaimed (cf. Pro 1:20-21; Pro 8:1 ff).

the Water Gate This seems to be on the east side of the new city wall, just south of Ophel (cf. Neh. 3;26), close to the major water source of the city of Jerusalem, the Gihon Spring (where Solomon was anointed, 1Ki 1:33; 1Ki 1:38; 1Ki 1:45).

Ezra the scribe At this point in the book of Nehemiah the priest/scribe Ezra appears. See Introduction to Ezra, Authorship, for more information.

the book of the Law of Moses I reject modern JEDP source criticism. I hold to the Mosaic authorship of the Pentateuch (i.e., Genesis-Deuteronomy), even though it may have been edited by someone like Ezra or Jeremiah. See Special Topic: Moses’ Authorship of the Pentateuch at Ezr 6:18. How much of the book of the law (cf. 2Ch 34:15) was read on this occasion is uncertain. The word book (BDB 706) would refer to a scroll.

which the LORD had given to Israel The basic meaning of this VERB (BDB 845, Peel PERFECT) is charge, command. The covenant people (i.e., Israel from Jacob) were required to keep the covenant. There were privileges and responsibilities (cf. Neh 10:29). For the possible meanings of Israel see note at Neh 2:10.

Neh 8:2 the assembly of men, women, and all who could listen with understanding It was unusual to include women and children in these convocations. This shows the seriousness of the occasion.

The phrase who could listen with understanding reflects the Jewish concept of sin and responsibility. They do not focus on Genesis 3, as the church does, to explain human rebellion and an evil world. Jews prefer to assert that spiritual responsibility is related to age and knowledge (at 13 years of age the boy’s rite is called Bar Mitzvah and at 12 the girls is called Bath Mitzvah). Only after a period of study and personal commitment is a Jewish male of thirteen responsible to obey the Law.

The VERB (BDB 1033) means to hear so as to do (e.g., Deu 4:1; Deu 4:6; Deu 4:9; Deu 4:13-14; Deu 5:1; Deu 6:4; Deu 9:1; Deu 20:3; Deu 27:9-10). Knowledge brings responsibility (cf. Luk 12:48). A person by this name appears in Neh 8:4, Shema.

on the first day of the seventh month The seventh month was a very important month to the Hebrews (cf. Leviticus 23). It was not only a time of new year, but a time of fasting and repentance (the 10th), as well as a time of feasting and thanking God for the harvest (the 15th).

Neh 8:3 He read from it, before the square. . .from early morning until midday Apparently Ezra read for something like 6 hours in Hebrew (cf. Neh 8:7).

In the presence of men and women, those who could understand If this meeting had occurred in the temple, only men could have attended. By it being at the square, the entire Jewish population could come.

all the people were attentive to the book of the law There is no VERB, literally the ears of all the people to the book of Law. This idiom shows the level of commitment and anticipation on the part of the people.

Neh 8:4 These people listed were apparently priests or Levites (Masseiah in both Neh 8:4; Neh 8:7). Many of the names appear only here, but others appear in other chapters of Ezra/Nehemiah. One is never certain if it is the same person or just the same name. An example is Meshullam. There are over twenty-one people (Young’s Analytical Concordance, p. 656). Some appear in Ezra – Nehemiah:

1. Ezr 8:16

2. Ezr 10:15

3. Ezr 10:29

4. Neh 3:4; Neh 3:30; Neh 6:18

5. Neh 3:6

6. Neh 8:4

7. Neh 10:7

8. Neh 10:20

9. Neh 11:7

10. Neh 12:13; Neh 12:33

11. Neh 12:16

12. Neh 12:25

Uriah and Meshullam seem to be the ones who helped build two sections of the wall (cf. Neh 3:4; Neh 3:30). Meshullam was later oath-bound to Tobiah (cf. Neh 6:18).

It is probable that Ezra could not read loudly for five or six hours, so these other men took turns reading with him. This would accentuate the Word of God and not just one leader. This format is followed in the synagogues where several read from the Scriptures.

I wonder if the origin of a raised, wooden pulpit came from this specially prepared, wooden platform (lit. tower, BDB 153) for reading the word of God.

Neh 8:5 And Ezra opened the book in the sight of all the people. . .and when he opened it, all the people stood up This was a sign of respect at the reading of God’s word. God’s word is a recurrent theme in Ezra-Nehemiah. Did they stand for the entire six hours?

This translation implies that the Law was written in codex form, but this was a later development. The word book (BDB 706) can mean scroll; if so opened (BDB 834 I) may imply scrolled to the beginning.

The Jewish (and later Christian) tradition of standing when the word of God is read comes from this verse.

Neh 8:6 Amen, amen. This Hebrew word comes from the root to be firm. It is related etymologically to the Hebrew word emunah, which is found in Hab 2:4 and is translated in English faith. Here the crowd affirms the truth that the Lord is a great God (cf. Neh 1:5; Neh 4:14; Neh 9:32). See Special Topic: AMEN .

the LORD the great God As there was a transition from the centrality of the priesthood to the leadership of the prophet in early Israeli life, now another transition as the influence of the word of God (scroll of Moses) transcends the temple ritual as the focus of worship. Yes, they still performed the temple rituals, but the study of the Word, as seen in the further development of the synagogue, becomes the focus of daily life. The Word of God is a recurrent emphasis in Nehemiah. YHWH does not manifest Himself in the awesome physical ways that He did during the Exodus or dedication of Solomon’s temple, but His power, promises, and presence are fully revealed in His word (by faith).

while lifting up their hands; then they bowed low and worshiped the LORD with their faces to the ground The normal posture for Jewish prayer was the hands and the open eyes uplifted to heaven (as if in conversation with God). At certain times of intensity, there are Old Testament examples of Jewish people kneeling in prayer (cf. 1Ki 8:54; Psa 95:6; Isa 45:23; Dan 6:10). Here they bowed to the ground (cf. Exo 34:8; Jos 5:14; 2Ch 20:18; Job 1:20). This prostration before the Lord shows an intense degree of emotion and worship (cf. Exo 4:31; Exo 12:27). It is very similar to the posture and form of modern Muslim prayers.

Neh 8:7 This list of names seems to include priests and Levites; both functioned as teachers (cf. Lev 10:11; Deu 17:10-11; Deu 33:10). However, because of Neh 8:9 some see this as referring to Levites only (cf. NRSV, TEV, NJB, NET Bible). The Septuagint, 1Es 9:48, and Vulgate do not have and before the Levites. C. D. Ginsburg also thinks the and should be dropped (notes in his Hebrew Bible). Levites were also teachers of the Law (esp. in later Judaism, cf. 2Ch 35:3). Here as Ezra (and the others of Neh 8:4) read the Hebrew text they moved among the crowd and translated it (cf. Neh 8:7) into Aramaic, which was the language used in the Persian Empire.

explained the law to the people The VERB (BDB 106, KB 122, Hiphil PARTICIPLE PLURAL) means to discern. The Hiphil was often used of teaching the Law (cf. 2Ch 25:8; 2Ch 35:3; Neh 8:7; Neh 8:9; Neh 8:12). It is often used of the wise in Proverbs (cf. Pro 8:9; Pro 17:10; Pro 17:24; Pro 28:2; Pro 28:7; Pro 28:11). The implication is that they understood and then obeyed (cf. Neh 8:12; 2Ch 26:5), which is parallel to shema (cf. Neh 8:2).

to the people while the people remained in their place This may relate either to (1) the people grouping themselves, and each group having an assigned teacher or (2) that they remained standing in family groups throughout the reading of the Law.

Neh 8:8

NASB, NJBtranslating

NKJVdistinctly

NRSVwith interpretation

TEVoral translation

The Hebrew VERB translating (BDB 831 I, KB 976, Pual PARTICIPLE) is uncertain. The Aramaic counterpart (Pael PASSIVE PARTICIPLE) is found in Ezr 4:18, where the NASB marginal note has plainly read. In this passage it could mean:

1. The Levites translate from Hebrew to Aramaic (Talmud sees this as this beginning of the Targums, (cf. Megillah 3a; TEV). This is the only place which implies that the returning Jews could not speak Hebrew and it is based on a disputed VERB. If they could not read Hebrew why are all the Scriptural books of the period written in Hebrew (cf. Hard Sayings of the Bible, pp. 251-252).

2. The Levites explained the Scripture to the hearers (also a function of the Targums)

3. The Levites spoke very distinctly (Rotherham’s Emphasized Bible, p. 486).

4. The Levites divided the reading into its literary units and then explained the meaning of that unit.

5. The hearers listened very carefully (cf. Neh 8:3).

There seem to be two groups of people mentioned in this early part of chapter 8. A group that stood with Ezra, and possibly helped him read the Law, and another group that went among the crowd translating into Aramaic and explaining the reading’s meaning.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

And = Then.

street = broad or open space. See verses: Neh 8:3, Neh 8:16, Neh 8:26; Neh 12:30, Neh 12:37, Neh 12:40.

the water gate. See notes on Neh 3:26 with Neh 5:9.

the book = scroll. The well-known book (Deu 31:10, Deu 31:11). See App-47.

the LORD. Hebrew. Jehovah.(with ‘eth). App-4.

Fuente: Companion Bible Notes, Appendices and Graphics

Shall we turn at this time in our Bibles to Nehemiah chapter 8.

Nehemiah has returned to Jerusalem some ninety years after the first return. Some 160 years from the beginning of the Babylonian captivity. Babylon has been overthrown by the Medo-Persian Empire. Artaxerxes has become the king of Persia. Nehemiah was his cupbearer. Because of Nehemiah’s obvious sadness in the presence of the king, something that was very unusual, the king questioned him on it. He said it was because of the reports that he had heard concerning Jerusalem; the walls of the city were a rubble; the gates were burned with fire; the people were very discouraged.

And so in 445 B.C. Artaxerxes gave the commandment to Nehemiah to restore and rebuild Jerusalem. And he returned as an appointed governor over the area by Artaxerxes and he encouraged the people in the building again of the walls of the city. And in spite of all of the obstacles, both from without and within, the work was accomplished in record time-fifty-two days they erected again the walls of the city of Jerusalem. Even though Tobiah, Sanballat and others had conspired against them, brought commando raids against them and all, still they accomplished the work of God in fifty-two days. And there was a great celebration of the fact that they had finished the walls.

Now as we get into chapter 8:

And all the people gathered themselves as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law. And Ezra the scribe stood upon a pulpit of wood, that they had made for that purpose; and beside him stood [these other scribes]. And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up: and Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with their faces to the ground ( Neh 8:1-6 ).

Now we see this beautiful scene. The people have gathered together in the area that was there near the porch gate, the street in front of it. Ezra is standing on a little pulpit of wood that has been made for him, and he stands on this and reads to the people, both men and women who are standing there. From morning until midday he reads to them the law of the Lord. And they stand there listening attentively. About noon, after they had been there probably for five, six hours listening to the Word of God, he blesses the Lord, gives praise unto the Lord, and the people respond by lifting their hands and saying, “Amen, Amen.”

Now the word Amen means, “So be it.” So it is an acknowledgment of the blessing that Ezra had made. Let it be, let it be. And lifting their hands unto the Lord and then bowing their faces to the ground, they worshipped Him.

The Jews are rather demonstrative in their worship of God. It is interesting to go to the Western Wall to watch them. I don’t know if it is a learned behavior or it’s just something within them, but as they are reading their prayer book, they are constantly bowing. And as they get into it, they lift their voices higher and higher and they seem to be moving even faster, you know, as they really get into their prayer book and reading their prayers and all.

And then on Friday evening, the beginning of the Shabbat, the young men come from the Hebrew school in the upper part of the old city of Jerusalem and they will come four-wide. Their arms around each other and four-wide, a group of them will come down singing songs of welcoming the Sabbath and singing songs unto the Lord. Sort of coming down with a little kind of a dance step, and they will come on down into the area of the Western Wall, the large stone area there, and then they will start dancing as they are singing. And they will get in a circle and go through all kinds of dances as they are singing and worshipping the Lord. And then when they’re through, they lock arms and they go out with a little stutter step again back up to the school.

But it is a very fascinating sight and it’s something that we always like to observe when we are there in Jerusalem, the Friday evening beginning of the Sabbath and the worship of these people as their voices are lifted in praise unto the Lord. And as I say, they some of them get very demonstrative in their worship, but it is always a very fascinating experience to see.

Now here, if you can sort of close your eyes and picture it, Ezra has been reading to them out of the law of the Lord, and now about noon he just blesses God and the people all lift their hands and say, “Amen, Amen.” Bowing their faces now, they bow down unto the ground. They begin to worship the Lord. Beautiful scene as the people are making now a commitment of themselves to the law of God; an acknowledgment of the law of God as the governing principles by which they are going to live.

Now as we read on, that as he read the law, there were certain of the Levites,

that caused the people to understand the law: and the people stood in their place. And they read in the book in the law of God distinctly, and gave sense, and caused them to understand the reading ( Neh 8:7-8 ).

