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![Our version (ASV) includes this line with ehemiah 8, because it identifies the time
of the great reading of the Law discussed herein. The seventh month was Tishri,
corresponding to our September-October.[1]
The ehemiah 8; ehemiah 9 and ehemiah 10 are a unit, incorporated, we believe,
by the author ehemiah as an explanation of the great celebration that followed the
completion of the wall.
Keil wrote that the mention of the seventh month (Tishri) here should be
understood as a reference to the very next month after the completion of the wall in
the sixth month (Elul), "There is nothing against the inference that the seventh
month of the same year is intended."[2] Short also agreed that the events of this
chapter, "Came only a few days after the completion of the wall, which occurred on
the 25th day of the month Elul ( ehemiah 6:15), the sixth month."[3]
Throughout this whole century, from the times of James Moffatt until the present
day, critical scholars have been advocating all kinds of rearrangements of the sacred
text, some of them even attempting to place these chapters in the Book of Ezra.
All such speculations, rearrangements, and allegations of all kinds of confusion,
interpolations and mistakes on the part of their mythical `chronicler' are, in the
view of this writer, without any value. The Book of ehemiah still stands in the
sacred text, as it has stood for ages, a unit, composed of "The Words of ehemiah,"
and of course, including things that ehemiah himself incorporated into his
narrative. Williamson gives us the name of a current great scholar, "Y. Kaufmann,
whose work, History of the Religion of Israel, Volume IV, carries a defense of the
unity of these three chapters, and also maintains at the same time that they are in
their correct historical setting."[4] It only remains to be said that there is absolutely
no agreement whatever among the critics on any other viable alternative.
GATHERI G OF A GE ERAL ASSEMBLY TO HEAR THE LAW READ
"And all the people gathered themselves together as one man into the broad place
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 book of the law before the assembly, both men and women, and
all that could hear with understanding, upon the first day of the seventh month.
And he read therein before the broad place that was before the water gate from
early morning until midday, in the presence of the men and the women, and of those
that could understand; and the ears of all the people were attentive to the book of
the law. 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 Uriah,
and Hilkiah, and Maaseiah, on his right hand; and on his left hand Pedaiah, and
Mishael, and Malchiah, and Hashum, and Hashbaddanah, Zechariah, and
Meshullum. 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](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-4-320.jpg)
![blessed Jehovah, the great God; and all the people answered, Amen, Amen, with the
lifting up of their hands: and they bowed their heads, and worshipped Jehovah with
their faces to the ground. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub,
Shabbethaih, Hodiah, Maaseiah, Kelita, Azariah, Jozebad, Hanan, Pelaiah, and the
Levites 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 they gave the sense, so
that they understood the reading."
"They spake unto Ezra the scribe" ( ehemiah 8:1). Where was Ezra during the
rebuilding of the wall? We do not know. He might have been recalled to Persia years
earlier, or he might have been temporarily absent from Jerusalem. "The most
probable explanation is that he had been recalled to Persia in 456 B.C., and that
now, eleven years later in 444 B.C., he was allowed to return to Jerusalem."[5] It is
not unreasonable at all to suppose that ehemiah had sent for him to come and
celebrate the dedication of the completed wall.
Some scholars have expressed amazement that the people requested Ezra to read to
them from the Law of Moses; but Ezra was a popular leader, and the will of the
people in that matter became manifest. "It was quite natural for the people to
request Ezra to resume his work of exposition of the law of Moses, to which he had
accustomed them on his former visit."[6]
We appreciate Bowman's admission that the author of ehemiah, "Regarded it as
the whole Pentateuch,"[7] which it most certainly was. We regard ehemiah as the
author; and his clear statement here that the law of Moses is that which was read is
conclusive.
The dedication of the wall is not related until ehemiah 12; and, as Keil stated it,
"All of the facts related in ehemiah 8-11 might easily have occurred in the interval
between the completion of the wall and its dedication."[8] This understanding
overwhelmingly supports the unity of the Book of ehemiah, the focus of which,
first and last, is centered in the rebuilding of the wall of Jerusalem.
BE SO , ". 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, (Deuteronomy
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.
ELLICOTT, "(1) As one man.—The unanimity rather than the number is emphatic](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-5-320.jpg)
![here.
And they spake unto Ezra.—Who appears in this book for the first time, having
probably been at the court for twelve years.
TRAPP, " 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 Ezra 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 ehemiah
3:26. Right over against this gate was the court of the people, saith Lyra. See Ezra
10:9.
And they spake unto Ezra the scribe] The people may, if need be, say to Archippus,
Look to thy ministry, &c., Colossians 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, 1
Corinthians 3:22.
To bring the book of the law of Moses] Wherein he was no less able than apt to
impart, 1 Timothy 3:2, διδακτικος. He knew that the best had need hear the law, he
spiritum sessorem excutiant, that they might be kept within the bounds of
obedience. ot the unruly colt only, but the horse that is broken, hath a bit and
bridle also.
CO STABLE, "The reading of the law8:1-8
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. [ ote: Williamson, Ezra ,, ehemiah , pp281-
82.]
The "first day of the seventh month" ( ehemiah 8:2) was the day on which the
Israelites were to observe the Feast of Trumpets ( Leviticus 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 ( Leviticus 23:27).](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-6-320.jpg)
![ehemiah 8:1-8
THE fragmentary nature of the chronicler’s 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 ehemiah 7:1-73 we have a
continuation of the governor’s personal narrative of his work, describing how the
watch was organised after the walls had been built and the gates set up. [ ehemiah
7:1-3] This is followed by a remark on the sparseness of the city population,
[ ehemiah 7:4] which leads ehemiah to insert the list of Zerubbabel’s pilgrims
that the chronicler subsequently copies out in his account of Zerubbabel’s
expedition. [ ehemiah 7:5-73, Ezra 2:1-70] Here the subject is dropped, to be
resumed at ehemiah 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
ehemiah 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 ehemiah 8:1-18; ehemiah 9:1-38; ehemiah 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 ehemiah 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 1 Esdras 9:37-55}
evertheless it is now generally agreed that the three chapters as they stand in the
Book of ehemiah are in their true chronological position. Twice ehemiah himself
appears in the course of the narrative they contain. He is associated with Ezra and
the Levites in teaching The Law, [ ehemiah 8:9] and his name stands first in the list
of the covenanters. [ ehemiah 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. [Ezra 4:7-23] But the motive which probably prompted that peculiar](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-10-320.jpg)
![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. [Ezra 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 ehemiah’s 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" [ ehemiah
6:15] - i.e., the sixth month. The reading began on "the first day of the seventh
month." [ ehemiah 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." [Leviticus 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 ehemiah’s 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.
ot 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](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-12-320.jpg)
![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 ehemiah 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 Ezra’s law contained the ancient Jehovistic narrative, because the
treatment of mixed marriages [ ehemiah 10:30] refers to the contents of this
portion of the Pentateuch. [Exodus 34:16] Secondly, we may see that it included
"The Law of Holiness," because the regulations concerning the sabbatic year
[ ehemiah 10:31] are copied from that collection of rules about defilement and
consecration. [Leviticus 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 umbers and Leviticus-because the law of the first-fruits [ ehemiah 10:35-39] is
taken from that source. (Leviticus 27:30;, umbers 15:20 ff; umbers 18:11-32)
Here, then, we find allusions to the principal constituent elements of the Pentateuch
scattered over the brief Book of ehemiah. 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 Ezra’s 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? obody 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](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-14-320.jpg)
![of the law are given in the two titles by which he is designated in two successive
verses [ ehemiah 8:1 - ehemiah 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. either
Ezra nor ehemiah 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 ehemiah 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., ehemiah 8:2 - ehemiah 8:8 appear to tell the same incidents twice over-first,
more generally in ehemiah 8:2 and ehemiah 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 ehemiah 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](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-19-320.jpg)
![have a holy convocation, Lev_23:24; Num_29:1. But that was not all: it was one that day
that the altar was set up, and they began to offer their burnt-offerings after their return
out of captivity, a recent mercy in the memory of many then living; in a thankful
remembrance of that, it is likely, they had kept this feast ever since with more than
ordinary solemnity. Divine favours which are fresh in mind, and which we ourselves
have been witnesses of, should be, and usually are, most affecting.
COKE, " ehemiah 8:2. Ezra the priest, &c.— This Ezra, without all controversy,
was the same who came from Babylon in the seventh year of Artaxerxes. After the
death of Zerubbabel, the whole administration devolved upon him; but as his
commission lasted but twelve years, upon its expiration ehemiah succeeded to the
government; and we hear no more of Ezra, until he is here called upon to read and
expound the law to the people. Whether, as some think, he returned to Babylon, to
give the people an account of the affairs of the province of Judea, or whether in this
intermediate time he employed himself in some retirement upon the great work of
preparing a new and correct edition of the Holy Scriptures, which we are generally
supposed to owe to his care, is not certain. The pulpit upon which he was raised,
ehemiah 8:4 must have been large, sufficient to contain fourteen people at once,
and from this eminence they read and explained the law, ehemiah 8:8. For the
people, having for some time been accustomed to the Chaldee language, had partly
lost the knowledge of the Hebrew; so that there was a necessity for having the law
explained to them in the Chaldee tongue. And this was the origin of the institution of
the Targums or Chaldee paraphrases, as it is also supposed to have been of the
synagogue worship. See Univ. Hist. vol. 10: b. 2 p. 220.