I think that there’s a real key here, and I think that it is something that we need to make note of. That is, that they read the Word of God distinctly, and then they caused them to understand the meaning. They actually expounded to them the scriptures.

I feel one of the greatest needs in the church today is the reading of the Word of God with the explanations. And expository preaching is probably the greatest need in the church today. And yet, it is amazing how little you’ll actually find of the reading of God’s Word and then just the giving of the explanation. You don’t know how many thousands of people there are all over the United States who would like to trade places with you tonight. There are about a hundred people or so in Detroit, Michigan who have contacted us and they said, “We’re praying and believing God to send us a pastor from Calvary Chapel. And we have started putting our tithes into a savings account just waiting, because we’re confident God is going to send us a pastor. We’ve sought for a church throughout this city where we could just be taught the Word of God, where we can just gather and study the Word like you do at Calvary.” They started listening to the radio, then they started sending for tapes. And now there’s over a hundred people that are listening to tapes and they say, “Well, Chuck is our pastor.” But they can’t find a church where they can just gather and learn the Word of God. Find the teaching of the Word. It’s an amazing thing how difficult it is to find a church that will just teach the Word of God and won’t get all involved in the church hype or get all involved in emotionalism or something else. Just the plain teaching of the Word.

And in the New Testament church it said that they continued steadfastly in the apostle’s doctrine, in the breaking of bread, in the fellowship and in prayer. But to find a church that just does that is a difficult thing. And so we get letters. We got a call from people in Corpus Christi. There’s over a hundred people down there that are praying that God will send them a pastor now from Calvary Chapel, because they’ve been listening to the tapes and all and they’ve been gathering. They gather every week, listen to tapes, and praying that God will send them a pastor-teacher who’ll come down and will lead them. And it’s just from all over the United States we’re receiving requests of groups of people that are gathering, listening to the Word, want the Word of God, want the teaching of the Word of God, but can’t find it in any of the churches in their community.

And I have a difficult time understanding this, because as far as I’m concerned, that’s really what the church is all about. Learning the Word of God. Understanding what God’s Word has to say to us. You don’t need to learn my philosophies or man’s philosophies. You can go to the university and get that. What you need is to learn what God has declared about life and the meaning of life, the purpose of life, the reason for life, the way of life.

And so this is what they were doing. They just read the scriptures distinctly and then these fellows explained them. They gave them the understanding. They made the scriptures clear to them. And they were reading out of the law of the Lord, explaining to them the law of the Lord.

Now Nehemiah, which is the [governor] Tirshatha [is the governor], and Ezra the priest and the scribe, and the Levites that taught the people, said to all the people, This day is holy unto the LORD your God; don’t mourn or weep. For all the people were weeping, when they heard the words of the law. Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength ( Neh 8:9-10 ).

So as they were reading the scriptures and as the scriptures were being explained, the people came under a godly conviction, for they realized how far they had failed in keeping the law of God. The Word of God brought conviction to their hearts. And realizing their failure before God, they began to weep as the scriptures were being read.

It’s always a beautiful thing to see God’s Spirit working in the hearts of people. It’s always a beautiful thing to see how the Word of God is alive and powerful and sharper than a two-edged sword and is able to pierce between the soul and the spirit. It really began to cut deep. That conviction just brings tears as people realize their failures. But they said, “Hey, don’t weep, don’t mourn. This is a day of rejoicing because we are renewing the covenant with God. It’s a time of coming back to God. It’s a time of restoration. And so go, eat the fat, drink the sweet. Give portions to those that have not prepared. For the joy of the Lord shall be your strength.”

Oh, what joy there is in the Lord. What joy there is of the Lord. And what strength there is in that joy. God has intended that your life be filled with joy. That’s God’s will for you. God wants you to have a life full of joy. Peter speaks about the “joy that is unspeakable or indescribable and full of glory” ( 1Pe 1:8 ). Jesus said, “that your joy may be full” ( Joh 16:24 ). And He was talking always about this fullness of joy. What a misconception it is of God to think that God wants to lay heavy burdens on all of us, to make us just have to grind through life and barely pull through. “I just pray God will help me to make it to the bitter end, you know. To endure.” Well, God wants you to enjoy. And the command was to enjoy. The joy of the Lord shall be your strength. And oh what joy there is in walking with Jesus.

And so the Levites stilled all the people, they said, Hold your peace, for the day is holy; neither be grieved. So all the people went their way to eat, to drink, and to send portions, and to make great merriment, because they had understood the words that were declared unto them ( Neh 8:11-12 ).

Oh, what a joy should fill your heart when you go from this place and you’ve understood the Word of God. You know, in the New Testament it talks about where the gospel went and so forth and it said, “And there was great joy in all that city” ( Act 8:8 ) as the result of receiving the Word of God. The result of receiving the gospel always, it follows, there is great joy.

So they went their way to just make their merriment and all because they had understood the words.

And on the second day there gathered together the chief fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law ( Neh 8:13 ).

So the first day, it was a public meeting. All of the men and women plus those that were able to understand. So children from junior high school perhaps on. Those that were able to understand stood there for the reading and the explanation of the law of the Lord. Now on the second day, just the rulers had gathered together that they might be taught the law of God.

And they found written in the law which the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month: that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written. So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, or in the courtyard, or in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim. And all the congregation of them that were come out of the captivity made booths, and they sat under the booths: for since the days of Jeshua the son of Nun unto that day the children of Israel had not been keeping this particular commandment ( Neh 8:14-17 ).

Now this particular feast called Succoth or the Feast of Tabernacles which takes place in the seventh month of the Jewish calendar, it was commanded in the law of Moses that during this particular feast they were to make these booths and they were to move out of their houses and for a week live in these little booths that were made out of branches. Now as they made these booths, they had to leave enough space in the walls of the thatched walls of palm branches or whatever, they’d leave enough space for the wind to come blowing through. They’d leave enough space in the roof so that as they would lie there at night they could see the stars.

The purpose of the Feast of Tabernacles was to remind them how that God had preserved their fathers through the forty years of wandering in the wilderness. That’s why they were to make booths. “Your fathers dwelt in tents for forty years. Now you’re living in the land that God promised. You’re living in a house and all and your plastered houses and all of this, so in order that you might really remember the hardships that your fathers endured, make these little booths. Move out and live in them for a week.” And it will remind them of God’s preservation of their fathers through the forty years of wandering in the wilderness and to give them a little taste of some of the inconveniences of living in booths or in thatched huts or whatever. And it reminded them of the forty years.

Also, the feast was to commemorate the fact that God was faithful to His promise and He brought them into the land and gave them the land that He had promised to their father Abraham. So a two-fold aspect of the feast of Tabernacles. Feast of tents. Remember the tent that your fathers dwelt in as they were in the wilderness and how God preserved them. But then the faithfulness of God: He kept His promise, and after forty years He brought them into the land that had been promised unto Abraham.

During the time of Christ, they further celebrated this particular feast by a daily procession of the priests from the temple mount down to the pool of Siloam where the priest would fill these great water pots with water from the pool, and then would come again singing up the steps back to the temple mount. And as the people were all gathered worshipping there, the priest would pour these water jugs out onto the pavement and let the water just splash on the pavement. And that was a reminder to them of how that God provided water out of the rock in the wilderness for their fathers. And they would sing and worship God as the water was poured out on the pavement during the days of the Feast of the Tabernacles. They did that for seven days. The feast lasted for eight days. On the eighth day there was no procession to the pool of Siloam. There was no pouring out of water. This was to commemorate the fact God brought us into the land, a land that is well-watered, a land that we do not need a miraculous supply out of the rock. That we are now dwelling in the land that God had promised. And so the eighth day no pouring of water, no procession. Just as an acknowledgment that God had kept His covenant with Abraham. Kept His word with their fathers, brought them into the land.

Now the Bible tells us that Jesus was in Jerusalem on the last day, the great day of the feast, which was the Feast of Tabernacles. And He cried saying, “If any man thirsts, let him come unto Me, and drink” ( Joh 7:37 ). This was the day that they didn’t make the procession to the pool of Siloam. And Jesus declaring Himself as the Rock from which the water of life flows.

To the present day, many of the Orthodox Jews still build little booths beside their houses, and they’ll move out and live in these booths for the seven-day period of the Feast of Tabernacles. When we were in Jerusalem and in Haifa and all during the Feast of the Tabernacles several years ago, beside several of the houses we saw these little booths that the people had made. And they moved out of their houses and lived in these inconvenient little booths, and they do it to the present day. There are probably Orthodox Jews here in Orange County that do live in these little booths for the period of the feast.

Now it is interesting on the feasts of the Jews… the three major feasts were Passover, Pentecost, and Feast of the Tabernacles. On these three feasts all the male Jews had to come to Jerusalem to present themselves to God. They all just came to stand here before God. “Here we are, God, Your people.” And there was great celebration, great feasting and all during this period of time.

Two of the feasts have been fulfilled, for they were prophetic. They were looking forward. They are all of them prophetic, looking forward to future events. The Feast of Passover commemorating the lamb that was slain in order that the firstborn might be spared the death was only a foreshadowing of the Lamb of God that was to be slain in order that we might have life. That we should “not perish but have everlasting life” ( Joh 3:16 ). And thus, it was significant that Jesus was crucified during the Feast of the Passover in order that He might fulfill that which that feast foreshadowed. The Lamb of God who was to take away the sins of the world.

The Feast of Pentecost was a celebration of the firstfruits. For fifty days after the Feast of Passover, they would go out and they would cut the corners of their fields and bind the sheaves and bring them in and offer them to God in a wave offering. And this was saying to God, “Here, Lord, are the firstfruits of the harvest that You have given to us this year.” Because the spring wheat and grains and so forth all ripen up about June over there, and so they offer to God the firstfruits of the harvest there in June at the Feast of the Pentecost. And it was significant that when the day of Pentecost was fully come, as the disciples were gathered together in Jerusalem, suddenly there was the sound from heaven like as unto a mighty rushing wind and it filled all the house where they were seated. And they were all filled with the Holy Ghost, and they spoke in other tongues as the Spirit gave them the utterance with the ability to do so. And it happened right on the day of the Feast of Pentecost, which, again, is significant because there, when 3,000 people were added to the church, was the firstfruit of the glorious harvest that God was going to gather together in the church, the bride for Jesus Christ. And the firstfruits of that were on the day of Pentecost, the day in which they were offering to God the firstfruits of the great harvest. And so that feast was always foreshadowing the firstfruit of the bride of Christ, the great harvest that God was going to gather.

Now the Feast of Tabernacles. Remember it commemorates the forty years of wandering in the wilderness, but it also commemorates the covenant of God completed. Coming into the Promised Land and now dwelling in this glorious land of promise. The earth has been going through a long wilderness period. But God is going to keep His promise.

Peter said to us, “God is not slack concerning His promises as some men count slackness, but He is faithful to us-ward. But there will be those in the last days, scoffers will say, ‘Where is the promise of His coming? Since our fathers had fallen asleep all things continue as they were from the beginning.'” Peter said, “Not so, there are things that you’re not taking into consideration.” The flood. And you’re also not taking into consideration that God, well the flood that God has in catastrophes entered into the history of man to alter the situations. Plus, you don’t take into consideration the time dimension that one day is as a thousand years to the Lord. A thousand years is as one day. But then he said, “God is not slack concerning His promises.” And he’s referring directly to the promise of the coming again of Jesus Christ. But He is faithful. And then he tells us the reason for the delay. “He is not willing that any should perish, but that all should come to repentance” ( 2Pe 3:9 ).

Now the earth has been going through a long wilderness experience, but we’re going to be coming soon into the glorious Promised Land, the promised kingdom, the promised age. It’s going to happen. And I am convinced that when Jesus returns to establish the Kingdom Age, He’ll do it during the Feast of the Tabernacles. And thus, fulfill the third of the major Jewish feasts. And so I anticipate the return of the Lord in what would be in our calendar October. Not… don’t say, “Chuck said He’s coming this October.” I didn’t say this October. But when He comes to establish His kingdom and sets His foot on the Mount of Olives, it will be in the month of October.

Now I know that it’s at least seven years off, at least. How many years off, I don’t know, but at least seven years off because there’s one more seven-year period that has to be fulfilled upon the nation Israel. So, but when it does happen, I’m certain that it will happen in October. That the third of the major Jewish feasts might thus be fulfilled. And so two of them have now been fulfilled. The third one waits. But how significant going through the long wilderness and now entering in to the promise, the Promised Land. The glorious promises of God.

And so they discovered the Feast of Tabernacles written there in the law. They had not known about it. They made their little booths and they moved out.

And they kept the feast for seven days; and on the eighth day the solemn assembly, according to the manner ( Neh 8:18 ).

The Feast of Tabernacles actually lasted for eight days. The seven days of the feast and then they had this solemn assembly. It was on the day of the solemn assembly that Jesus stood and cried saying, “If any man thirsts, let him come into Me and drink.”