BE SO , " ehemiah 8:2. Upon the first day of the seventh month — This was the
feast of trumpets, which is called a sabbath, and on which they were to have a holy
convocation, Leviticus 23:24. And it was on this day the altar was set up, after their
return from captivity; in remembrance of which they had probably kept it ever
since, with more than ordinary solemnity.
ELLICOTT, "(2) 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 (Leviticus 23:24).
TRAPP, " ehemiah 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.
Ver. 2. And Ezra the priest brought the law] The commandment (he knew well) was
a lamp, and the law a light; and reproofs of instruction the way of life, Proverbs
6:23. The Greeks call the law νοµον, quasi θεου νοον µενοντα, the standing mind of
God (Plato in Cratylo). And if Demosthenes could say of men’s laws, that they were
the invention of God; if Xenophon could say of the Persian laws, that they kept the](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-27-320.jpg)
![people even from coveting any wickedness; if Cicero durst say of the Roman laws,
that they far excelled and exceeded all the learned libraries of the philosophers, both
in weight and worth; how much more may all this and more be said of this perfect
law of God, the book whereof was here brought forth by Ezra, and read and
expounded in the ears of all the people! µη τοιουτους εσεσθαι τους πολιτας, ωστε
πονηρου τινος εργου εφιεσθαι..
Before the congregation both of men and women] Heb. From man to woman; for
souls have no sexes; and in Christ there is no difference, Galatians 4:28. The Jews at
this day little regard their women; not suffering them to come within their
synagogue. And the Turkish women never go to their mosques; neither is there any
heed taken or reckoning made of their religion at all. The Papists say that a distaff is
fitter for a woman than a Bible.
And all that can hear with understanding] i.e. Children also, that were of any
growth. Little pitchers have ears, and little children will understand much, if well
principled.
Upon the first day of the seventh month] A month of more solemnities than any
other. This first day was a double holy day, Leviticus 23:24. See Deuteronomy 31:11.
WHEDO , "2. Ezra the priest — He was descended from Aaron, and was therefore
a priest, as well as a most distinguished scribe. See note on Ezra 7:1.
All that could hear with understanding — More literally, all having understanding
to hear; that is, all children and young persons old enough to listen intelligently to
the reading and exposition of the law.
The first day of the seventh month — The day for the feast of trumpets.
Leviticus 23:24. This month bore the names Ethanim and Tisri, and corresponded
nearly with our October. It was also the first month of the civil year, so that its first
was new year’s day. The tenth of this month was the day of atonement, and on the
fifteenth began the feast of tabernacles.
Leviticus 23:27; Leviticus 23:34.
LA GE, " ehemiah 8:2. All that could hear with understanding—Lit, 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.” ( Leviticus 23:24). A specific offering was appointed for that day,
beside the burnt-offering of the month. ( umbers 29:1-6).
PETT, " ehemiah 8:2](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-28-320.jpg)
![faced the square before the Water Gate in the
presence of the men, women and others who could
understand. And all the people listened attentively
to the Book of the Law.
GILL, "And he read therein,.... Some passages in it, here and there, which it was
necessary the people should have knowledge of; for it can hardly be thought be began
and read on just in the order in which it was: this he did
before the street; at the top of it, at one end of it:
that was before the water gate; which looked directly to that:
from the morning until midday; from the rising of the sun to noon, so that he must
read six hours; but very probably was relieved at times by the men with him, after
mentioned:
before the men and the women, and those that could understand; see Neh_
8:2,
and the ears of all the people were attentive unto the book of the law; to the
hearing of it read, and to the things contained in it; hence Maimonides (h) gathers, that
as soon as the reader begins the reading of the law, it is not lawful to speak about
anything, not even the constitutions of the law, but silently to attend to what is read.
K&D, "Neh_8:3
Ezra read out of the law “from the light (i.e., from early morning) till mid-day;”
therefore for about six hours. Not, however, as is obvious from the more particular
description Neh_8:4-8, without cessation, but in such wise that the reading went on
alternately with instructive lectures on the law from the Levites. “And the ears of all the
people were directed to the law,” i.e., the people listened attentively. יםִינ ִב ְ ַה must be
understood according to ַּעמ ְשׁ ִל ין ִב ֵמ ּלⅴ of Neh_8:2. In Neh_8:4-8 the proceedings at this
reading are more nearly described.
COFFMA , ""From early morning until midday" ( ehemiah 8:3). "Early
morning, daylight. He began as soon as it was daylight, and continued on, he and his
assistants ( ehemiah 8:8), till noon."[9] Many details of this great gathering are not
revealed. The general assembly - was it of people from the surrounding area, or
merely all the people in the city? If the surrounding people were included, did they](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-30-320.jpg)
![travel in darkness before daylight; and did they open the gates before the sun was
hot? The absence of any detailed answers to such questions suggests caution in the
acceptance of such quotations as that we just cited.
BE SO , " ehemiah 8:3. He read therein, from the morning until mid-day — In
the Hebrew, the words are, from the light, that is, from the break of day, or the sun-
rising, until noon: Then, it is likely, they went to take some refreshment, it being a
festival, and a day of great rejoicing.
ELLICOTT, "(3) From the morning.—From daylight. The Book of the Law must
have been a comprehensive one. Out of it Ezra and his companions read hour after
hour, selecting appropriate passages.
And the ears of all the people . . . unto the book.—A general statement; the detail
now follows.
TRAPP, " ehemiah 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.
Ver. 3. And he read therein] As a scribe, he wrote the law; and as a priest, he read
and expounded it. This was Christ’s own custom, Luke 4:16, and the Jews’, Acts
13:15; Acts 13:27; Acts 15:21, and is still to this day; one lesson is ever read out of
the law in their public meetings; and another out of the prophets correspondent to
the former in argument. The Holy Scripture is called Mikre, the reading of
ehemiah 8:9, because it ought to be read to all; and the word, as if all the use of
our ears were to hear this word.
From the morning until midday] This was a great while; five or six hours together
they spent in holy duties, whereas the most amongst us think long of an hour; they
sit as it were in the stocks whiles they are hearing the word read or preached, and
come out of the church when the tedious sermon runneth somewhat beyond the
glass, like prisoners out of a jail.
And the ears of the people were attentive to the book] Heb. Were to the book of the
law; which phrase importeth both their attention and affection to what they heard
delivered. They drew up the ears of their souls to the ears of their bodies; and so one
sound pierced both. See the like Luke 19:48, they hung upon Christ’s holy lips, as
loth to lose any part of that precious language. The Jews at this day, though they
give very great outward respect to their Torah, or book of the law (carrying it about
their synagogue at the end of service in procession, and the like), yet for any show of
attention or elevation of spirit I could never discern (saith one that had been much
amongst them), but they are as reverend in their synagogues as grammar boys are at
school when their master is absent.](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-31-320.jpg)
![other priests present. Their presence was of importance, partly to show their cordial
agreement with Ezra’s declaration of divine truth; and partly to take their share with him
in the important duty of publicly reading and expounding the Scripture.
K&D, "Neh_8:4
Ezra stood upon a raised stage of wood which had been made for the purpose (ר ָב ָ ַ,ל
for the matter). ל ָ ְג ִ,מ usually a tower, here a high scaffold, a pulpit. Beside him stood six
persons, probably priests, on his right, and seven on his left hand. In 1 Esdras, seven are
mentioned as standing on his left hand also, the name Azariah being inserted between
Anaiah and Urijah. It is likely that this name has been omitted from the Hebrew text,
since it is improbable that there was one person less on his right than on his left hand.
“Perhaps Urijah is the father of the Meremoth of Neh_3:4, Neh_3:21; Maaseiah, the
father of the Azariah of Neh_3:23; Pedaiah, the individual named Neh_3:25; the
Azariah to be inserted, according to 1 Esdras, the same named Neh_3:23; a Meshullam
occurs, Neh_3:4, Neh_3:6; and a Malchiah, Neh_3:11, Neh_3:14, Neh_3:31”
(Bertheau).
COFFMA , ""And Ezra stood upon a pulpit of wood" ( ehemiah 8:4). Here we
find the word pulpit used in the sense of a podium, or platform; because thirteen
men are named as the persons standing side by side with Ezra. It is amazing to this
writer that scholars have trouble accepting the number of those men as thirteen. `It
must have been fourteen, seven on each side, because the Jews thought the number
seven was a perfect number? `Maybe, it was twelve men, six on each side, the twelve
being symbolical of the twelve tribes of Israel? In that case, perhaps one of the
names was dropped out by mistake. Such comments are ludicrous. What a shame
that God did not employ some of those critics to revise the Bible! As a matter of fact,
there were six of them on Ezra's right hand, and seven on his left. Cook identified
them as, "The chief priests of the course at that time performing the Temple
service."[10]
BE SO , " ehemiah 8:4. Ezra stood upon a pulpit of wood — To raise him higher
than the people; that he might be better seen and heard by them all; whence, in the
Hebrew, it is called a tower of wood: but it was not like our pulpits, made to contain
only one or two persons, but large and long, that many might stand in it at once, as
appears from so many as fourteen, here mentioned, standing in it. And beside him
stood Mattithiah, &c. — These stood with him, partly to declare their consent and
concurrence with what he said and did; and partly that they, or some of them, might
bear a part in the work.
TRAPP, " ehemiah 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.](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-34-320.jpg)
![Ver. 4. And Ezra the scribe stood upon a pulpit of wood] Heb. A tower of wood,
because high and round, as ours are. The Capuchins and other Popish preachers are
said to have long pulpits, wherein they may walk and act, as upon a stage, in Lent
especially; at which time it is the custom of Italy for the same man to preach six days
in the week upon the gospel of the days, and on the Saturday in honour and praise
of the Virgin Mary.