“

Fuente: Through the Bible Commentary

Neh 8

Nehemiah Chapter 8

Neh 8:1 “And all the people gathered themselves together as one man into the street that [was] before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel.”

This was an awareness of the people that the answers to their problems would be found in God’s Word. Oh! if we could come to that conclusion in our land today. Notice the word “all”. This means that the entire group, that came back to their homeland, gathered here. The people who came back were those who wanted to be in better relationship with their God. We may remember that those that came, came of their own free will. They had gathered to hear the Word of the LORD from His law.

Neh 8:2 “And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month.”

“All that could hear with understanding” was, probably, speaking of children being in the group, if they were old enough to understand. Ezra was a true priest of God. He restricted no one from hearing the law read.

Neh 8:3 “And he read therein before the street that [was] before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people [were attentive] unto the book of the law.”

He read from the first light of morning until noon. This had to be at least 6 hours of reading without a stop. We may safely assume that some of those on the platform with him, read part of it to spare his voice. It is interesting, to me, that the reading would last this long. It is even more interesting, to me, that the people would listen for this extended time.

Neh 8:4 “And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, [and] Meshullam.”

Notice, in this, Ezra was spoken of as scribe, as if he was reading a document, instead of acting as priest. This pulpit of wood was an elevated platform where all the people could plainly see him reading the Word. The people on his right and left could have been priests, but it would not have been necessary for them to be. They were, probably, chosen for their reading ability. The idea was, they must be able to accurately read the law.

Neh 8:5 “And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up:”

The fact that they stood up, showed great respect for Ezra and for the law he was holding in his hand.

Neh 8:6 “And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with [their] faces to the ground.”

Ezra blessing the LORD had to be speaking of high praise coming from the lips of Ezra. The people were in agreement with the praise and said, Amen. The lifting up of the hands was a sign of praise lifted to heaven to God. The bowing of the head showed they were humbled before almighty God. They worshipped and praised God in unison with Ezra.

Neh 8:7 “Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people [stood] in their place.”

It appeared, these Levites were familiar with the law. When there was a pause in the reading, they expounded the meaning to those who did not understand.

Neh 8:8 “So they read in the book in the law of God distinctly, and gave the sense, and caused [them] to understand the reading.” Notice, the word “distinctly” which means clearly understood.

Neh 8:9 “And Nehemiah, which [is] the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day [is] holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law.”

Nehemiah was the civil leader. He was the governor. Ezra was the spiritual leader. The people were weeping, probably, because they were understanding where they had failed God. It was not suitable on any holy day to weep, so the Levites made them stop weeping. This day was holy unto the LORD.

Neh 8:10 “Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for [this] day [is] holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength.”

This was, probably, Ezra giving them instructions in spiritual things. Everyone was to eat and be merry on this day. They were to share their food with those who did not have to eat, as well. The joy, spoken of here, was in the spirit. This joy was a gift from God, who gave them, and all who dare to believe, His strength.

Neh 8:11 “So the Levites stilled all the people, saying, Hold your peace, for the day [is] holy; neither be ye grieved.”

The weeping stopped. They were to rejoice in their LORD.

Neh 8:12 “And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.”

The Word of God will set you free. They were joyful, because they had heard and understood the law presented to them by Ezra and his helpers. There is a real joy in being able to understand the meaning of the Scriptures we read, as well. The Bible {God’s Word} is a guide to each of us to know God’s will for our life.

Neh 8:13 “And on the second day were gathered together the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law.”

The reading of the law the day before was a sample of better things to come. Now, those who had authority in their homes, or in the temple, gathered, and Ezra taught them the law even more fully than before. Those who hear the Word and begin to study cannot, it seems, get enough. The more you study, the more you desire to study and it goes on and on. Humans cannot fully understand the Word of God. Each time we study, God reveals more and more of His Word to us.

Neh 8:14 “And they found written in the law which the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month:”

This was speaking of the Feast of Tabernacles, which took place in October on our calendar. It appears, that Zerubbabel had started the Feast of Tabernacles again, but they had not dwelt in booths during that time. There were three feasts that all male Hebrews were commanded to attend each year. Passover, Pentecost, and Tabernacles were the three.

Neh 8:15 “And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as [it is] written.”

Myrtlewood grows two places in the world. One of those places is in Israel. They went out from the city to the mount and cut branches to make the booths. These were temporary structures to live in during the week of Tabernacles.

Neh 8:16 “So the people went forth, and brought [them], and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.”

Those, who lived in the city, would make the booths on the top of their flat-roofed houses. The people who lived elsewhere would put their booths near the gates.

Neh 8:17 “And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.”

The time, spoken of here, was approximately hundreds of years before the time of Joshua, who is, probably, intended by Jeshua, above. Their gladness was that they knew what they were to do. They all built their little booths, and stayed in them during the Feast of Tabernacles.

Neh 8:18 “Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day [was] a solemn assembly, according unto the manner.”

This was speaking of Ezra reading in the book of the law of God. This was a time of not only returning to their homeland, but attempting to return to their God, as well. The solemn assembly, kept on the eighth day, is described in the following Scriptures. Lev 23:34 “Speak unto the children of Israel, saying, The fifteenth day of this seventh month [shall be] the feast of tabernacles [for] seven days unto the LORD.” Lev 23:35 “On the first day [shall be] an holy convocation: ye shall do no servile work [therein].” Lev 23:36 “Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it [is] a solemn assembly; [and] ye shall do no servile work [therein].”

Nehemiah 8 Questions

1. Where did the people gather themselves together?

2. What did they ask Ezra to do?

3. What was Ezra called in Neh 8:1?

4. What conclusion does the author wish the people of our country would come to?

5. The people, who came out of captivity, wanted to be in __________ relationship with their _______.

6. The congregation was made up of whom?

7. When did he bring the law before the people?

8. “All that could hear with understanding”, probably, meant whom?

9. How long did he read the law before them?

10. Who were some of the men on the platform with Ezra, that we can safely assume read part of the time for him?

11. What two words describe the condition of the ears of those who heard the law?

12. What did Ezra stand on to read?

13. Ezra opened the book in the sight of ______ the people.

14. Why did the people stand, when the book was opened?

15. In verse 6, Ezra did what?

16. How did the people respond?

17. The lifting of their hands was in _________.

18. Their bowed heads showed their ______________.

19. What did the Levites standing by do, when there was a pause in the reading of the law?

20. Nehemiah was their ________ leader.

21. Ezra was their ____________ leader.

22. Why were they weeping?

23. What did Ezra say to them about their weeping?

24. The joy of the LORD is your ___________.

25. Quote Neh 8:12.

26. The Word of God will set you ________.

27. The Bible is ________ ________.

28. What Feast is Neh 8:14 speaking of?

29. What had they failed to do in recent years, when celebrating Feast of Tabernacles?

30. Where did they get the material for the booths?

31. Myrtlewood grows in 2 places in the world, where is one?

32. Where would they build the booths?

33. How many days did they kept the feast?

34. Where do we find the law on this?

Fuente: Old and New Testaments Restoration Commentary

We now come to the second section of the Book, which gives an account of the special reading of the Law, and the reform which followed. Ezra now appears on the scene. There has been some speculation as to why he has not been mentioned before. It may be that he was absent from Jerusalem during the earlier part of the work of Nehemiah, or it may be-which perhaps is more probable-that the work already done was such as he had no direct part in, and that now he appeared in co-operation with Nehemiah in the particular kind of work which was especially his.

In this section we have the account of a most interesting and remarkable religious convention. The first day saw the assembling of the people. The phrase, “gathered as one man,” indicates the unity of purpose with which they had come. It was a day given to reading the Law. This was not merely reading aloud passages from the Law, or even the whole book of the Law. It was reading, accompanied by exposition, and the exposition was undertaken by men especially appointed to act with Ezra. It would seem almost as if there were first a public reading, and then a separation of the assembly into groups, while the appointed Levites explained and enforced the terms of the Law. It was a day of conviction, resulting in great sadness among the people as they became conscious of their failure. It was a day of comfort, for Nehemiah and those associated with him, insisted on it. The finding of the Law, and the return of the people to its consideration, were reasons for joy rather than for sadness.

It is almost impossible to read this chapter without being reminded of the words of the Master spoken long afterwards, “Blessed are they that mourn; for they shall be comforted.” On the second day there was a smaller gathering of the rulers, who came in order more perfectly to understand the law of God. Here, as always if such gatherings are sincere, an immediate application was made in observing the feast of Tabernacles.

Fuente: An Exposition on the Whole Bible

New Light from Gods Law

Neh 8:1-18

Surely this was the first public Bible-reading! When will the people be again as hungry for the Word of God as these Jews who stood in the open space from early dawn till the scorching noon? What reverence for the Word! When Ezra opened the Book, all the people stood up. What holy worship! When he blessed the great God, all the people answered, Amen, amen! What a model to us all! They gave the sense, so that they understood. What searching of heart! The people wept when they heard the words of the law.

There is nothing which weakens us so much as does unrestrained remorse. Contriteness of heart is wholesome and helpful, but excessive grief incapacitates us for our duties. It is well therefore to cultivate holy joy; the joy of sin forgiven, of acceptance with God, of hope that anchors us to the unseen, and that cannot be ashamed. You may not be able to joy in yourself or your surroundings, but you may always rejoice in the Lord.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter 8

The Great Bible-Reading

In every genuine revival among Gods people the revealed Word of the Lord has had a large place. It was so in Josiahs day, and in the awakening under Hezekiah. It has been so throughout the Church period. It was the recovery of the Word that brought about the Reformation of the 16th century, and every true, awakening since has been based upon Bible study and Bible practice. Of no spiritual movement in history could this more truthfully be said than of that special work of God which began almost simultaneously in many parts of Great Britain and Ireland in the first half of the 19th century. Here and there little companies of devoted believers were found gathering together to search the Scriptures, seeking a right way for themselves and their children in the midst of the existing ecclesiastical confusion and dead formality. To them was revealed from the Word that Christ Jesus is the one Centre of gathering, that the Church is one body in which the Holy Spirit dwells and which He is to guide. Thus disowning everything for which they could find neither a plain Thus saith the Lord nor a simple divine principle exemplified in Scrip- ture, they turned away from all sects and systems to be known only as brethren in Christ, members of His body, seeking to walk in subjection to the Holy Spirit. For such, these remnant books are full of important and much-needed instruction. They have failed-failed grievously and openly-as did the restored Jews of old; but the same resource remains for these as for those-the abiding, unerring word of God. And it is this that is so strikingly set forth in our chapter. There are seven things here brought to our notice, and I desire to write of them in order.

First, it is a united people waiting on God. This is what verse 1 suggests. All the people gathered themselves together as one man into the open place that was before the Water Gate. We have already observed that the Water Gate intimates something of the cleansing, refreshing, reviving power of the word of God. What more fitting place for a company of people to be in who are seeking divine instruction than the open place before the Water Gate? Depend upon it God will never disappoint His saints when thus before Him. Of old He said to Moses, Gather the people together, and I will give them water (Num 21:16). And in a higher sense will that word ever be fulfilled when His people are with one mind and one heart gathered together to learn His will from His all-sufficient Word.

In the second place, we hear the cry, Bring the Book! Verse 1 goes on to say, And they spake unto Ezra the scribe to bring the book of the law of Moses, which the Lord had commanded to Israel. People may sneer and call this bibliolatry if they will. Worship of the book it is not. It is rather the acknowledgement that the Author of the Book is the all-wise and all-sufficient One who has so given His Word as to make it a safe guide in every time of confusion. What was it that freed the people of the Lord in the middle ages and overthrew the power of Rome? It was the response to this same cry, Bring the Book! And whenever or wherever Gods children are thus ready to hear His Word and do it, there must be blessing and divine illumination.

Mark, they did not seek Ezras opinion, nor the ideas of Nehemiah, nor yet those of Zerubbabel. They honored these servants of God, and rightfully so; they would have despised the Master if they had not reverenced His sent ones; but the servants were to be ministers of the Word-not of science or philosophy, nor yet of theology-but of the word of the living God; hence the cry, Bring the Book!

It is a grievous thing when merely human writings or words are put upon a level with the Book of books. One dreads the use often made of esteemed brethrens writings. Something is called in question, and at once there is a great effort made to show that Mr. So-and-So taught thus, or Mr. Somebody else has written this or the other. In this way the authority of the word of God is weakened in mens souls, and people are content if they think they hold what Mr. A. or Mr. B. held, even though they are quite unable to find authority for it in the book of God. This is a snare of which we need to be watchful lest we find ourselves once more teaching for doctrines the commandments of men.

Thirdly, we learn that when Ezra brought the book, He read therein before the street that was before the Water Gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law (ver. 3). This is most blessed-an attentive people solemnized by the word of God. So great was the company that a pulpit of wood was erected for Ezra, and on his right and left were companies of devoted Levites waiting to hear the Word and explain it to the people. It was a day when books were not easily multiplied. Perhaps Ezra had the only Bible there was in all the land; but in the manner indicated it was made the common property of all the people.