And beside him stood Mattithiah, &c.] For greater authority’ sake, as concurring
with Ezra, and ready in their turn to perform the work. Praedicationis officium
suscipit quisquis ad sacerdotium accedit, said Gregory long since, o preacher is no
minister.
WHEDO , "4. A pulpit of wood — Septuagint, a wooden platform. Some elevated
stage or platform, from which a speaker could easily be seen and heard by the
people.
Mattathiah… Shema… Anaiah — The persons named in this verse, who stood
beside Ezra and assisted him, were priests; those named in ehemiah 8:7 were
Levites.
LA GE, " ehemiah 8:4. Pulpit.—Probably the same that is called stairs in
ehemiah 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. ehemiah 8:5).
Anaiah.—See ehemiah 10:22. Urijah.—See ehemiah 3:4. Hilkiah.— ot the
Hilkiah of ehemiah 12:7. He lived in Zerubbabel’s day. Maaseiah.—See ehemiah
12:41. Malchiah.—See ehemiah 10:3. Zechariah.—See ehemiah 12:41.
Meshullam.—See ehemiah 10:7. All these named as standing with Ezra may have
been priests. If Song of Solomon, the Anaiah of ehemiah 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.
PETT, " ehemiah 8:4
‘And Ezra the scribe stood on a platform of wood, which they had made for the
purpose, and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and
Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and
Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and
Meshullam.’
Ezra, now as ‘Ezra the Scribe’ (in ehemiah 8:9 he will be ‘Ezra the priest, the
scribe’), stood on a wooden platform which had been erected for the occasion. It was
as ‘the Scribe’ that he would proclaim it to the people, in one sense as the
representative of Artaxeres, as ‘the Scribe of the words of the commandments of
YHWH, and of His statutes for Israel’ (Ezra 7:11), but in a far deeper sense as a
representative of God, as the fulfiller of the command in Deuteronomy. This
platform had its forebear in the brazen platform erected by Solomon at the
dedication of the first Temple (2 Chronicles 6:13). With him were thirteen named](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-35-320.jpg)
![portions describing the Feast of Tabernacles; but much moral instruction from
various parts of the Pentateuch must also have been read."[11]
BE SO , " ehemiah 8:5-6. When he opened it, all the people stood up — Either in
reverence to God’s word, or that they might hear his words more distinctly. And
Ezra blessed the Lord, the great God — He blessed him as the great God, superior
to all other powers whatsoever; and gave honour to him by praising his perfections,
and praying for his favour. And all the people answered, Amen! Amen! — In token
of their concurrence with him, both in the praises and prayers. With lifting up their
hands — In token that their desire was toward God, and all their expectation from
him. And they bowed their heads — In token of their reverence for him, and
subjection to him. Thus must we adore and address ourselves to God, when we are
going to read or hear his word, as those that see him in his word very great and very
good.
TRAPP, " ehemiah 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:
Ver. 5. And Ezra opened the book] God’s Book; not Aristotle’s Ethics, as
Melancthon saith he heard some Popish priests preaching upon texts thence taken.
And Carolostadius was eight years a doctor before he first opened the Bible; and yet
at the taking of his degree he had been pronounced Sufficientissimus Most
adequate.
For he was above all the people] Both in place and office; as representing the person
of God, and bearing his name unto his people.
All the people stood up] For reverence’ sake. So did Eglon, that fat king of Moab,
when he heard of a message from God, 3:20. Balaam, being to utter his parable, bids
Balak arise up and hear him. Our Saviour stood up to read his text, Luke 4:16.
Constantine the Great and our King Edward VI would not hear a sermon but
standing. The modern Jews show their reverence to their law by a like gesture; and
their adoration is by bowing forward with their bodies; for kneeling they use none,
neither stir they their bonnets in their synagogues, but remain still covered.
WHEDO ,"5. Opened the book — That is, unrolled it, as a scroll.
He was above all the people — Because he occupied the elevated pulpit or platform
mentioned in the previous verse.
The people stood up — Out of respect for the sacred book and the solemn service
about to commence.
SIMEO , "EFFECT OF EZRA’S PREACHI G](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-38-320.jpg)
![ehemiah 8:5-6. 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.
THOUGH in the time of our Lord it was the custom to read the law of God in the
synagogues, it does not appear to have been any regular part of the priest’s office to
preach unto the people. On some occasions however we find persons sent through
the land of Israel to make known the law; and here we behold Ezra, on a pulpit of
wood, elevated above the people, and surrounded by an immense congregation, who
had come together on purpose to hear the word of God expounded to them. Since
the introduction of Christianity, the preaching of the Gospel to men has been the
particular office assigned to men who are set apart for that purpose: and though we
must chiefly look to the Apostles as our examples, and to the effects of their
ministrations as the pattern of what we may expect to see amongst our auditors, yet
may we profitably look back to the time of Ezra to learn from him and his ministry,
I. In what manner the word of God should be dispensed—
The mode adopted by Ezra, namely, the expounding of Scripture [ ote: ver. 8.], we
conceive to be peculiarly worthy of imitation. It is indeed but little practised at the
present day, though at the time of the Reformation it generally obtained: and it has
very great advantages above the plan which has superseded it.
1. It leads the people into a better acquaintance with the Scriptures—
[The Scriptures, except as a book for children, are but little read: persons are
discouraged from perusing them by an idea that they are unintelligible to common
capacities. But a very little explanation would render them, for the most part, easy
to be understood by all. And what a vast advantage would this be! The people
studying the word of God at home would be abundantly better qualified to
understand it when read in public; and the explanations given to them in public,
would enable them to study it to better purpose at home: whereas the present plan
of taking only a small passage for a motto, or merely as a ground-work for some
general observations, leads to an extreme neglect of the Holy Scriptures, and to a
consequent ignorance of them among all classes of the community.]
2. It brings every part of the sacred records into view—
[There are some who bring forward the doctrinal part of Scripture exclusively, and
leave the practical part entirely out of sight: there are others who insist only on the
practical parts, and leave out the doctrinal. There are some also to whom many of
the doctrines contained in the sacred volume are perfectly hateful; and who never in
all their lives so much as mentioned the doctrines of predestination and election, but
to explain them away, and to abuse the persons who maintained them. But by
expounding whole books of Scripture, every doctrine must be noticed in its turn,](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-39-320.jpg)
![and the connexion between them and our practice must be pointed out. True it is,
that this mode of preaching would not altogether exclude false doctrine: but it
would render the establishment of errors more difficult, because the hearers would
be able to judge, in some good measure, how far the true and legitimate sense of
Scripture was given, and how far it was perverted. The benefit of this therefore
cannot be too highly appreciated.]
3. It brings home truth to the conscience with more authority—
[The word of man, though true, has little weight, in comparison of the word of God:
“that is quick and powerful, and sharper than a two-edged sword.” It is
inconceivable what an advantage a preacher has, when he can say, “Thus saith the
Lord:” then every doctrine demands the obedience of faith, and every precept the
obedience of righteousness. When told that the word which is delivered to them will
judge them in the last day, the people will not dare to trifle with it, as they will with
the declarations of fallible men. Were this matter more attentively considered, we
have no doubt but that more frequent appeals would be made to Scripture in our
public harangues; and that the obsolete method of expounding Scripture would
have at least some measure of that attention which it deserves [ ote: This part of the
subject, as addressed to Ministers, is deserving of much fuller notice, than it could
receive as addressed to a common congregation.].]
But, in considering the word of God as explained to the people of Jerusalem, we are
more particularly led to notice,
II. In what manner it should be heard—
Truly admirable was the conduct of the people on this occasion. Observe,
1. Their reverential awe—
[When Ezra opened the book of God, all the people, in token of their reverence,
stood up: and when he blessed God for giving them so rich a treasure, they “all with
uplifted hands cried, Amen, Amen;” yea, “they bowed their heads also, and
worshipped the Lord with their faces to the ground.” This was a deportment which
became sinners in the presence of their God: they did not look to the creature, but to
God, whose voice they heard, and whose authority they acknowledged, in every
word that was spoken. What a contrast does this form with the manner in which the
word of God is heard amongst us! How rarely do we find persons duly impressed
with a sense of their obligation to God for giving them a revelation of his will! How
rarely do men at this day look through the preacher unto God, and hear God
speaking to them by the voice of his servants! Even religious people are far from
attending the ministration of the word in the spirit and temper that they ought:
curiosity, fondness for novelties, and attachment to some particular preacher, too
often supply the place of those better feelings by which men ought to be actuated in
their attendance on the preached Gospel. To “stand in awe of God’s word,” and “to
tremble at it,” are far more suitable emotions, than those which we usually see](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-40-320.jpg)
![around us. The Lord grant, that our duty in this respect may be more justly
estimated, and more generally performed!]
2. Their devout affections—
[“When the people heard the words of the law, they all wept,” as feeling that they
had sinned greatly against it [ ote: ver. 9.]. And, when they were reminded, that, as
the design of the present feast was to bring to their view the tender mercies of their
God, and to encourage them to expect all manner of blessings at his hands, they
ought rather to rejoice [ ote: ver. 10, 11.], they did rejoice, insomuch that “there
was very great gladness” amongst them [ ote: ver. 17.]: and they rejoiced especially
on this account, that “they had understood the words that had been declared unto
them [ ote: ver. 12.].” ow it is in this way that we should hear the word delivered
to us. When it shews us our sins, we should weep, as it were in dust and ashes: and
when it sets forth the exceeding great and precious promises of the Gospel, we
should rejoice, yea, “rejoice with joy unspeakable and glorified.” We should have
our hearts rightly attuned, so that we should never want a string to vibrate to every
touch of God’s blessed word. But may it not be said to the generality in the present
day, “We have piped unto you, and ye have not danced; we have mourned unto you,
and ye have not lamented?” Yes; the Gospel has little more power over the
affections of men than if it were “a cunningly devised fable.” But we entreat you to
consider, that, if the law, when expounded, was so powerful, much more should the
Gospel be, since “it is the power of God unto salvation to every one that believeth.”]
3. Their unreserved obedience—
[ o sooner was it discovered that an ordinance, appointed by Moses, had been
neglected, than they hastened to observe it according to the strict letter of the law,
and actually did observe it with greater fidelity than it ever had been observed even
from the days of Joshua to that present hour [ ote: ver. 13–18.]. This shewed, that
the impression made on their affections was deep and spiritual. And it is in this way
that we also must improve the ministration of the word. If we attend to the Gospel
as we ought to do, we shall find out many things which we have neglected, and many
that we have done amiss: yea, many things which are not generally noticed even
among the godly, will occur to our minds, and shew us the defectiveness, not of our
obedience only, but of the obedience of the best of men. Let us have our minds then
open to conviction, and attentive to every commandment of our God. or let us be
satisfied with paying only a customary attention to his revealed will, but let us aspire
after higher degrees of purity, and a more perfect conformity to the divine image.
This will serve as the best test of our sincerity, and it will shew, that neither have
you heard in vain, nor we dispensed his word in vain.]
PETT, " ehemiah 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 words give the impression of an eyewitness who clearly remember the scene. It](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-41-320.jpg)
![with lifting up their hands; a prayer gesture, to which the apostle refers, 1Ti_2:8,
and they bowed their heads, and worshipped the Lord with their faces to the
ground; expressing hereby the awful sense they had of the Divine Being, and their
profound adoration of him.
HE RY, "The religious exercises performed in this assembly were not ceremonial, but
moral, praying and preaching. Ezra, as president of the assembly, was, 1. The people's
mouth to God, and they affectionately joined with him, Neh_8:6. He blessed the Lord as
the great God, gave honour to him by praising his perfections and praying for his favour;
and the people, in token of their concurrence with him both in prayers and praises, said,
Amen, Amen, lifted up their hands in token of their desire being towards God and all
their expectations from him, and bowed their heads in token of their reverence of him
and subjection to him. Thus must we adore God, and address ourselves to him, when we
are going to read and hear the word of God, as those that see God in his word very great
and very good. 2. God's mouth to the people, and they attentively hearkened to him. This
was the chief business of the solemnity, and observe,
K&D, "Neh_8:6
Ezra began by blessing the Lord, the great God, perhaps with a sentence of
thanksgiving, as David did, 1Ch_29:10, but scarcely by using a whole psalm, as in 1Ch_
16:8. To this thanksgiving the people answered Amen, Amen (comp. 1Ch_16:36), lifting
up their hands (ם ֶיה ֵדְי ל ַּעמ ְ , with lifting up of their hands; the form ל ַּעמ occurring only
here), and worshipping the Lord, bowing down towards the ground.
ELLICOTT, "(6) And Ezra blessed the Lord.—The book was formally and
solemnly opened in the sight of the people. At this request the multitude arose, and,
after a doxology offered by Ezra, they all uttered a double Amen, “with lifting up of
their hands,” in token of their most fervent assent; and then “with faces bowed to
the ground,” in token of adoration.
The great God is ehemiah’s expression, not Ezra’s; the sentence used is not
reported.
TRAPP, " ehemiah 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.
Ver. 6. And Ezra blessed the Lord] i.e. He called upon the Lord, who is worthy to be
praised, Psalms 18:3. He prayed before he read and preached. So ought we to do by
his example, as Lyra well noteth; and as is commonly done by all our ministers.
Luther’s usual prayer before sermon was this, Confirm, O God, in us what thou
hast wrought; and perfect the work that thou hast begun to thy glory. Lord, open
our eyes, that we may see the wonders of thy law, &c. Zuinglius began his public
lectures thus, O Almighty, everlasting, and merciful God, whose Word is a light to](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-43-320.jpg)
![our feet, and a lantern to our paths, open and enlighten our minds, that we may
piously and holily understand thine oracles, and be so transformed thereinto, that
we may not in anything displease thy majesty, through Jesus Christ our Lord,
Amen. The Platonists could say, that the light of our minds whereby we learn all
things is no other but God himself, the same that made all things. This made Ezra
here bless the Lord, that is, say, with David, Psalms 119:12, Blessed be thou, O
Lord: teach us thy statutes.
The great God] The true Trismegist, the Fortissimus Maximus, Opt. Max. All whose
attributes are in the highest degree, yea, in a degree beyond any superlative.
And all the people answered, Amen, Amen] This word is Hebrew; but used in all
languages, in the close of prayers. The doubling of it here importeth their assent,
and their assurance. It is the voice of one that believeth and expecteth that he shall
have his prayers granted. The Septuagint render it, so be it; or, so it is. The apostle
reckoneth it for a great loss when people either say not Amen to public prayers, or
not heartily and affectionately, as here, 1 Corinthians 14:16, "Else when thou shalt
bless with the spirit, how shall he that occupieth the room of the unlearned say,
Amen?" The Turks also, when their priest hath said his litany, such as it is, make
answer in manner of a shout, Homin, that is, Amen.
With lifting up their hands] And with their hearts, unto God in the heavens,
Lamentations 3:41. This azianzen judgeth to be optimum opus manuum, the best
work of the hands, sc. in caelos eas extendere, ad precesque expandere, to stretch
them towards heaven, and to hold them out in prayer. This way David ennobled his
tongue (therefore called his glory), and so men may their hands.
And they bowed their heads] In token of the lowliness of their hearts. These
outward gestures, as they issue from the fervency of a good heart, so they reflect
upon the affections, and do further inflame them. Only note, that these bodily
exercises are not always or absolutely necessary in Divine worship. God looks
chiefly at the heart, and hateth all outside service and heartless devotion, Isaiah
1:11-23; Isaiah 66:3, and such as is that of the Jews at this day. Their holiness, saith
one, is the outward work itself, being a brainless head and soulless body. And the
like may be said of the Papist, and of the common Protestant, whoso body is
prostrate, but his soul bolt upright within him.
WHEDO , "6. Ezra blessed the Lord — After the manner of David in 1 Chronicles
29:10-20.
People answered, Amen — Such responses characterized the ancient worship, and
ought ever to be retained. They show that not one but all are interested.](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-44-320.jpg)
![GILL, "Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai,
Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the
Levites,.... That is, others of them besides those named; for they seem all to be Levites,
unless they can be thought to be priests, and so the Levites are distinguished from them;
but the former seems evident from Neh_9:4 these also
caused the people to understand the law; as well as Ezra; from whence it is plain
that he did not only read the law, but gave the sense of it, especially where there was any
seeming difficulty, and these men were assisting in the same work: and the people stood
in their place; to hear the law read and explained; they did not move from their first
station, but continued in it from morning to noon; they were both attentive and
constant.
HE RY, "What they read they expounded, showed the intent and meaning of it, and
what use was to be made of it; they gave the sense in other words, that they might cause
the people to understand the reading, Neh_8:7, Neh_8:8. Note, [1.] It is requisite that
those who hear the word should understand it, else it is to them but an empty sound of
words, Mat_24:15. [2.] It is therefore required of those who are teachers by office that
they explain the word and give the sense of it. Understandest thou what thou readest?
and, Have you understood all these things? are good questions to be put to the hearers;
but, How should we except someone guide us? is as proper a question for them to put to
their teachers, Act_8:30, Act_8:31. Reading is good, and preaching good, but
expounding brings the reading and the preaching together, and thus makes the reading
the more intelligible and the preaching the more convincing. (5.) The people conducted
themselves very properly when the word was read and opened to them. [1.] With great
reverence. When Ezra opened the book all the people stood up (Neh_8:5), thereby
showing respect both to Ezra and to the word he was about to read. It becomes servants
to stand when their master speaks to them, in honour to their master and to show a
readiness to do as they are bidden. [2.] With great fixedness and composedness. They
stood in their place (Neh_8:7); several ministers were reading and expounding at some
distance from each other, and every one of the people kept his post, did not go to hear
first one and then another, to make remarks upon them, but stood in his place, that he
might neither give disturbance to another nor receive any disturbance himself. [3.] With
great attention and a close application of mind: The ears of all the people were unto the
book of the law (Neh_8:3), were even chained to it; they heard readily, and minded
every word. The word of God commands attention and deserves it. If through
carelessness we let much slip in hearing, there is danger that through forgetfulness we
shall let all slip after hearing.
JAMISO , "caused the people to understand the law ... gave the sense —
Commentators are divided in opinion as to the import of this statement. Some think that
Ezra read the law in pure Hebrew, while the Levites, who assisted him, translated it
sentence by sentence into Chaldee, the vernacular dialect which the exiles spoke in
Babylon. Others maintain that the duty of these Levites consisted in explaining to the
people, many of whom had become very ignorant, what Ezra had read.