Subjection to the Word is the fourth point; that comes prominently before us in verses 5 to 8. Ezra opened the book in the sight of all the people (for he was above all the people); and when he opened it, all the people stood up: and Ezra blessed the Lord, the great God. And all the people answered, Amen, Amen, with lifting up their hands; and they bowed their heads, and worshiped the Lord with their faces to the ground. Who that has any conscience at all can fail to be touched by the reverence thus shown for the word of God? Such a Bible-reading was no free and easy, carnal coming together to argue over certain doctrines or debate intricate questions to the bewilderment of the simple, and the spiritual harm of the more advanced. Neither was it a place for some leader to shine, and to have his interpretations received without question as the mind of the Lord. This great Bible-reading was marked by a holy subjection to God and a hallowed reverence for His Word that contrasts strikingly with modern flippancy and irreverence in handling holy things.

To minister the Word to such a company must have been both a great joy and a solemn responsibility for Ezra and the Levites as they caused the people to understand the law, and the people stood in their place. So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading (vers. 7, 8). It needs to be borne in mind that, after the captivity, Hebrew, as a spoken language, had largely been displaced by Aramaic, hence the need of carefully explaining the Hebrew words to the waiting people.

Fifthly, the word of God as a source of joy and refreshment. This is what is suggested in the next section, verses 9 to 12: And Nehemiah, that is the Tirshatha [or, governor], and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the Lord your God: mourn not, nor weep. For all the people wept when they heard the words of the law. Their awakened consciences told them how guilty they and their fathers had been in refusing to obey the word of God; but their tears of penitence testified to the self-judgment that was going on; and, with God, sin judged is sin put away. Hence the cheering words of verse 10. Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared; for this day is holy unto our Lord: neither be ye sorry; for the joy of the Lord is your strength. God loves to surround Himself with a holy, happy people; but the two things of necessity go together. Holiness and happiness are inseparable. Who can fail to see in what is here before us a striking picture, often fulfilled, when God has visited His people in giving them bread? Refreshed and edified themselves, they become channels of blessing to others, sharing gladly with those for whom nothing is prepared.

So the Levites stilled all the people, saying, Hold your peace, for the day is holy, neither be ye grieved. And all the people went their way to eat and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them (vers. 11, 12). How much deeper the joy to-day, in the light of a full gospel, when saints gather about a risen Christ, and His word is brought home to each heart in the Spirits power, leading to similar exercises and lifting-up before God!

It is of obedience to the Word that the sixth section speaks. On the second day the chiefs of the people came together again, and the reading of the Word was continued. On this occasion a notable discovery was made: They found written that the children of Israel should dwell in booths in the feast of the seventh month (ver. 14). Now this was at once recognized as a challenge to obedience. Here was something which had been unobserved for a thousand years-and still it was in the Book! Verse 17 shows us that in the palmiest days of David and Solomon no attention had been paid to this particular precept. Since the days of Joshua the son of Nun unto that day had not the children of Israel done so. To obey it required considerable inconvenience; they might have argued that what Samuel, David, Solomon and others had overlooked was surely non-essential; but they found it written, and that settled it for an obedient people. So the whole company went out to the mountains, and brought olive, pine, myrtle, and palm branches and made booths, as it is written, and in these they dwelt, thus calling to for His pilgrim, people in the wilderness: And there was very great gladness. What a lovely example of unquestioning obedience to the Word!

And so we come to the seventh thought, in closing our somewhat rapid survey of the chapter: The word of God is all-sufficient for every experience of life. Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, according to the manner (ver. 18). Those seven days looked on to the Kingdom, when the Lord shall be surrounded by a happy, redeemed people, the eighth day bringing an outlook into eternity. Throughout Time the word of God contains all His people need for spiritual food and daily guidance.

Oh, for grace ever to hide that Word in our hearts, thus to be kept from sin, and to have our steps ordered accordingly, and every thought brought into captivity to the obedience of Christ!

Fuente: Commentaries on the New Testament and Prophets

Neh 8:10

I. The text teaches that there is a time to be cast down with godly sorrow and there is a time to be uplifted with holy joy; and the second of these is always the fruit of the first. No heart was really ever moved with godly sorrow that did not, in God’s good time, come to holy joy, and no heart ever came to holy joy that had not first been moved to godly sorrow.

II. Consider how we may get this joy of the Lord for ourselves, and what good it would do for us if we got it. (1) Its coming may be hastened in our hearts by looking more to Jesus and less to ourselves. (2) You may deepen this joy or hasten its coming by more thanksgiving in your approaches to the throne of grace. No believer is strong for God who has not learnt to rejoice in God.

III. The joy of the Lord is our strength when following after holiness. It is the want of this which makes many of us so slow in our progress in spiritual things. Let us ask God for more joy-joy to give us strength to do and to suffer for Him, strength to follow after and be made like Him, strength to trust Him at all times and look to Him in all circumstances, as Nehemiah did.

Bishop Maclagan, Penny Pulpit, No. 597.

I. Joy in the Lord is the natural result of Christian faith. There is a natural adaptation or provision in the Gospel, both in what it brings to us and in what it takes away from us, to make a calm, and settled, and deep gladness the prevalent temper of the Christian heart. I am not forgetting that, on the other side, it is equally true that the Christian faith has as marked and almost as strong an adaptation to produce a solemn sorrow-solemn, manly, noble, and strong. These two things are not contradictory; these two states of mind, both of them the natural operations of any deep faith, of any deep religious feeling, may coexist and blend into one another, so as that the gladness is sobered, and chastened, and made manly and noble, and that the sorrow is like some thunder-cloud, all streaked with bars of sunshine, that go into its deepest depths. The joy lives in the midst of sorrow; the sorrow springs from the same root as the gladness. And yet the sorrow is surface and the joy is central; yet the sorrow springs from circumstance, and the gladness from the essence of the thing; and therefore the sorrow is transitory and the gladness is perennial.

II. The “joy of the Lord” (rejoicing in God, that is to say) is a matter of Christian duty. It is a commandment here, and it is a command in the New Testament as well. The joy of the Lord is a duty (1) because the natural adaptation of the Gospel is to produce it; (2) because you can control your emotions; and (3) because you can wisely and rightly apprehend the prevalent cast of the Gospel as an outward system which you profess to believe and, if you do it, it will be joy, and not sorrow, which will mainly mark your Christian experience. There are two things which have a great deal more to do with the absence of gladness from the Christian life than disposition and temperament. The one is an actual deficiency in the depth and reality of our faith, and the other is a misapprehension of the position which we have a right to take and are bound to take.

III. Rejoicing in the Lord is a source of strength. All gladness, all cheerfulness, has something to do with our efficiency; for it is the prerogative of man that this force comes from his mind, not from his body. For strength there must be hope; for strength there must be joy. If the arm is to smite with vigour, it must smite at the bidding of a calm and light heart. The Christian work is of such a sort as that the most dangerous opponent to it is simple despondency and simple sorrow. “The joy of the Lord is strength.”

A. Maclaren, Sermons Preached in Union Chapel, Manchester, p. 151.

Notice:-

I. The essential joyousness of God. This is seen in three illustrations-(1) in nature; (2) in the Christian revelation; (3) in the spiritual life.

II. The blessedness of apprehending the essential joyousness of God. Joy is the tonic of the mind. (1) The joy of others may be our strength. (2) The name of the Lord is, above all, the strong tower into which the righteous runneth and is safe. There is an infinite geniality in God. To contemplate the joyousness of God is to have our trust in Him made as tender as it is firm; it inspires us with the perfect love which “casteth out fear,” the love which is, and ever must be, the true fortitude of the soul.

A. Mackennal, Life of Christian Consecration, p. 146 (see also Christian World Pulpit, vol. viii., p. 314).

I. There are some precepts introduced into the Bible which would seem superfluous. One of these is St. Paul’s command to rejoice evermore. There is a seeming incongruity in the command to rejoice thus introduced among such profound spiritual actions as “Pray without ceasing,” etc. Paul wished to counteract the tendency to a life of dreamy, speculative idleness; he sought to teach that God had not only spoken from eternity chaste cheerfulness for men’s hearts, but He urged them on with a Diviner knowledge to make them glad in the possession of His secret.

II. The proper tone of the Christian mind is not sadness and severity, but brightness and cheerfulness, and this not for the Christian’s pleasure only, but as his strength in the day of trial. It is the looking away from self into the mysteries of God which ministers to the “joy of the Lord.” The more we grasp with our whole heart the objective truths of the Gospel, the more bright will glow our hearts, the more filled will be our souls with a Divine joy.

III. Look at this gladness, not as a mere source of pleasure, but as a source of spiritual strength. (1) There are certain temptations to which a joyous temperament is at once a bar. For example, hardness in judging others, malice, pride, can scarcely coexist with brightness and cheerfulness of heart. (2) The power of exertion revives after sorrow from the habit of looking at the brighter side. (3) Gladness in God is essentially strength against unbelief. Teach a man to find happiness in his Sundays, a gladness in the going up to the house of the Lord, knitting the pleasures of his life with the mysteries of his faith, and the wave of unbelief will only break itself upon him.

Bishop Woodford, Christian World Pulpit, vol. iv., p. 248.

The crowning revelation of Old Testament times is given to that reformer who, coming up from the land of exile to re-create and renew the people of the Lord, cheers and inspirits them with the assurance that God overflows with delight in His chosen, works out their salvation in a festal mood, and commissions them to minister to each other’s necessities with ungrudging bounty and a deathless hope; for, says he, “the joy of the Lord is your strength.”

I. God’s joy a stronghold! Assuredly and unspeakably. (1) When once there is breathed into us, so as to fill and uplift us above the low zones of our world-life, this sense of the eternal Father delighting in the sons of men and in the mercy He gives them, forthwith the world of nature is a new creation, instinct with a new significance, and potent with an evangelical energy. (2) Nor is this less true of the bitter and painful experiences that make so large and obtrusive a portion of our earthly life; for they, too, are a part of the Divine order and plan of a loving and rejoicing Father, who finds His own joy diminished by our needless pain, and is seeking by all means to make us partakers of His holiness, so that we may be sharers of His happiness. (3) The joy of the Lord is a stronghold into which we may run and be safe from the fear of death.

II. The joy of the Lord is the source of our active, self-forgetting generosity. Whatever God is for us and to us, it is that we may be the same for and to others. The exhaustless fountain of the Divine gladness fills our cisterns till they overflow for the refreshing of a thirsty world. Joy in the Lord is strength, positive, actual power, for ministry.

J. Clifford, Daily Strength for Daily Living, p. 401.

I. The source of Christian joy is God. God is absolutely happy in Himself, and happy in relation to His creatures. (1) We can tell something of a man’s character and disposition by his works. God’s works are full of gladness. There is joy in the streams, the woods, the meadows, the cornfields. (2) As in nature, so in grace. The note to which all the music of the Gospel is attuned is “glad tidings of great joy.” (3) God makes us joyful by removing from us the sources and elements of our misery. He bestows salvation, and gives His Spirit, and “the fruit of the Spirit is joy.”

II. This joy is the secret of Christian strength. The joy of the Lord is our strength (1) for service; (2) against temptation; (3) for endurance.

III. The joy of the Lord therefore becomes a Christian law of life. To neglect our joys is to leave our work undone.

J. W. Burn, Contemporary Pulpit, vol. iv., p. 163.

References: Neh 8:10.-S. Cox, Congregationalist, vol. i., p. 710; J. H. Evans, Thursday Penny Pulpit, vol. x., p. 77; Clergyman’s Magazine, vol. xi., p. 83; H. Melvill, Penny Pulpit, No. 1521; Homiletic Magazine, vol. xiii., p. 146; Preacher’s Monthly, vol. vi., p. 153; Spurgeon, My Sermon Notes: Genesis to Proverbs, p. 112.

Fuente: The Sermon Bible

II. THE SPIRITUAL REVIVAL

CHAPTER 8

1. The reading of the law before the water gate (Neh 8:1-8)

2. A day of joy and not of mourning (Neh 8:9-12)

3. The keeping of the feast of tabernacles (Neh 8:13-18)

Neh 8:1-8. This interesting chapter gives the record of a gracious revival through the reading of the law. All the people gathered themselves together as one man in the street that was before the water gate, the place which suggests the cleansing and refreshing power of the Word. And as a united people they had but one desire, to hear the law of Moses, which the Lord had commanded, to Israel. They gave orders to Ezra that he should bring the book of the law. This the people knew was the Word of the Lord, and for this they hungered. Every true revival must begin with the Word, and in believing submission to what the Lord has said. So, it has been in all the great revivals of the past, and so it will be in the future. The great need today is back to the Bible; and to listen to its message as the message of God. How willingly and joyfully Ezra must have responded, and how it must have cheered the aged servant of the Lord! He brought the law before the congregation both of men and women, and those that understood in hearing (children of a certain age). Critics say that Ezras law of Moses must not be understood as meaning the Pentateuch; they claim that it was a collection of different laws, and part of the so-called priestly codex, which even then, according to the critical school, was not completely finished. Inasmuch as the destructive criticism denies that Moses is the author of the Pentateuch, they are obliged to resort to these arguments in order to sustain their theory. There is no valid reason to doubt when the book of the law of Moses was demanded and Ezra brought it before the people, that it was the Pentateuch, which the Jews call Torah, the law.

Then followed under great attention the reading, from the morning until the midday. Ezra stood upon a pulpit of wood, which was a raised platform which had been made for this purpose. Alongside of Ezra were thirteen men; in all, counting in Ezra, fourteen men faced the people. They probably took turns in reading from the law. Their names are interesting if we look at their meaning–Mattithiah (gift of the LORD); Shema (hearing); Anaiah (answer of the LORD); Uriah (the LORD is Light); Hilkiah (portion of the LORD); Maaseiah (work of the LORD); Mishael (who is as God is); Malchijah (King is the LORD); Hashum (wealthy); Hashbaddanah (esteemed by judging); Zechariah (the LORD remembers); Meshullam (reward). These names are suggestive of the Word itself Then Ezra unrolled the parchment seen by all the people. Great reverence was manifested to the Word by all the people standing up. Then Ezra blessed the Lord, the great God. Amen, Amen was the peoples answer, with the lifting up of their hands. Then they bowed their heads and worshipped the Lord with their faces to the ground. Ezra and the people believed that what they read is the Word of God. Hence this reverence, this praise and the attitude of submission. How little reverence for the Word of God our generation manifests. This too is a fruit of the destructive criticism, which has put the Bible on the same level with common literature. Thirteen others are mentioned who, with the Levites, caused the people to understand the law. Some think it means that the people did not understand Hebrew, and that the Hebrew text had to be translated into Aramaic. This is probably incorrect. Hebrew was not unknown after the captivity, for Haggai, Zechariah and Malachi spoke and wrote in that language. It rather means the interpretation of what had been read, that is, an exposition of it. The names of these thirteen expositors are also of interest. The first is Jeshua, which means Jehovah is salvation; this is the great truth which all Bible exposition must emphasize.

Neh 8:9-12. When the people heard the words of the Law they wept. They were conscience stricken on account of their individual and national sins; they judged themselves. The Word had been believed; their godly sorrow had been expressed by tears, and so they were ready for the words of comfort and cheer the Lord gave through Nehemiah, Ezra and the Levites. This day is holy unto the LORD your God; mourn not nor weep … go your way, eat the fat, and drink the sweet, and send portions to them for whom nothing is prepared; for this day is holy unto our Lord; neither be ye sorry; for the joy of the LORD is your strength. And this was done. They were the Lords people, separated unto Himself, and as they remembered all His goodness, they rejoiced in Him. Refreshed themselves, they were to remember those for whom nothing was prepared.

Neh 8:13-18. The feast of tabernacles was kept by them. They came in reading the law to the command of Moses that the children of Israel should dwell in booths in the feast of the seventh month. Olive, pine, myrtle and palm tree branches were to be used to construct booths in commemoration of the wilderness journey. This was done at once by them in obedience to the Word. Thus we have three facts concerning the Word in this chapter; reading the Word, believing the Word, and obeying the Word. Hence there was great gladness in keeping the feast of tabernacles. The words, for since the days of Joshua the son of Nun unto that day had not the children of Israel done so, present a difficulty. We read in Ezr 3:4 that the feast of tabernacles was celebrated immediately after the arrival of Zerubbabel; nor does it seem possible that God-fearing kings in the past overlooked this feast. 1Ki 8:2; 1Ki 8:65 shows that Solomon kept this feast of the Lord. It therefore cannot mean that the people of Israel had neglected the keeping of the feast of tabernacles for a thousand years. The emphasis must be placed upon the word so–it means that never before had the feast of tabernacles been kept in such a manner. The reading of the Word and the revival which followed produced such a joyful and whole-hearted keeping of the feast, as had not been the case since the days of Joshua.

Fuente: Gaebelein’s Annotated Bible (Commentary)

seventh month

i.e. October; also, Neh 8:2; Neh 8:14.

Fuente: Scofield Reference Bible Notes

am 3559, bc 445

all the people: Ezr 3:1-13

as one man: Jdg 20:1, Jdg 20:8

before: Neh 8:16, Neh 3:26, Neh 12:37

Ezra: Neh 8:4-9, Ezr 7:6, Ezr 7:11, Jer 8:8, Jer 8:9, Mat 13:52, Mat 23:2, Mat 23:13, Mat 23:34

bring: 2Ch 34:15, Isa 8:20, Mal 4:4

Reciprocal: Lev 8:3 – General Lev 9:5 – and all the congregation Deu 31:11 – shalt read Deu 33:10 – They shall teach 2Ki 22:10 – Shaphan 2Ki 23:2 – he read 1Ch 24:6 – the scribe 2Ch 32:6 – in the street Ezr 7:10 – and to teach Ezr 7:25 – teach ye Eze 44:24 – in all Zep 2:1 – gather together Joh 11:55 – before Act 15:21 – sabbath

Fuente: The Treasury of Scripture Knowledge

A NOTABLE CONGREGATION

All the people gathered themselves together as one man.

Neh 8:1

I. This chapter portrays a great congregation.All Jerusalem gathered to hearken to the commandments of God. Shall I not pray and work for the coming of the time when religion will be the dominant interest in civic and national life? Both patriotism and piety should prompt me.

II. And the chapter portrays a reverent congregation.They rose in adoration to their feet. They responded with loud Amens and with outstretched hands. They fell on the ground in worship. Ah! it is thus that I should receive the messages of Godhumbly, wonderingly, eagerly, whole-heartedly. The place is holy.

III. And this also was a sorrowing congregation.They saw that they had violated the divine law. They were convinced of sin, and wept aloud. It would be a desirable thing for my truest life if I had more of that old-world conviction of unworthiness. It would keep me lowly. It would compel me to cling always to the Strong One.

IV. But this gathering, too, was a rejoicing congregation.May I share their gladness!gladness in the Lord who is so almighty and so all-merciful; gladness in an unselfish ministry to others; gladness because I understand what the will of God is for me. My heart and my voice both alike should sing.

Illustrations

(1) A recent popular book pictures the shrewd manner in which a religious man made a horse sale on Sunday. By an ingenious use of ifs and supposes he completed a transaction which his conscience would not let him do outright and openly. He did not see that he had broken the spirit of the day completely. Yet there is much Sabbath sinning of this sort. Persons who would not open their stores on Sunday or plough their fields or do the family washing or otherwise work at their daily tasks, think nothing of occupying their mind with thoughts of the weeks business. The Sabbath is not kept at all unless it is kept in spirit. Our minds as well as our hands should cease trafficking on the Lords day.

(2) The nearest parallel to this picture is yielded by the little groups that were accustomed to gather around the chained Bibles of our cathedrals, which godly men were wont to read and expound. The eagerness of the people and the reverent greeting given to Ezra as he began his sacred duty are very beautiful. Altogether, it must have been a most imposing spectacle. Ezra stood on the rostrum of wood, with the reverent band of elders on his right and left, whilst another little band took it in turns to explain whatever needed exposition.

Fuente: Church Pulpit Commentary

THEN, AS THE last verse of the chapter tells us, came the seventh month; and chapter 8 opens with the record of how the people were gathered together in the street before the water gate. Ezra the priest had been in Jerusalem for a number of years, but he now was called upon to bring the book of the law of the Lord and read it publicly before both men and women, and indeed before all who could understand it, which must have meant even children of maturer years. The word of God concerns everybody who has a mind capable of understanding it.

This public reading was a great occasion, and it furnishes us with some valuable instruction, particularly for those who minister the word in a public way. Ezra stood upon a pulpit, so that both he and the book out of which he read, were in full view of the people, and others helped to make the meaning plain to all who listened. If any of our readers engage in the public preaching of the Gospel or the ministry of the word to believers, we would ask them to read verse Neh 8:8, and carefully note three words in it.

In the first place the book was read distinctly. What was written in the one precious book was clearly to reach the ears of the people, for they had no copies of it in their hands, which would enable them to check any mumbled or indistinct utterance. Secondly, they gave the sense, for during a thousand years the language may have altered somewhat, and many may have spoken the Aramaic and been unlearned in the ancient Hebrew. Thirdly, they made certain that the hearers really did understand the reading. How remarkably this verse anticipates the instructions given in 1Co 14:1-40, in regard to what is uttered in the Christian assembly. He who gives thanks, or prays, or ministers the word, is to make sure, not only that he himself really knows what he is saying, but that also he says it in such a way that it is understood, and therefore can be assimilated, and endorsed by the saying of ‘Amen’, by those who hear him. The speaker may say, ‘I understood quite well what I wanted to convey.’ We however, have to reply, ‘Yes, but did you speak with sufficient distinctness and simplicity, that your hearers got the sense and with clear understanding grasped your message?’ A reference to our understanding occurs eight times in 1Co 14:9-20.

The first effect upon the people of this reading is revealed in verse Neh 8:9 -the people were moved to tears; and well they might be, for no one can face the demands of God’s holy law without a sense of condemnation entering the conscience. Both Nehemiah and Ezra however stilled the people and bade them rejoice, for in the book there were of course the promises of God, showing mercy and predicting the Messiah, and further the Feast of Tabernacles was at hand, which was intended to be a season of happiness. They were entitled, of course, to rejoice in all that God had wrought on their behalf in spite of all the efforts of their adversaries. But we have wondered whether this switching of the emotions of the people from conviction and sorrow to eating and drinking and making ‘great mirth’, because they had understood, was really of God. Conviction of conscience is not easily reached, and consequently repentance is shallow all too often, though it is true of course that ‘the joy of the Lord’ imparts strength. There is however a great difference between that joy and making great mirth as one eats and drinks. The day will declare whether this successful direction of the leaders was really of God or not.

There was however on the part of the leaders a real desire to read and understand the directions of the law, as verse Neh 8:13 records, and the original directions as to the feast of Tabernacles came clearly before them. This resulted in taking action to observe the feast as it had been written. The statement of verse Neh 8:17, that this feast had not been so observed since the days of Joshua, might fill us with astonishment did we not know how easily and swiftly a decline from the instructions of the word of God can take place. When King Josiah moved the people in his day to keep the Passover, the record is that, ‘there was no passover like to that kept in Israel from the days of Samuel the prophet’ (2Ch 35:18). This was an earlier exhibition of the same tendency, though not quite so extreme a case.

And what has taken place in the sad history of the professing church? We cannot, in this connection, throw stones at the people of Israel. In 1Co 12:1-31; 1Co 13:1-13; 1Co 14:1-40, we have revealed the great facts that govern the life and activities of the church as the body of Christ, followed by the commandments of the Lord, to be obeyed in the exercise of spiritual gifts, so that all may profit. For how long were they remembered and obeyed? Not for long. Soon other arrangements were made, which led in the course of a few centuries to the fearful evils of the Papacy, and what are called the ‘Dark Ages’. There was possibly some remembrance of the word of God amongst the humble, unknown, persecuted saints, whom the Popes branded as ‘heretics’, but that was all, as many centuries passed. So we are not surprised at what is recorded in verse Neh 8:17 of our chapter.

In the last verse of our chapter and the opening verses of Neh 9:1-38, we see that this reading of the book of the law, which started when Ezra mounted the pulpit, did not end there. It continued through the seven days of the feast, and even beyond. It lay at the root of such measure of revival as occurred at that time, and thus, we believe, it has always been. The revival that came to a head in the sixteenth century, sprang largely from the fact that the Scriptures had begun to be translated out of dead languages into languages that were alive, coupled with the invention of printing, that enabled countless thousands to read them. And so it has been again and again since that time.

Fuente: F. B. Hole’s Old and New Testaments Commentary

Neh 8:1. Into the street that was before the water-gate Probably, in that space which was afterward called the court of the Gentiles. They spake unto Ezra the scribe This Ezra, without all doubt, is the same person who came from Babylon in the seventh year of Artaxerxes. It is thought he had been at Babylon since his first coming into Judah, and was now returned; beholding, doubtless, with great joy, the wall of Jerusalem built, as before he had seen the temple finished. To bring the book of the law of Moses They called to mind that place, (Deu 31:10-11,) where God requires the law to be read publicly every seventh year, in the feast of tabernacles, which was appointed to be kept about the middle of this month. This office, no doubt, Ezra was ready to perform; but such was the forward zeal of the people at this time, that they prevented him by their pious entreaties, requesting that he would read the law before that feast began.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Neh 8:2. Upon the first day of the seventh month, the day when the civil year began, reckoned from the creation of the world. Ezra began the year, like Adam, with a holy convocation. He, and others succeeding him, read with loud voices, and the Amens of the people made loud echoes in the courts.