K&D, "Neh_8:7
And Jeshua, Bani, etc., the Levites, expounded the law to the people (ין ִב ֵ,ה to cause to](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-47-320.jpg)
![understand, here to instruct, by expounding the law). The ו copulative before םִ ִו ְֽל ַה must
certainly have been inserted in the text by a clerical error; for the previously named
thirteen (or fourteen) persons are Levites, of whom Jeshua, Bani, Sherebiah, and
Hodijah occur again, Neh_9:4-5. The names Jeshua, Sherebiah, Shabtai, and Jozabad
are also met with Neh_12:14; Neh_11:16, but belong in these latter passages to other
individuals who were heads of classes of Levites.
COFFMA , ""The Levites caused the people to understand the law, and the people
stood in their place" ( ehemiah 8:7). It is not known exactly what is meant by the
Levites causing the people to understand the law. Hamrick thought that they did so,
"By translating the words out of the Hebrew into the Aramaic vernacular of the
people."[12] Cook believed that they might also have merely explained, "Obscure
words or passages."[13]
Of particular interest is the word stood, which we have underlined in ehemiah 8:5,
above. It is italicized in the ASV, indicating that the word is not in the Hebrew text
but has been added by the translators. The RSV reads, `the people remaining in
their place.'
Regarding this chapter, Oesterley has a very excellent comment. While admitting
that the text fails to give us any complete account of all the details of what
happened, he wrote, "The really important point is clear enough, viz., that by Ezra's
inspiration and under his guidance the Law (of Moses) 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."[14] That being indeed true for ancient Israel, how
much more is it important for Christians so to honor, trust and obey the word of
inspiration in the ew Testament!
BE SO , " ehemiah 8:7. The Levites caused the people to understand the law —
As well the words, which, being Hebrew, needed to be translated into the Chaldee or
Syriac language, now the common language of that people; who, together with their
religion, had also, in a great part, lost their language; as also the meaning of them:
they expounded the mind and will of God in what they read, and applied it to the
people’s present condition. The people stood in their place — That is, in their
several places and stations, into which the company seems to have been distributed
for convenience of hearing; it not being likely that so vast a congregation could
distinctly hear one man’s voice. Or, by their stations; that is, by the several stations
of the Levites, and persons last named, who seem to have had several scaffolds, by
comparing this with ehemiah 9:4, upon which they stood, as Ezra, and those
mentioned ehemiah 8:4, did upon their pulpit.
TRAPP, " ehemiah 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.](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-48-320.jpg)
![Ver. 7. Also Jeshua, and Bani, &c., caused the people to understand the law] As the
audience was great, so, great was the company of preachers, Psalms 68:11. The
people were too many to be taught by one; therefore they made sundry companies
and congregations, and had several teachers; as had likewise those primitive
Christians, Acts 6:1, when once they grew numerous.
And the people stood in their places] Heb. And the people upon their stand; they
kept their stations according to their divisions; not shuffling or shifting from
preacher to preacher, but abiding and attending with utmost intention and
retention.
WHEDO , "7. And the Levites — Or, even the Levites. We understand that the
persons named in this verse were all Levites, in distinction from the priests named
in ehemiah 8:4.
Caused the people to understand the law — This was a part of the regular work of
the priests and Levites. See marginal references. On this occasion it was probably
necessary for them to translate and explain the law in the vulgar tongue for the
benefit of a large part of the people. See note on next verse.
The people… in their place — That is, around the platform, and in sight and
hearing of the priests and Levites.
LA GE, " ehemiah 8:7. Jeshua.—See ehemiah 10:9. Bani.—See ehemiah 10:13.
Sherebiah.—See ehemiah 10:12. Jamin.—Perhaps the Benjamin of ehemiah
3:23. Akkub.—See ehemiah 12:19. Shabbethai.—See ehemiah 11:16. Hodijah.—
See ehemiah 10:10. Maaseiah.—Probably not the Maaseiah of ehemiah 8:4, or of
ehemiah 10:25, or of ehemiah 11:5, but possibly the Maaseiah of ehemiah 3:23.
Kelita.—See ehemiah 10:10. Azariah.—Perhaps the priest mentioned ehemiah
10:2. Jozabad.—See ehemiah 11:16. Hanan. See ehemiah 10:10. Pelaiah.—See
ehemiah 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 ehemiah 8:6) occurred at intervals during the
reading. The explanation may have been principally of archaic Hebrew words.
PETT, " ehemiah 8:7
‘ Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah,
Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and (or ‘that is’) the Levites,
caused the people to understand the Law, and the people (stood) in their place.’
Then as the Law was being read out, possibly with suitable pauses, thirteen specially
appointed Levites, who had presumably been stationed among the people, gave the
people guidance, and helped them to understand the Law. This was a traditional
function of the Levites (see Deuteronomy 33:10; 2 Chronicles 17:7-9; 2 Chronicles
35:3). But it may have included translation into Aramaic. ote the continual](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-49-320.jpg)
![was a signatory of the covenant ( ehemiah 10:10).
PULPIT, "Joshua, Bani, Sherebiah, etc. Levitical families, not individual Levites
(see ehemiah 9:4, ehemiah 9:5; ehemiah 10:10-13; ehemiah 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.
8 They read from the Book of the Law of God,
making it clear[a] and giving the meaning so that
the people understood what was being read.
BAR ES, "Gave the sense - Either by rendering the Hebrew into the Aramaic
dialect, or perhaps simply by explaining obscure words or passages.
Caused them to understand - Either “they (the people) understood what was
read;” or, “they (the Levites) expounded as they read.”
CLARKE, "So they read in the book - For an explanation of this verse, see the
observations at the end of the chapter, Neh_8:17 (note).
GILL, "So they read in the book,.... Ezra and those with him; he first began to read
and expound, and when weary they relieved him, and did the same:
in the law of God distinctly; which was the book they read in, and which they read
plainly and intelligibly, so as to be heard and understood; this seems to respect the clear
and distinct pronunciation of the words of it, and not the explanation or meaning of it,
which is after expressed; some think the sense is, that they first read it in Hebrew, and
then translated it into Chaldee, that the people might better understand it, being just
come out of Babylon, where they had been used to the Chaldee language; but though this
was a practice in later times, it does not seem to have obtained so early, or that there was
a necessity of it:
and gave the sense, and caused them to understand the reading; not hereby
how to read it, but chiefly to understand what was read, that they might clearly know
their duty to God and men: the Talmudists (q) give the meaning of the text thus; "by the](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-51-320.jpg)
![ELLICOTT, "(8) Gave the sense.—They expounded obscurer passages, and in
doing so naturally translated into the vernacular Aramaic dialect.
Caused them to understand the reading.—This simply explains the former: they
expounded as they read.
TRAPP, " ehemiah 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.
Ver. 8. So they read in the book in the law of God distinctly] Exposite, clare, vel cum
expositione (Explanate, Junius). They read aloud, and so treatably and plainly, that
all might know what they read. Some stumble over the chapter so fast that few are
little the better.
And gave the sense] viz. By comparing place with place, and interpreting one
Scripture by another. See the like done by St Paul at Damascus, Acts 9:22; he laid
one text to another ( ουµβιβαζων), as artificers do the several pieces of their work,
that they may perfectly agree the one with the other.
Causing the people to understand the reading] Dabant intelligentiam per
scripturam ipsam, They gave the meaning though the scriptures themselves. so
Tremellias rendereth it. Of the law it may be said, Et latet, et lucet. Both obscure
and clear. The prophets are as so many expositors and explainers thereof; they do
excellently unfold and draw out that arras {A rich tapestry fabric, in which figures
and scenes are woven in colours} which was folded together before; they give us
Moses unveiled. Search the Scriptures, therefore, and compare them. Parallel texts,
like glasses, set one against another, do cast a mutual light; like the sun, the
Scriptures show other things, and themselves too.
WHEDO , "8. In the book in the law — An emphatic intimation that the book from
which they read was no other than the law of God. From the form of words here
used we may infer that there were then extant other sacred books besides the book
of the law.
Distinctly — ,מפרשׁ the word thus rendered is the Pual participle of ,פרשׁ to spread
out, and by most interpreters is understood to designate the clear and distinct
manner — the audible voice — in which the law was read. Bertheau explains it as a
distinct recitation which followed certain appointed rules, and accordingly required
very special discipline. This thought may be partly involved, since to read
intelligibly before so large and uncultivated an audience would require peculiar care
and tact; but the reference is rather to the open, easily-apprehended style of the
reading, “opposite (says Furst) to quick, hasty, indistinct, unintelligible.” Others
(Pfeiffer, Keil) understand a running exposition or paraphrase of the reading, made
by the readers themselves in the Hebrew language. But this would make what
immediately follows superfluous and tautological. The Rabbins and some others](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-53-320.jpg)
![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. ehemiah 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" ( ehemiah
8:10-12).
Great religious services should end in great festivals.
PETT, " ehemiah 8:8
‘And they read in the book, in the Law of God, distinctly, and they gave the sense, so
that they understood the reading.’
This verse summarises what has gone before. They ( those on the platform) read in
the written record, in the Law of God, distinctly (or ‘paragraph by paragraph’),
whilst they, (the Levite instructors), gave the sense so that they (the people)
understood the reading. It was a summing up of the whole procedure.
PULPIT, "They read in the book in the law of God distinctly. That is, so that every
word could be distinctly heard. Compare Ezra 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.
9 Then ehemiah the governor, Ezra the priest
and teacher of the Law, and the Levites who were
instructing the people said to them all, “This day
is holy to the Lord your God. Do not mourn or
weep.” For all the people had been weeping as](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-55-320.jpg)
![" ehemiah's name in ehemiah 8:9 is most certainly intrusive; and, apart from the
strong evidence that ehemiah and Ezra were not contemporaries, there are reasons
to believe his name is not original in this context."[15] How could it be that Ezra
and ehemiah were not contemporary, since both of them were officials in the reign
of Artaxerxes? That alone means that they were contemporaries, unless one of them
died; and where is there any statement about that?
"For all the people wept when they heard the words of the Law" ( ehemiah 8:9).
Who is he who, upon careful meditation upon all that the Law of God requires, can
restrain emotions of grief and mournful feelings of sinful shortcomings and
failures? Only those who close their eyes and stop their ears against what God says
can refrain from similar grief. God's Law does not, however, leave the human heart
depressed in sorrow. Ezra (and his helpers the Levites) quickly moved to turn the
people's weeping into joy.
BE SO , " ehemiah 8:9. This day is holy unto the Lord your God — amely, as a
day of feasting and thanksgiving to God, and rejoicing in his mercies; for otherwise
even days of fasting were holy to God in general, though not in the sense here meant.
Mourn not, nor weep — Be not sorry, ehemiah 8:10. Hold your peace: neither be
ye grieved, ehemiah 8:11. Every thing is beautiful in its season. As we must not be
merry, when God calls to mourning; so we must not afflict ourselves, and be
swallowed up in sorrow, when God gives us occasion to rejoice. Even sorrow for sin
must not grow so excessive as to hinder our joy in God, and cheerfulness in his
service. For all the people wept when they heard the words of the law — Out of a
deep sense of their great guilt, and extreme danger by reason of it.
ELLICOTT, "(9) Mourn not, nor weep.—The days of high festival were unsuitable
for public and, as it were, objective sorrow. The Day of Atonement was coming for
that; as also the special day of fasting and covenant, which was already in the plan
of ehemiah and Ezra.
TRAPP, " ehemiah 8:9 And ehemiah, 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.
Ver. 9. And ehemiah, which is the Tirshatha] Or governor. See Ezra 2:63. He had
Jovianus, the emperor’s, wished happiness, which was, that he might govern wise
men, and that wise men might govern him.
And Ezra the priest and scribe] See ehemiah 8:3.
And the Levites that taught the people] That numerus nominum, id est, hominum,
of names that is of men, mentioned ehemiah 8:7, men most happy in such melting
hearers. We in this day do prevail as little as Bede did when he preached to a heap](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-58-320.jpg)
![of stones.
This day is holy unto the Lord your God] Your mourning, therefore, now is as much
out of season as Samson’s wife’s weeping was at her wedding. All God’s worships
were to be celebrated with joy, Deuteronomy 12:7, and sacrifices offered in
mourning were abomination, Hosea 9:4. See Malachi 2:13. {See Trapp on "Malachi
2:13"}
Mourn not, nor weep] sc. Under sense of sin, and fear of wrath. This they were
called to at another time, Isaiah 22:12, James 4:9-10; but everything is beautiful in
its season, Ecclesiastes 3:11.
For all the people wept, when they heard the words of the law] For like cause as
Josiah did, 2 Kings 22:11; 2 Kings 22:19. His tender heart was troubled and
terrified by the menaces of God’s mouth uttered against his and the people’s sins.
Hence some infer that it was the decalogue, together with the malediction, that was
now read and applied; and that made them weep so fast. Get thee God’s law, saith
holy Bradford, as a glass to look in, so shall you see your face foul arrayed, and so
shameful, mangy, pockey, and scabbed, that you cannot but be sorry at the
contemplation thereof, especially if you look to the tag tied to God’s law; which is
such as cannot but make us cast our currish tails between our legs if we believe it.
But O faithless hard hearts! O Jezebel’s guests, rocked and laid asleep in her bed!
&c. (Serm. of Rep.).
CO STABLE, "The response of the people8:9-12
Conviction of their departure from God"s will fell on the people as they heard the
Law read. Their initial reaction was to mourn and weep ( ehemiah 8:9). However,
the Law specified that the Feast of Trumpets was to be a joyous occasion, so
ehemiah urged them to rejoice in the Lord ( ehemiah 8:10). This joy, as they
thought about Yahweh, would strengthen and sustain them as a tonic. Eating the fat
( ehemiah 8:9) means eating the best parts. The exposition of Scripture taught the
Israelites God"s will, convicted them of their short-comings, corrected their
conduct, and fitted them for righteous living (cf. 2 Timothy 3:16).
WHEDO , "THE FEAST OF THE EW MOO , ehemiah 8:9-12.
The reading of the law made a profound impression on the minds of the people, and
they were moved to weeping. It brought also to their attention the duty of observing
the feasts of the seventh month, and having spent the first half of the day in hearing
the law. ( ehemiah 8:3,) they were dismissed with words of comfort to observe the
feast of the new moon, the feast of trumpets.
9. The Tirshatha — See on Ezra 2:63. We note that ehemiah, Ezra, and the](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-59-320.jpg)
![but because it pointed out the natural and necessary way of life and health. The
Divine Spirit that had guided the development of it had presided over something
more inviting than the forging of fetters for a host of miserable slaves, something
more useful than the creation of a tantalising exemplar that should be the despair of
every copyist. Ezra and his fellow-leaders knew the intention of The Law. This was
the ground of their joyous confidence in contemplation of it. They were among those
who had been led by their personal religion into possession of "the secret of the
Lord." They had acquainted themselves with Him, and therefore they were at
peace. Their example teaches us that we must penetrate beyond the letter to the
spirit of revelation if we would discover its hidden thoughts of love. When we do so
even The Law will be found to enshrine an evangel. ot that these men of the olden
times perceived the fanciful symbolism which many Christians have delighted to
extract from the most mechanical details of the tabernacle ritual. Their eyes were
fixed on the gracious Divine purpose of creating a holy nation-separate and pure-
and The Law seemed to be the best instrument for accomplishing that purpose.
Meanwhile its impracticability did not strike them, because they thought of the
thing in itself rather than of the relation of men to it. Religious melancholy springs
from habits of subjectivity. The joyous spirit is that which forgets self in the
contemplation of the thoughts of God. It is our meditation of Him-not of self-that is
sweet.
Of course this would have been unreasonable if it had totally ignored human
conditions and their relation to the Divine. In that case Ezra and his companions
would have been vain dreamers, and the sorrowing multitude people of common-
sense perceptions. But we must remember that the new religious movement was
inspired by faith. It is faith that bridges the vast chasm between the real and the
ideal. God had given The Law in loving kindness and tender mercy. Then God
would make the attainment of His will revealed in it possible. The part of brave and
humble men was to look away from themselves to the revelation of God’s thought
concerning them with grateful admiration of its glorious perfection.
While considerations of this sort would make it possible for the leaders to regard
The Law in a very different spirit from that manifested by the rest of the Jews,
other reflections led them to go further and check the outburst of grief as both
unseemly and hurtful.
It was unseemly, because it was marring the beauty of a great festival. The Jews
were to stay their grief seeing that the day was holy unto the Lord. [ ehemiah 8:9]
This was as much as to say that sorrow was defiling. The world had to wait for the
religion of the cross to reveal to it the sanctity of sorrow. Undoubtedly the Jewish
festivals were joyous celebrations. It is the greatest mistake to represent the religion
of the Old Testament as a gloomy cult overshadowed by the thunder-clouds of Sinai.
On the contrary, its greatest offices were celebrated with music, dancing, and
feasting. The high day was a holiday, sunny and mirthful. It would be a pity to spoil,
such an occasion with unseasonable lamentations. But ehemiah and Ezra must
have had a deeper thought than this in their deprecation of grief at the festival. To
allow such behaviour is to entertain unworthy feelings towards God. A day sacred](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-62-320.jpg)
![discouragement of the people in their dawning perception of the lofty requirements
of God’s holy will. The Christian can best find energy for service, as well as the calm
strength of patience, in that still richer Divine gladness which is poured into his
heart by the grace of Christ. It is not only unfortunate for anybody to be a mournful
Christian, it is dangerous, hurtful, even wrong. Therefore the gloomy servant of
God is to be rebuked for missing the Divine gladness. Seeing that the source of it is
in God, and not in the Christian himself, it is attainable and possible to the most
sorrowful. He who has found this "pearl of great price" can afford to miss much
else in life and yet go on his way rejoicing.
It was natural that the Jews should have been encouraged to give expression to the
Divine joy at a great festival. The final harvest-home of the year, the merry
celebration of the vintage, was then due. o Jewish feast was more cheerful than
this, which expressed gratitude for "wine that maketh glad the heart of man." The
superiority of Judaism over heathenism is seen in the tremendous contrast between
the simple gaiety of the Jewish Feast of Tabernacles and the gross debauchery of the
Bacchanalian orgies which disgraced a similar occasion in the pagan world. It is to
our shame in modern Christendom that we dare not imitate the Jews here, knowing
too well that if we tried to do so we should only sink to the heathen level. Our Feast
of Tabernacles would certainly become a Feast of Bacchus, bestial and wicked.