Neh 8:8. They read in the book, the Hebrew of Moses, and gave the sense in the Chaldaic language, which from thence was the language of the country; but so mixed with Hebrew and other oriental words as to occasion it to be called the Syro-Chaldaic. This method was popular, and induced learned men to write the Targums named in the preface to this Commentary. In those Targums the Word of the Lord, that is the Messiah speaking to the prophets, is of constant occurrence.

In the primitive church, this practice was continued. The fathers expounded the reading of the day, and left their homilies behind, which have come down to us. This then is the difference between the homily and the sermon; the former expounds the scriptures, the latter discusses a particular subject.

Neh 8:18. Day by day he read in the book of the law. At the feast of tabernacles they read the whole of the law to the people, in portions during the seven days.

REFLECTIONS.

Hail infant state, and rising church! Hail to the governor, and hail to the priest! Blessed restorers of Israels feasts and Israels joys. Let us follow so fine an example. The law of the Lord says, Gather the people together, men, women, and children, and the stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of his law. The same reason for it holds good under the gospel.

We ought to exercise ourselves to religious services with great seriousness and solemnity: Neh 8:5-6. Nehemiah began with prayer, the people joined, and used a very reverent posture. It is very proper when we take the word of God into our hands, to begin with an act of devotion. There is a peculiar propriety in commencing public worship with prayer for the divine presence, assistance, and blessing; and those persons are worthy of blame who are seldom in time to join in that act of devotion in the solemn assembly.

When the word of God is read and expounded, it becomes us to pay the utmost attention to it: Neh 8:7. Notice is taken that the people stood in their place; there was no moving about, shifting their places, or any other marks of irreverence or inattention. On the contrary, the people were attentive to the book of the law: Neh 8:3. When God speaks, man must hear. Looking about to observe who comes in, is highly indecent; it is an affront to God, whose word we read; disrespectful to those who read and explain it, and depriving ourselves of the benefit we might gain by it. Let us imitate this example, and give diligent heed to the things that are spoken.

We learn the benefit of holy joy, and keeping holy days with cheerfulness. Sabbaths, or holy convocations, ought to be kept with joy: the mind should be cheerful and thankful. Joy in God and his goodness, especially in giving us spiritual blessings, should be maintained; the joy of the Lord is our strength. It is our duty to go on with vigour: this will support and encourage us under adversities, and secure the divine blessing; for the Lord meets those that rejoice in him, and work righteousness. We are allowed to eat the fat and drink the sweet on holy days; but it should be done with moderation, lest it make us drowsy, and unfit us for religious exercises, and should always be attended with charity to the poor. We should send portions to those who have not our plenty. Works of charity are peculiarly proper on solemn feast days; and the goodness of God to us should make us bountiful and charitable to our poor brethren. We serve a good master, who loves to see his servants cheerful, easy, and happy; and nothing will contribute more to this than to do all in our power to make our devotion lively, and our charity warm and extensive. God loves a devout worshipper, and a cheerful giver.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

PART IV (Neh 7:73 b Neh 10:39). Ezra and the Law.

Neh 7:73 b Neh 8:12. The Reading of the Law.

Neh 7:73 b. These words are repeated by mistake from Ezr 3:1.

Neh 8:1. Cf. Ezr 7:6-10. It is clear that we have here only part of the original narrative. It is difficult to understand, knowing what we do about Ezra from other parts of the book, how the initiative regarding the reading of the Law should have been taken by the people as is here implied. Something must originally have preceded this section, which probably recorded how Ezra first impressed upon the people the need of studying and observing the Law. This would explain why the people gathered together and requested Ezra to read the Law to them.

Neh 8:2. all that could hear with understanding: as men and women are mentioned immediately before, presumably children are to be understood and referred to by these words, though see Neh 7:7.upon the first day of the seventh month: see note on Ezr 3:1, and cf. Lev 23:23-25, Num 29:1-6.

Neh 8:4. a pulpit of wood: read a wooden platform (lit. tower); pulpit does not convey quite the right idea, as a number of men in addition to Ezra stood on it.

Neh 8:6. Cf. Deu 7:15, 1Ch 16:36

Neh 8:7 f. None of those here mentioned are among those who stood on the platform with Ezra; they were all Levites (see Neh 9:5, Neh 10:9-14. so that the word and before the Levites should be deleted. But the whole of Neh 8:7, with the exception of and the people stood in their place, seems to be an interpolation, for the procedure as now described in the text is illogical because the understanding of the Law is made to precede the reading of it (see Neh 8:8). In Neh 8:6 it is said that the people worshipped the Lord with their faces to the ground, i.e. they were prostrate; so that the words at the end of Neh 8:7, and the people stood in their place, evidently mean that they rose up from their prostrate position. In Neh 8:8 it then goes on to say that they read in the book, etc.; but they should be he, i.e. Ezra; the second they (they gave the sense) refers to the Levites; while the third they refers to the people. The text in both verses is confused, and differs from the LXX as well as from the Greek Ezra (9:4850). The word distinctly (RVm. with an interpretation; Heb. mphrash) comes from a root meaning to explain or expound; in Aramaic the root means to translate (cf. Ezr 4:18); and in rabbinical Heb. it came to be used as a technical term for expounding Scripture, and especially the Law; hence the name Pharisee, since the Pharisees were par excellence the expounders of the Law. Taking Neh 8:8 with the emendation suggested above (though the whole text as it stands must be regarded with suspicion) the meaning seems to be that Ezra read the Law, presumably sentence by sentence, and briefly expounded it, whereupon the Levites made his explanation clear to the people. It must be confessed that it is not easy to picture the exact procedure: whether the Levites spoke to small groups of the people after each passage read by Ezra; or whether, after Ezra had finally concluded, the Levites began their explanation on the basis of his words. But though our text fails to give a satisfactory account of the details of what actually took place, the really important point is clear enough, viz. that by Ezras inspiration and under his guidance the Law was now for the first time put before the Jews in such a way as to convince them that it was the most important thing in the world that their lives should be conducted wholly in accordance with its precepts.

Neh 8:9. And Nehemiah . . . the Tirshatha: these words do not belong here, they have been interpolated by the Chronicler.your God: one would rather expect our; this is, moreover, what the LXX reads.For all the people wept: the Jews having learned the great demands which the Law made upon them now realised in how many ways they had fallen short of its requirements; hence their consternation and sorrow; cf. the action of king Josiah on hearing the book of the Law read for the first time (2Ki 22:11).

Neh 8:12. because they had understood . . .: this had been the very cause (see end of Neh 8:9) of the peoples weeping; here it is said to be the cause of great mirth; the words were probably added by the Chronicler in forgetfulness of what had been written above.

Fuente: Peake’s Commentary on the Bible

THE READING OF THE LAW

(vv. 1-12)

We have seen at the end of chapter 6 the wall was completed, and in chapter 7 appointments were made for the proper order to be maintained in the city. Now another matter of greatest importance is set before the people of Judah. Just as in any revival, the Word of God must be given the foremost place, so it is in chapter 8. For the first time in this book Ezra the scribe is mentioned. This man shows a lovely spirit. Though his ministry was absolutely essential for the returned remnant, he did not put himself forward until the work of rebuilding was finished, and even then it was not he who asked for such a place of prominence. Rather, when the people gathered “as one man” in the open square in front of the water gate, Ezra was “told to being the book of the Law of Moses” (v. 1).

God was working most manifestly in the people being unitedly gathered as they were, and the time had come when they would spontaneously recognize the value of the Word of God. This took place on the first day of the seventh month (v. 2), which Lev 23:23-25 indicates as “a memorial of blowing of trumpets,” a time of great rejoicing. Yet here in Nehemiah there is no mention of trumpets. Why is this the case? Is it not because true joy could not be restored to Israel apart from their hearing the Word of God? Thus, at this time God would occupy them with hearing His Word apart from the trumpets.

This was no 20 minute sermon, but the reading of God’s Word from morning until midday, with all the people being attentive to hear what the Book of the Law said (v. 3). This took place in front of the water gate, for water is a symbol of the Word of God (Eph 5:26), a necessity every day of our lives, both for drinking and for cleansing.

Ezra stood on a wooden platform, made for this purpose, to be visible to all the people and his voice more easily heard. Six men stood at his right hand (making 7 with Ezra himself), and seven at his left, thus symbolizing completeness of fellowship, for 14 is 7×2, 7 being the complete number and two speaking of testimony or fellowship.

When Ezra opened the book of the Law, all the people stood up spontaneously. This was God’s doing, and thus there was seen a willing response for God’s Word. Then “Ezra blessed the Lord, the great God” (v. 6). What is implied in this blessing? Mar 14:22 and Luk 22:19, compared together, make this clear, for Mark says, “Jesus took bread and blessed and broke it,” while Luke, referring to the same occasion, says, “He took bread and gave thanks and broke it.” Thus it is clear that Ezra’s blessing was a prayer of thanksgiving. How right it was then for all the people to respond, “Amen, Amen,” lifting up their hands and bowing their heads in worship.

A number of men are mentioned then who were able to help the people to understand what Ezra was reading (v. 7). Having been captives in Babylon for years, the people no doubt learned the language of their captors and the Jewish language would not be well known by many, therefore they would require help in understanding it. In the Church of God today there are many who have difficulty understanding the Word of God because accustomed to think in different terms than those expressed in scripture, and they need the help of teachers who are well acquainted with the truth of God.

At the end of verse 9 we are told that “all the people wept, when they heard the words of the law.” Why so? No doubt because the law exposed the failure of the people. Yet Nehemiah and Ezra and the Levites told the people, “This day is holy to the Lord your God; do not mourn nor weep.” Why not weep on account of their failure? Because the Word of God has a higher object than to expose sin: it declares His grace to sinners.

Rather than weeping, the people were told to “Go your way, eat the fat, drink the sweet and send portions to those for whom nothing is prepared, for this day is holy to our Lord. Do not sorrow, for the joy of the Lord is your strength” (v. 10). This is not mere natural joy, but the joy of the Lord, which is strength for doing good, such as providing for others who do not have the same advantages as we.

The Word of God having been given to them, with the faithful advice of their leaders, the people responded with great joy, feasting and sending portions to the poor, “because they understood the words that were declared to them” (v. 12). When God is given His place, the result will always be great joy and blessing.

THE FEAST OF TABERNACLES

(vv. 13-18)

The heads of the fathers’ houses, with the priests and Levites, were evidently so impressed by the Word of God as to realize how little they knew about it, so that on the second day they gathered to learn more from Ezra (v. 13). The feasts of Israel should have been well known to the Jews, but though three of these particular occasions were prescribed for the seventh month, they were evidently totally ignorant of this. Now they learn from Ezra’s reading of scripture that there was a “Feast of Tabernacles” ordained for seven days, beginning with the 15th day of the month (Lev 23:33-39). They had missed the feast of trumpets, which was the first day of the seventh month, for Ezra had only begun reading scripture to them on that day. But why they missed the Day of Atonement on the tenth day (Lev 23:27) seems questionable.

They found that during the week of the Feast of Tabernacles Israel was to dwell in booths, which were to be made with branches of olive trees, other oil trees, myrtle trees, palm branches and branches of leafy trees. Therefore the people went out and gathered the necessary branches and made booths, some on top of their houses, some in their courtyards or the courts of the temple, or in open squares in the city (v. 16). No doubt they did not realize the significance of what they did, but being obedient to the Word of God they had “very great gladness.” However, this occasion signifies the blessing God will give Israel in the millennium, when they are brought back from their centuries of sinful departure from God. Actually, the Great Day of Atonement will prepare them for this, for on that day Israel was commanded to afflict their souls in repentance and self-judgment, as will be true when they “look upon Me whom they pierced (Zec 12:10-14), as the Lord says, and in brokenness of heart receive Him as their Messiah.

All will be changed for them. Their living in booths signifies the blessing coming to them then, even the weather always being favorable, so that no storms, rain or snow or wind will disturb their comfort even in such dwellings. There will be no fear of thieves or robbers either, no fear of violence or of unwelcome harassment, but all the people living in peace and harmony.

Though the Lord had commanded that this feast should be kept every year, verse 17 tells us that Israel had not kept this feast by dwelling in booths since the days of Joshua. Does it not seem strange to us that all through the history of the book of Judges, through Samuel’s time and through the history of all the kings, this feast had been ignored? We do read of Passovers being kept, specially in Hezekiah’s day (2Ch 30:1-27) and during Josiah’s reign (2Ch 35:1-19), but why not the Feast of Tabernacles? Surely this compares with the history of the Church, for the Feast of Tabernacles symbolizes the great blessing in store for Israel, while the truth of the coming of the Lord tells us of the great blessing in store for the Church. This truth of the Lord’s coming was virtually forgotten until the 19th century, though it should have been kept fresh in the minds of believers at all times. The Rapture of the Church of God will introduce us into the unspeakable blessing of peace perfectly accomplished, never to be disturbed for eternity; indeed high above the blessing in Israel of which the dwelling booths symbolizes. When the Church began to be awakened as to the value of prophecy, it was not long till the Lord made clear that the Rapture of the Church should take place at least seven years before the Lord will return in power and glory to set up His earthly kingdom.

Every day of the seven days of the feast Ezra read from the Word of God to the assembled people of Judah. Today also, as the truth of the Lord’s coming is impressed on us, there has been a revived interest in searching the Word of God on the part of many. Sadly, some have searched it merely from an intellectual point of view, with no real heart to obey the Lord, but to further their own selfish interests. Yet others have a true desire to honor Christ and to serve Him acceptably with reverence and godly fear.

On the eighth day there was a sacred assembly, an assembly of special character, for number 8 speaks of a new beginning. Number 7 indicates completeness, so that both numbers have an application to the same thing, that is, our future destiny will be the completion of God’s counsels for us, but in another way it speaks of a new beginning.

Fuente: Grant’s Commentary on the Bible

THIRD DIVISION

The Authority of the Word

Nehemiah 8. The Word of God upheld before the people.

Nehemiah 9. The people humbled before God.

Nehemiah 10. The covenant to observe the Word.

The RE-ESTABLISHMENT OF THE WORD OF GOD

Neh 7:73, last clause, and Nehemiah 8

The great subject around which all else centres, in the third division of the Book of Nehemiah, is the re-establishment of the authority of the word of God. It is thus significant that the last recorded revival amongst the people of God, in Old Testament days, is concerned with setting up the walls and gates, and the re-assertion of the authority of the word of God. Further, it is clear that these two characteristics of this last revival are intimately connected and dependent one upon the other.

On the one hand, the building of the walls, the setting up of the gates, the appointment of porters, singers, and Levites, would all have been in vain unless carried out in accordance with the word of God.

On the other hand, having returned to God’s ground for his people – the Land of Israel – having built the house, the walls and gates – this returned remnant find it possible, and comparatively easy, to obey the directions of the word. In Babylon much of the word would have become a dead letter, the very place making it impossible to carry out its injunctions except in a limited way. In the Land all becomes simple.

Has not this last revival of Old Testament days a voice for God’s people in the closing days of Christendom? Does not the increasing evil of Christendom, the conflict for the truth, and the coming of the Lord, call for a true separation on the part of the people of God? And will not those who truly separate from the evil find themselves, like the remnant in Nehemiah’s day, in a position which makes it possible for them to obey the word. And thus the revival of Nehemiah’s day may point to the way in which the Spirit of God is specially working in these last days. The abounding evils demand separation, and separation makes possible obedience to the word of God.

These principles are illustrated for us in chapter 8 of Nehemiah. Having completed the building of the walls and the erection of the gates, “the people gathered themselves together as one man” with the desire to hear “the book of the law of Moses, which the Lord had commanded to Israel” (Verse 1).

It is important to note that all the people” (not simply those within the city) were concerned in this movement The closing sentence of Chapter 7 (which commences this fresh section of the Book) states that “the children of Israel were in their cities.” The story immediately continues in chapter 8 by saying, “and all the people gathered themselves together as one man.” This expression, “all the people” is repeated again and again (see vv. 3, 5, 6, 9: 11, 12, 13 and 17): This is important as interpretations have been forced upon the Book of Nehemiah which involve a distinction between those within the city and those without. This the picture will not, for one moment, allow. The people, whether within the walls or without, were “one” and gathered together “as one man.” The walls were for the protection of the house, not the division of the people. They were not erected to create two parties among the people of God, and in the story did not do so.

The audience is composed of men and women, and all that could hear with understanding. And such was the earnestness of the people, that from morning until midday “the ears of all the people were attentive unto the book of the law” (2, 3).

The word of God was read distinctly and the sense was given, that the people might understand the reading. And God signified His approval of this return to His word by recording the names of those specially concerned in this work, whether as associated with Ezra in turning to God in praise on the occasion of the opening of the book, or in actually reading and giving the sense of the word (4-8).

In the remaining portion of the chapter we see the immediate effect of the authority of the word being established over the people. As ever it reaches the conscience and stirs the heart. But conscience work comes first, “All the people wept, when they heard the words of the law” (9). As they listen to the word conscience tells them how far they have departed from its precepts. But if the word exposes the failure of man, it also reveals the faithfulness of the Lord. So that if they rightly weep because of their own failure, they are also encouraged to rejoice in the Lord, for they are told, “the joy of the Lord is your strength” (10-12).

Thus encouraged the people render to the Lord His portion. However great their failure, however much they may have to confess and in due time humble themselves before the Lord, yet their failure must not be made an occasion for depriving the Lord of His portion. Yea, their unfaithfulness only magnifies the more the unchanging faithfulness of the Lord, calling forth His people’s praise.

Thus it comes to pass the people keep the feast of tabernacles. This was the last feast of the year, completing the cycle of feasts, and setting forth in type the glorious end of all God’s ways with His people by which He will bring them into millennial blessing in spite of their long history of failure.

But not only do the people keep the feast, but they do so in accordance with the word. It was no new thing to keep the feast – the people had done so in a former revival under Ezra (Ezra 3); but not since the days of Joshua had they kept it with booths “according to the ordinance” of the word (18 N. Tr.). And in our day may we not say that though the Lord’s supper has been kept all through the dark ages, yet not until a few had been delivered from the captivity of men’s religious systems, could it be divested of all the idolatrous ceremonial, and superstitious accretions of men, and once again kept in holy simplicity in the presence of the Lord. It marks a tendency to return to system when the supper begins to be surrounded once more with mystery and ceremonial, or certain chosen persons administer it, in a certain determined order of procedure, even if unwritten.

And just as the Lord’s supper takes us on to the coming of the Lord, and yet is a feast of remembrance, so the feast of tabernacles looks on to the day of coming glory, if kept in accordance with the word, and yet is a feast of remembrance recalling how the Lord had led the people through a wilderness journey during which they dwelt in booths.

Keeping the feast according to the word rendered the occasion a very bright testimony in a very dark day, and brings to light a principle of immense encouragement, namely, the darker the day, and the weaker the circumstances, the brighter the testimony rendered by those who obey the word.

It was a dark day in Israel’s history when Hezekiah kept his passover. But to find a parallel to Hezekiah’s revival we have to go back two hundred and fifty years to the days of Solomon (2Ch 30:26). It was a yet darker day when Josiah kept his passover, and yet so bright was his revival, that even the palmy days of Solomon afforded no such testimony, and we have to go back five hundred years to the days of Samuel the prophet to find a parallel (2Ch 35:18).

But in Nehemiah’s day the dispensation was wearing to its end – the darkness was deepening, the circumstances weaker than ever before, and yet owing to the fact that this feeble remnant acted according to the word, the testimony rendered by them was so bright that nothing can be found with which to compare it, throughout the years of the captivity, the long history of the Kings or in the days of the Judges, and to find a parallel we are carried back a thousand years to the days of Joshua the son of Nun (17).

How deeply suggestive and rich with encouragement is this beautiful scene, for the people of God who find themselves in the last dark days of the Church’s history on earth. If such will but walk in holy separation from evil, and in obedience to the Word of God, they will find, though the darkness deepens all around, and the weakness of circumstances increase, that the privileges they enjoy, and the little witness they render, will be brighter and purer than through all the long history of failure of the Church in responsibility. Such a witness will find no parallel save in the early days of the Church’s history.

Fuente: Smith’s Writings on 24 Books of the Bible

8:1 And all the people gathered themselves together as one man into the street that [was] before the water gate; and they spake unto Ezra the {a} scribe to bring the book of the law of Moses, which the LORD had commanded to Israel.

(a) Read Ezr 7:6.

Fuente: Geneva Bible Notes

The reading of the law 8:1-8

This ceremony reflects the form of Israelite worship that had developed in exile. Almost the same elements that characterized the synagogue services begun then appear here. The people assembled, there was a request for the reading of the Torah, someone opened the scroll, and the people stood. Then someone (Ezra) offered praise, the people responded, and they received instruction (a sermon). Finally the Law was read, an oral explanation and exhortation followed, and the people departed for a fellowship meal. [Note: Williamson, Ezra, Nehemiah, pp. 281-82.]

The "first day of the seventh month" (Neh 8:2) was the day on which the Israelites were to observe the Feast of Trumpets (Lev 23:24). The priests blew trumpets to assemble the people, to announce God’s working among them, and to signal preparation for the Day of Atonement, which followed on the tenth of the month (Lev 23:27).

This time the people gathered at an appropriate place near the Water Gate (Neh 8:1). This gate was on the east side of the City of David, and it was near the Gihon Spring.

Nehemiah did not mention Ezra earlier in this book. However, now we learn that he was still active in Jerusalem as a contemporary and fellow leader of the restoration community along with Nehemiah. As the most important scribe in Israel at this time, as well as a priest, he led the people by reading the covenant to them (Neh 8:3).

Scholars have suggested that "the book of the Law of Moses" (Neh 8:1) refers to the legal material in the Pentateuch, or the "priestly code" (i.e., Leviticus), or the Deuteronomic laws, or the entire Pentateuch (i.e., the Torah). There is no way to solve this mystery now. We do know, however, that the book was a scroll, since codices (books as we know them) did not become popular until the early Christian centuries.

Even though Ezra apparently read for several hours, the people remained attentive. This attitude, along with their standing on their feet because they respected the Law, shows the commitment of these obedient Jews to Yahweh and His Word (Neh 8:3; Neh 8:5). Evidently a wooden podium accommodated Israel’s leaders who stood on a raised platform with Ezra (Neh 8:4). Lifting up the hands toward heaven, normally with palms upward, was a common way in which the Jews expressed their desire to receive a blessing from God (cf. 1Ki 8:22). Bowing with faces to the ground, a posture Muslims still observe, reflected their sense of humility before God (cf. Gen 18:8). This is how slaves bowed before their masters in the ancient world (Neh 8:6; cf. Gen 27:29; Gen 37:10; Gen 49:8 et al.).

Not only did the leaders read the Word of God, they also translated it from the Hebrew language into Aramaic, the common language of the Persian Empire. Some of the Jews present did not know Hebrew (Neh 13:24), having grown up in Babylon and elsewhere, away from Jews who maintained fluency in the Hebrew language. The written translation of the Hebrew Bible into Aramaic, with comments added, was the Targum (lit. translation). The Apostle Paul referred to himself as a Hebrew (Php 3:5). He meant that he was a Jew who could read the Hebrew Bible in the original Hebrew language, not just in Aramaic.

Ezra and his associates not only translated the Law, they also explained what it meant and how it applied to the people. This is true Bible exposition.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

THE LAW

Neh 8:1-8

THE fragmentary nature of the chroniclers work is nowhere more apparent than in that portion of it which treats of the events immediately following on the completion of the fortifications of Jerusalem. In Neh 7:1-73 we have a continuation of the governors personal narrative of his work, describing how the watch was organised after the walls had been built and the gates set up. {Neh 7:1-3} This is followed by a remark on the sparseness of the city population, {Neh 7:4} which leads Nehemiah to insert the list of Zerubbabels pilgrims that the chronicler subsequently copies out in his account of Zerubbabels expedition. {Neh 7:5-73 Ezr 2:1-70} Here the subject is dropped, to be resumed at Neh 11:1-36, where the arrangements for increasing the population of Jerusalem are described. Thus we might read right on with a continuous narrative-allowing for the insertion of the genealogical record, the reason for which is obvious-and omit the three intermediate chapters without any perceptible hiatus, but, on the contrary, with a gain in consecutiveness.

These three chapters stand by themselves, and they are devoted to another matter, and that a matter marked by a certain unity and distinctive character of its own. They are written in the third person, by the chronicler himself. In them Ezra suddenly reappears without any introduction, taking the leading place, while Nehemiah recedes into the background, only to be mentioned once or twice, and then as the loyal supporter of the famous scribe. The style has a striking resemblance to that of Ezra, from whom therefore, it has been conjectured, the chronicler may here have derived his materials.

These facts, and minor points that seem to support them, have raised the question whether the section Neh 8:1-18; Neh 9:1-38; Neh 10:1-39., is found in its right place; whether it should not have been joined on to the Book of Ezra as a description of what followed immediately after the events there recorded and before the advent of Nehemiah to Jerusalem. Ezra brought the book of The Law with him from Babylon. It would be most reasonable to suppose that he would seize the first opportunity for making it known. Accordingly we find that the corresponding section in 1 Esdras is in this position. {RAPC 1Es 9:37-55} Nevertheless it is now generally agreed that the three chapters as they stand in the Book of Nehemiah are in their true chronological position. Twice Nehemiah himself appears in the course of the narrative they contain. He is associated with Ezra and the Levites in teaching The Law, {Neh 8:9} and his name stands first in the list of the covenanters. {Neh 10:1} The admission of these facts is only avoided in 1 Esdras by an alteration of the text. If we were to suppose that the existence of the name in our narrative is the result of an interpolation by a later hand, it would be difficult to account for this, and it would be still more difficult to discover why the chronicler should introduce confusion into his narrative by an aimless misplacement of it. His methods of procedure are sometimes curious, it must be admitted, and that we met with a misplaced section in an earlier chapter cannot be reasonably questioned. {Ezr 4:7-23} But the motive which probably prompted that peculiar arrangement does not apply here. In the present case it would result in nothing but confusion.