Happily the Jews did not feel the Teutonic danger of intemperance. Their festival
recognised the Divine bounty in nature, in its richest, ripest autumn fruitfulness,
which was like the smile of God breaking out through His works to cheer His
children. Bivouacking in greenwood bowers, the Jews did their best to return to the
life of nature and share its autumn gladness. The chronicler informs us that since
the days of Joshua the Jews had never observed the feast as they did now-never with
such great gladness and never so truly after the directions of their law. Although the
actual words he gives as from The Law [ ehemiah 8:14-15] are not to be found in
the Pentateuch, they sum up the regulations of that work. This then is the first
application of The Law which the people have received with so much distress. It
ordains a glad festival. So much brighter is religion when it is understood and
practised than when it is only contemplated from afar! ow the reading of The Law
can go on day by day, and be received with joy.
Finally, like the Christians who collected food and money at the Agape for their
poorer brethren and for the martyrs in prison, the Jews were to "send portions" to
the needy. [ ehemiah 8:12] The rejoicing was not to be selfish, it was to stimulate
practical kindness. Here was its safeguard. We shrink from accepting joy too freely
lest it should be followed by some terrible emesis; but if, instead of gloating over it
in secret, selfishly and greedily, we use it as a talent, and endeavour to lessen the
sorrows of others by inviting them to share it, the heathenish dread is groundless.
He who is doing his utmost to help his brother may dare to be very happy.
PETT, "Verses 9-12
The People Wept On Hearing The Law And Were Exhorted ot To Do So By Their
Leaders On The Grounds That This Was An Occasion For Celebration ( ehemiah
8:9-12).](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-65-320.jpg)
![Levites had said and exhorted to, Neh_8:9
for the joy of the Lord is your strength; to rejoice, as the Lord commanded them
on such days as these, was a means both of increasing their bodily strength and their
inward strength, and of fitting them the more to perform their duty to God and men with
cheerfulness, which sorrow and heaviness made unfit for; and the joy which has the
Lord for its object, and comes from him, is the cause of renewing spiritual strength, so as
to run and not be weary, walk and not faint, in the ways of God.
HE RY, " The masters of the assembly endeavoured to pacify them and encourage
them. Now Nehemiah is brought in, and not before, in this chapter; he took notice of the
people's weeping. Ezra was pleased to see them so affected with the word, but Nehemiah
observed to him, and Ezra concurred in the thought, that it was now unseasonable. This
day was holy (it is called a sabbath, Lev_23:24), and therefore was to be celebrated with
joy and praise, not as if it were a day to afflict their souls. (1.) They forbade the people to
mourn and weep (Neh_8:9): Be not sorry (Neh_8:10); hold your peace, neither be you
grieved, Neh_8:11. Every thing is beautiful in its season; as we must not be merry when
God calls to mourning, so we must not frighten and afflict ourselves when God gives us
occasion to rejoice. Even sorrow for sin must not grow so excessive as to hinder our joy
in God and our cheerfulness in his service. (2.) They commanded them to testify their
joy, to put on the garments of praise instead of the spirit of heaviness. They allowed
them, in token of their joy, to feast themselves, to eat and drink better than on other
days, to eat the fat and drink the sweet; but then it must be, [1.] With charity to the
poor: “Send portions to those for whom nothing is prepared that your abundance may
supply their want, that they may rejoice with you and their loins may bless you.” Christ
directs those that make feasts to invite their poor neighbours, Luk_14:13. But it is
especially the duty of a religious feast, as well as of a religious fast, to draw out the soul
to the hungry, Isa_58:7, Isa_58:10. God's bounty should make us bountiful. Many will
eat the fat and drink the sweet themselves, even to excess, that will never allow portions,
nor scarcely crumbs, to the poor, who may read their own doom in the parable of the
rich man, Luk_16:19, etc. But such know not, or consider not, what God gave them their
estates for. Observe, We must not only give to those that offer themselves, but send to
those that are out of sight. The liberal devises liberal things, and seeks objects of charity.
[2.] It must be with piety and devotion: The joy of the Lord is your strength. Let it not be
a carnal sensual joy, but holy and spiritual, the joy of the Lord, joy in the goodness of
God, under the direction and government of the grace of God, joy arising from our
interest in the love and favour of God and the tokens of his favour. “This joy will be your
strength, therefore encourage it; it will be your strength, First, For the performance of
the other duties of the feast.” The more cheerful we are in our religious exercises the
more we shall abound in them. Secondly, “For all that which you have to do in
conformity to the law of God which has been read to you.” Holy joy will be oil to the
wheels of our obedience. Thirdly, “For the resisting of your enemies that are plotting
against you.” The joy of the Lord will arm us against the assaults of our spiritual
enemies, and put our mouths out of taste for those pleasures with which the tempter
baits his hooks.
K&D, "Neh_8:10
And he said to them (viz., Nehemiah as governor and head of the community, though
the fact that his address is mentioned does not exclude the participation of Ezra and the
Levites): “Go, eat the fat, and drink the sweet, and send gifts to them for whom nothing](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-70-320.jpg)
![is prepared, for this day is holy to our Lord; neither be ye sorry, for joy in Jahve is your
refuge.” יםִ ַמ ְשׁ ַ,מ fatnesses (λιπάσµατα, lxx), fat pieces of meat, not ”rich cakes” (Bertheau);
comp. יםִנ ָמ ְשׁ ה ֵ ְשׁ ִ,מ Isa_25:6. ים ִ ַ ְמ ַ,מ sweetened drinks. The sense is: Make glad repasts
on good feast-day food and drink; and send portions to the poor who have prepared
nothing, that they too may rejoice on this festival. ּותנ ָ,מ gifts, are portions of food; Est_
9:19, Est_9:22; 1Sa_1:4. Hence we see that it was customary with the Israelites to send
portions of food and drink, on festivals, to the houses of the poor, that they too might
share in the joy of the day. ּוןכָנ ן ֵא ְל for ּוןכָנ ין ֵא ר ֶשׁ ֲא ַל (see rem. on 1Ch_15:12), to them for
whom nothing is prepared, who have not the means to prepare a feast-day meal. Because
the day is holy to the Lord, they are to desire it with holy joy. יהוה תַו ְד ֶח is a joy founded on
the feeling of communion with the Lord, on the consciousness that we have in the Lord a
God long-suffering and abundant in goodness and truth (Exo_34:6). This joy is to be to
them ּוזע ָ,מ a strong citadel or refuge, because the Almighty is their God; comp. Jer_16:19.
COFFMA , ""Send portions unto him for whom nothing is prepared" ( ehemiah
8:10). Cook pointed out that this custom of sending portions on festive occasions
grew out of the words in Deuteronomy 16:11,14.[16] The poor, the sojourner, the
servant, the neglected, and the dispossessed are not to be forgotten by God-fearing
people.
BE SO , " ehemiah 8:10. Eat the fat, and drink the sweet — Feast before the
Lord, as the duty of the day requires you to do. Send portions, &c. — For the relief
of your poor brethren, who otherwise must mourn while you rejoice. Concerning
this duty and practice, see Deuteronomy 16:11; Deuteronomy 16:14; Esther 9:10.
For this day is holy — Being the first new moon in the year, and the feast of
trumpets, (Leviticus 23:24,) and the beginning of this joyful month, in which so
many days of thanksgiving are to be observed. For the joy of the Lord is your
strength — That is, rejoicing in God, in the manner prescribed in his word, or
serving him with cheerfulness and thankfulness, (which is always your duty, but
now especially,) will give you that strength, both of body and mind, which you
greatly need, that you may perform all the duties required of you, and oppose the
designs of your enemies against you. But dejection of mind, and excessive grief, if
you indulge it, will both offend God and damp your spirits, and will even weaken
your very bodies, and make you unfit for God’s service, and an easy prey to your
enemies.
TRAPP, " ehemiah 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.
Ver. 10. Then he said unto them, Go your way] A friendly dismission. We must so
reprove or admonish others, as that we ever preserve in them an opinion of our
good will unto them; for this is that sugar that sweeteneth all such tartar pills.](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-71-320.jpg)
![Go your way, eat, &c.] One being asked whether a good man might not feed upon
sweet and delicate meat; eat the fat, and drink the sweet, even the choicest wines
and chiefest viands? answered, Yes; except God made bees only for fools. God freely
permitteth to his best children the use of his best creatures, even to an honest
affluence (on thanksgiving days), especially provided that they feed with fear, and
keep within the bounds of sobriety.
And send portions to them for whom nothing is prepared] That is, to the poor, the
fatherless, and the widows, Deuteronomy 16:14, who have not their set meals, nor
certain dishes; but as hard fare for their holy day cheer, as Christ’s disciples had
once for their Sabbath day’s dinner, Matthew 12:1.
For this day is holy unto the Lord] A holy convocation, Leviticus 23:24, a day of
blowing trumpets, a feast day: see Zechariah 8:19. {See Trapp on "Zechariah 8:19"}
A more liberal use of the creature dilateth and exhilarateth the heart, and so
disposeth it to thankfulness, James 5:13, Psalms 92:2-3. Eat, that thy soul may bless
me, Genesis 27:19. The idolatrous Israelites sat down to eat and drink, and then rose
up to play. God’s people should much more rejoice in the Lord, when refreshed by
the creatures, speaking good of his name, and serving him with cheerfulness in the
abundance of all things, Deuteronomy 28:47.
either be ye sorry] o, not for your sins now, lest it prove a sinful sorrow, see
ehemiah 8:9.