The question is of far more than literary interest. The time when The Law was first made known to the people in its entirety is a landmark of the first importance for the History of Israel. There is a profound significance in the fact that though Ezra had long been a diligent student and a careful, loving scribe, though he had carried up the precious roll to Jerusalem, and though he had been in great power and influence in the city, he had not found a fitting opportunity for revealing his secret to his people before all his reforming efforts were arrested, and the city and its inhabitants trampled under foot by their envious neighbours. Then came Nehemiahs reconstruction. Still the consideration of The Law remained in abeyance. While Jerusalem was an armed camp, and while the citizens were toiling at the walls or mounting guard by turn, there was no opportunity for a careful attention to the sacred document. All this time Ezra was out of sight, and his name not once mentioned. Yet he was far too brilliant a star to have been eclipsed even by the rising of Nehemiah. We can only account for the sudden and absolute vanishing of the greatest figure of the age by supposing that he had retired from the scene, perhaps gone back to Babylon alone with his grief and disappointment. Those were not days for the scholars mission. But now, with the return of some amount of security and its accompanying leisure, Ezra emerges again, and immediately he is accorded the front place and Nehemiah-the “Saviour of Society”-modestly assumes the attitude of his disciple. A higher tribute to the exalted position tacitly allowed to the scribe, or a finer proof of the unselfish humility of the young statesman, cannot be imagined. Though at the height of his power, having frustrated the many evil designs of his enemies and completed his stupendous task of fortifying the city of his fathers in spite of the most vexatious difficulties, the successful patriot is not in the least degree flushed with victory. In the quietest manner possible he steps aside and yields the first place to the recluse, the student, the writer, the teacher. This is a sign of the importance that ideas will assume in the new age. The man of action gives place to the man of thought. Still more is it a hint of the coming ecclesiasticism of the new Jewish order. As the civil ruler thus takes a lower ground in the presence of the religious leader, we seem to be anticipating those days of the triumph of the Church when a king would stand like a groom to hold the horse of a pope. And yet this is not officially arranged. It is not formally conceded on the one side, nor is it formally demanded on the other side. The situation may be rather compared with that of Savonarola in Florence when by sheer moral force he overtopped the power of the Medici, or that of Calvin at Geneva when the municipal council willingly yielded to the commanding spirit of the minister of religion because it recognised the supremacy of religion.

In such a condition of affairs the city was ripe for the public exposition of The Law. But even then Ezra only published it after having been requested to do so by the people. We cannot assign this delay of his to any reluctance to let his fellow countrymen know the law which he had long loved and studied in private. We may rather conclude that he perceived the utter inutility of any attempt to thrust it upon inattentive hearers-nay, the positive mischievousness of such a proceeding. This would approach the folly described by our Lord when He warned His disciples against casting pearls before swine. Very much of the popular indifference to the Bible among large sections of the population today must be laid at the doors of those unwise zealots who have dinned the mere letter of it into the ears of unwilling auditors. The conduct of Ezra shows that, with all his reverence for The Law, the Great Scribe did not consider that it was to be imposed, like a civil code, by magisterial authority. The decree of Artaxerxes had authorised him to enforce it in this way on every Jew west of the Euphrates. {Ezr 7:25-26} But either the unsettled state of the country or the wisdom of Ezra had not permitted the application of the power thus conferred. The Law was to be voluntarily adopted. It was to be received, as all true religion must be received, in living faith, with the acquiescence of the conscience, judgment, and will of those who acknowledged its obligations.

The occasion for such a reception of it was found when the Jews were freed from the toil and anxiety that accompanied the building of their city walls. The chronicler says that this was in the seventh month, but he does not give the year. Considering the abrupt way in which he has introduced the section about the reading of The Law, we cannot be certain in what year this took place. If we may venture to take the narrative continuously, in connection with Nehemiahs story in the previous chapters, we shall get this occurrence within a week after the completion of the fortifications. That was on “the twenty-fifth day of the month Elul” {Neh 6:15} – i.e., the sixth month. The reading began on “the first day of the seventh month.” {Neh 8:2} That is to say, on this supposition, it followed immediately on the first opportunity of leisure. Then the time was specially appropriate, for it was the day of the Feast of Trumpets, which was observed as a public holiday and an occasion for an assembly-“a holy convocation.” {Lev 23:24} On this day the citizens met in a favourite spot, the open space just inside the Water Gate, at the east end of the city, close to the temple, and now part of the Haram, or sacred enclosure. They were unanimous in their desire to have no more delay before hearing the law which Ezra had brought up to Jerusalem as much as thirteen years before. Why were they all on a sudden thus eager, after so long a period of indifference? Was it that the success of Nehemiahs work had given them a new hope and confidence, a new idea, indeed? They now saw the compact unity of Jerusalem established. Here was the seal and centre of their separateness. Accepting this as an accomplished fact, the Jews were ready and even anxious to know that sacred law in which their distinction from other people and their consecration to Jehovah were set forth.

Not less striking is the manner in which Ezra met this welcome request of the Jews. The scene which follows is unique in history-the Great Scribe with the precious roll in his hand standing on a temporary wooden platform so that he may be seen by everybody in the vast crowd-seven Levites supporting him on either side-other select Levites going about among the people after each section of The Law has been read in order to explain it to separate groups of the assembly-the motley gathering comprising the bulk of the citizens, not men only but women also, for the brutal Mohammedan exclusiveness that confines religious knowledge to one sex was not anticipated by the ancient Jews, not adults only, but children also, “those that could understand,” for The Law is for the simplest minds, the religion of Israel is to be popular and domestic-the whole of this multitude assembling in the cool, fresh morning when the first level rays of the sun smite the city walls from over the Mount of Olives, and standing reverently hour after hour, till the hot autumn noon puts an end to the lengthy meeting.

In all this the fact which comes out most prominently, accentuated by every detail of the arrangements, is the popularisation of The Law. Its multiplex precepts were not only recited in the hearing of men, women, and children, they were carefully expounded to the people. Hitherto it had been a matter of private study among learned men, its early development had been confined to a small group of faithful believers in Jehovah, its customary practices had been privately elaborated through the ages almost like the mysteries of a secret cult, and therefore its origin had been buried in hopeless obscurity. So it was like the priestly ritual of heathenism. The priest of Eleusis guarded his secrets from all but those who were favoured by being solemnly initiated into them. Now this unwholesome condition was to cease. The most sacred rites were to be expounded to all the people. Ezra knew that the only worship God would accept must be offered with the mind and the heart. Moreover, The Law concerned the actions of the people themselves, their own minute observance of purifications and careful avoidance of defilements, their own offerings and festivals. No priestly performances could avail as a substitute for these popular religious observances.

Yet much of The Law was occupied with directions concerning the functions of the priests and the sacrificial ritual. By acquainting the laity with these directions, Ezra and his helpers were doing their best to fortify the nation against the tyranny of sacerdotalism. The Levites, who at this time were probably still sore at the thought of their degradation and jealous of the favoured line of Zadok, would naturally fall in with such a policy. It was the more remarkable because the new theocracy was just now coming into power. Here would be a powerful protection against the abuse of its privileges by the hierarchy. Priests, all the world over, have made capital out of their exclusive knowledge of the ritual of religion. They have jealously guarded their secrets from the uninitiated multitude, so as to make themselves necessary to anxious worshippers who dreaded to give offence to their gods or to fail in their sacrifices through ignorance of the prescribed methods. By committing the knowledge of The Law to the people, Ezra protected the Jews against this abuse. Everything was to be above board, in broad daylight, and the degradation of ignorant worship was not to be encouraged, much as a corrupt priesthood in later times might desire it. An indirect consequence of this publication of The Law with the careful instruction of the people in its contents was that the element of knowledge took a more exalted position in religion. It is not the magical priest, it is the logical scribe who really leads the people now. Ideas will mean more than in the old days of obscure ritual. There is an end to the “dim religious light.” Henceforth Torah instruction is to be the most fundamental ground of faith.

It is important that we should see clearly what was contained in this roll of The Law out of which Ezra read to the citizens of Jerusalem. The distress with which its contents were received would lead us to suppose that the grave minatory passages of Deuteronomy were especially prominent in the reading. We cannot gather from the present scene any further indications of the subjects brought before the Jews. But from other parts of the Book of Nehemiah we can learn for certain that the whole of the Pentateuch was now introduced to the people. If it was not all read out of the ecclesia, it was all in the hands of Ezra, and its several parts were made known from time to time as occasion required. First, we may infer that in addition to Deuteronomy Ezras law contained the ancient Jehovistic narrative, because the treatment of mixed marriages {Neh 10:30} refers to the contents of this portion of the Pentateuch. {Exo 34:16} Secondly, we may see that it included “The Law of Holiness,” because the regulations concerning the sabbatic year {Neh 10:31} are copied from that collection of rules about defilement and consecration. {Lev 25:2-7} Thirdly, we may be equally sure that it did not lack “The Priestly Code”-the elaborate system of ritual which occupies the greater part of Numbers and Leviticus-because the law of the first-fruits {Neh 10:35-39} is taken from that source. (Lev 27:30; Num 15:20 ff; Num 18:11-32) Here, then, we find allusions to the principal constituent elements of the Pentateuch scattered over the brief Book of Nehemiah. It is clear, therefore, that the great accretion of customs and teachings, which only reached completion after the close of the captivity, was the treasure Ezra now introduced to his people. Henceforth nothing less can be understood when the title “The Law” is used. From this time obedience to the Torah will involve subjection to the whole system of priestly and sacrificial regulations, to all the rules of cleanness and consecration and sacrifice contained in the Pentateuch.

A more difficult point to be determined is, how far this Pentateuch was really a new thing when it was introduced by Ezra. Here we must separate two very different questions. If they had always been kept apart, much confusion would have been avoided. The first is the question of the novelty of The Law to the Jews. There is little difficulty in answering this question. The very process of reading The Law and explaining it goes on the assumption that it is not known. The people receive it as something strange and startling. Moreover, this scene of the revelation of The Law to Israel is entirely in harmony with the previous history of the nation. Whenever The Law was shaped as we now know it, it is clear that it was not practised in its present form by the Jews before Ezras day. We have no contemporary evidence of the use of it in the earlier period. We have clear evidence that conduct contrary to many of its precepts was carried on with impunity, and even encouraged by prophets and religious leaders without any protest from priests or scribes. The complete law is new to Israel. But there is a second question-viz., how far was this law new in itself? Nobody can suppose that it was an absolutely novel creation of the exile, with no roots in the past. Their repeated references to Moses show that its supporters relegated its origin to a dim antiquity, and we should belie all we know of their character if we did not allow that they were acting in good faith. But we have no evidence that The Law had been completed, codified, and written out in full before the time of Ezra. In antiquity, when writing was economised and memory cultivated to a degree of accuracy that seems to us almost miraculous, it would be possible to hand down a considerable system of ritual or of jurisprudence by tradition. Even this stupendous act of memory would not exceed that of the rhapsodists who preserved and transmitted the unwritten Iliad. But we are not driven to such an extreme view. We do not know how much of The Law may have been committed to writing in earlier ages. Some of it was, certainly. It bears evidence of its history in the several strata of which it is composed, and which must have been deposited successively. Deuteronomy, in its essence and original form, was certainly known before the captivity. So were the Jehovistic narrative and the Law of the Covenant. The only question as regards Ezras day turns on the novelty of the Priestly Code, with the Law of Holiness, and the final editing and redaction of the whole. This is adumbrated in Ezekiel and the degradation of the Levites, who are identified with the priests in Deuteronomy, but set in a lower rank in Leviticus, assigned to its historical occasion. Here, then, we see the latest part of Ezras law in the making. It was not created by the scribe. It was formed out of traditional usages of the priests, modified by recent directions from a prophet. The origin of these usages was lost in antiquity, and therefore it was natural to attribute them to Moses, the great founder of the nation. We cannot even affirm that Ezra carried out the last redaction of The Law with his own hand, that he codified the traditional usages, the “Common Law” of Israel. What we know is that he published this law. That he also edited it is an inference drawn from his intimate connection with the work as student and scribe, add supported by the current of later traditions. But while this is possible, what is indubitable is that to Ezra is due the glory of promulgating the law and making it pass into the life of the nation. Henceforth Judaism is legalism. We know this in its imperfection and its difference from the spiritual faith of Christ. To the contemporaries of Ezra it indicated a stage of progress-knowledge in place of superstitious bondage to the priesthood, conscientious obedience to ordinances instituted for the public welfare instead of careless indifference or obstinate self-will. Therefore its appearance marked a forward step in the course of Divine revelation.

Fuente: Expositors Bible Commentary