For the joy of the Lord is your strength] Or, your fortification and place of defence
against sin, and all the ill fruits of it. Laeti igitur sitis, sed non securi: gaudeatis in
Domino, sed caveatis a recidivo Let us be joyful, but not untroubled, let us rejoice in
God, but let us beware of backsliding. (Bernard). "A merry heart," grounded upon
a good conscience, "doeth good like a medicine," Proverbs 17:22. It is as marrow to
the bones; as oil to the wheels; as a bait by the way to a generous horse; as a back of
steel to a bended bow, &c. Surely, as true gold strengtheneth the heart (that
alchemy-gold doth not), so doth spiritual joy much more; making a man insuperable
under sufferings, and unsatisfiable in performance of duties. It is such a precious
commodity, as that no good can match it, no evil too powerful for it. It beareth all
things, believeth all things, hopeth all things, endureth all things, as St Paul saith of
charity, 1 Corinthians 13:7. And as a man that hath plenty of good blood and fresh
spirits in his body, being well-lined within, as we say, can better endure heat and
cold, &c., than another that hath not so; in like sort, he that hath his heart full of
heaven, his conscience full of comfort, is in case to do and suffer much for and from
God and men. The peace of his conscience will appear in his countenance, as
Stephen’s did; and as the martyrs in Severus the emperor’s days, who, being
released for a time, seemed to come, e myrotheca, non ergastulo, out of a perfumed](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-72-320.jpg)
![THE preaching of God’s word is a very ancient ordinance. In the context we have a
description of the manner in which ehemiah conducted it. These means of
instruction were useful in that day; nor are they less necessary in every place and
age. People need, not only reproof for what is wrong, but direction in what is right.
The Jews wept bitterly at the hearing of the law; but ehemiah corrected their
sorrow as ill-timed, and exhorted them to rejoice in God, who had done so great
things for them.
Let us observe,
I. What reason we have to rejoice in the Lord—
God is often said to rejoice over his people [ ote: Zephaniah 3:17.]; but the joy here
spoken of must be understood rather of that which we feel in the recollection of
God’s goodness towards us.
The Jews at that season had special cause for joy in God—
[They had been miraculously delivered from Babylon. This temple had been rebuilt
in twenty years, and the worship of God restored; and now, after seventy years
more, the wall of the city was finished. They had been enabled to surmount
innumerable difficulties [ ote: ehemiah 4:17.]: they had prospered, even to a
miracle, in their endeavours [ ote: ehemiah 6:16.]. These were tokens of the divine
favour, and pledges of its continuance. They were therefore called upon to rejoice
with gratitude and confidence: nor was their sorrow, however just, to exclude this
joy.]
Such reason also have all the Lord’s people to rejoice in the Lord—
[They have experienced a redemption from sorer captivity, and been delivered by
more stupendous means — — — Every day’s preservation too from their numerous
enemies is, as it were, a miracle; yet the work of their souls is carried on in spite of
enemies, yea, is expedited through the means used to defeat it. Surely then they
should say, like the Church of old, “The Lord hath done great things for us, whereof
we are glad [ ote: Psalms 126:3.].” Moreover, these mercies are pledges to them,
and earnests of yet richer blessings. They may well confide in so good and gracious a
God. They have indeed still great cause for sorrow on account of their past
violations of the law; yet is it their duty to rejoice, yea to “rejoice always in the Lord
[ ote: Philippians 4:4.].”]
To promote and encourage this, we proceed to shew,
II. In what respects this joy is our strength—
We are as dependent on the frame of our minds as on the state of our bodies. Joy in
God produces very important effects:](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-97-320.jpg)
![1. It disposes for action—
[Fear and sorrow depress and overwhelm the soul [ ote: Isaiah 57:16.]: they
enervate and benumb all our faculties; they keep us from attending to any
encouraging considerations [ ote: Exodus 6:9.]; they disable us from extending
relief to others [ ote: Job 2:13.]; they indispose us for the most necessary duties
[ ote: Luke 22:45.]. We cannot pray, or speak, or do any thing with pleasure. On
the contrary, a joyous frame exhilarates the soul [ ote: Proverbs 17:22.]. David well
knew the effect it would produce [ ote: Psalms 51:12-13.]: and every one may safely
adopt his resolution, “I will run the way of thy commandments, when thou shalt
enlarge my heart [ ote: Psalms 119:32.].”]
2. It qualifies for suffering—
[When the spirit is oppressed, the smallest trial is a burthen. In those seasons we are
apt to fret and murmur both against God and man. We consider our trials as the
effects of divine wrath; or, overlooking God, we vent our indignation against the
instruments he uses. But when the soul is joyous, afflictions appear light [ ote:
Hebrews 10:34; Hebrews 12:2.]. How little did Paul and Silas regard their
imprisonment [ ote: Acts 16:25.]! How willing was Paul to lay down his very life for
Christ [ ote: Acts 20:24.]! This accords with the experience of every true Christian
[ ote: Romans 5:2-3 and 2 Corinthians 6:10.].]
Application—
1. Let us not be always brooding over our corruptions—
[Seasonable sorrows ought not to be discouraged: but we should never lose sight of
all that God has done for us. It is our privilege to walk joyfully before the Lord
[ ote: Psalms 138:5; Psalms 149:5; Psalms 89:15-16.]. If we abounded more in
praise, we should more frequently be crowned with victory [ ote: 2 Chronicles
20:21-22.].]
2. Let us, however, carefully guard against the fresh incursions of sin—
[It is sin that hides the Lord from our eyes [ ote: Isaiah 59:2.]. Joy will not consist
with indulged sin [ ote: Psalms 66:18.]. Let us then “mortify our earthly members,”
and our besetting sins. Let us be girt with our armour, whilst we work with our
hands [ ote: ehemiah 4:17-18.] — — — or ever grieve the Holy Spirit, lest we
provoke him to depart from us.]
3. Let us be daily going to God through Christ—
[If ever we rejoice in God at all, it must be through the Lord Jesus Christ [ ote:
Romans 5:11.]. It is through Christ alone that our past violations of the law can be
forgiven [ ote: Colossians 1:20.]. It is through Christ alone that the good work can
be perfected in our hearts [ ote: Hebrews 12:2.]. And, since “all things are through](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-98-320.jpg)
![him, and from him, let them be to him also [ ote: Romans 11:36.].”]
MACLARE , "READI G THE LAW WITH TEARS A D JOY
THE JOY OF THE LORD
ehemiah 8:10.
Judaism, in its formal and ceremonial aspect, was a religion of gladness. The feast
was the great act of worship. It is not to be wondered at, that Christianity, the
perfecting of that ancient system, has been less markedly felt to be a religion of joy;
for it brings with it far deeper and more solemn views about man in his nature,
condition, responsibilities, destinies, than ever prevailed before, under any system of
worship. And yet all deep religion ought to be joyful, and all strong religion
assuredly will be so.
Here, in the incident before us, there has come a time in ehemiah’s great
enterprise, when the law, long forgotten, long broken by the captives, is now to be
established again as the rule of the newly-founded commonwealth. aturally enough
there comes a remembrance of many sins in the past history of the people; and tears
not unnaturally mingle with the thankfulness that again they are a nation, having a
divine worship and a divine law in their midst. The leader of them, knowing for one
thing that if the spirits of his people once began to flag, they could not face nor
conquer the difficulties of their position, said to them, ‘This day is holy unto the
Lord: this feast that we are keeping is a day of devout worship; therefore mourn
not, nor weep: go your way; eat the fat, and drink the sweet, and send portions unto
them for whom nothing is prepared; neither be ye sorry, for the joy of the Lord is
your strength.’ You will make nothing of it by indulgence in lamentation and in
mourning. You will have no more power for obedience, you will not be fit for your
work, if you fall into a desponding state. Be thankful and glad; and remember that
the purest worship is the worship of God-fixed joy, ‘the joy of the Lord is your
strength.’ And that is as true, brethren! with regard to us, as it ever was in these old
times; and we, I think, need the lesson contained in this saying of ehemiah’ s,
because of some prevalent tendencies amongst us, no less than these Jews did. Take
some simple thoughts suggested by this text which are both important in themselves
and needful to be made emphatic because so often forgotten in the ordinary type of
Christian character. They are these. Religious Joy is the natural result of faith. It is
a Christian duty. It is an important element in Christian strength.
I. Joy in the Lord is the natural result of Christian Faith.
There is a natural adaptation or provision in the Gospel, both by what it brings to
us and by what it takes away from us, to make a calm, and settled, and deep
gladness, the prevalent temper of the Christian spirit. In what it gives us, I say, and
in what it takes away from us. It gives us what we call well a sense of acceptance
with God, it gives us God for the rest of our spirits, it gives us the communion with
Him which in proportion as it is real, will be still, and in proportion as it is still, will
be all bright and joyful. It takes away from us the fear that lies before us, the strifes
that lie within us, the desperate conflict that is waged between a man’s conscience
and his inclinations, between his will and his passions, which tears the heart
asunder, and always makes sorrow and tumult wherever it comes. It takes away the](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-99-320.jpg)
![are glad; you are not glad and strong unless your faith and hope are fixed in Christ,
and unless you are working from and not towards the sense of pardon, from and not
towards the conviction of acceptance with God!
11 The Levites calmed all the people, saying, “Be
still, for this is a holy day. Do not grieve.”
GILL, "So the Levites stilled all the people,.... Made them quiet and easy, being
backed by the governor:
saying, hold your peace; refrain from weeping and mourning:
for the day is holy; a festival, set apart for joy and gladness:
neither be ye grieved; inwardly; as they were not to show any signs of sorrow
outwardly, so they were not to cherish grief inwardly.
K&D, "Neh_8:11
The Levites also strove to pacify the people, saying: “Hold your peace, i.e., give over
weeping, for the day is holy; neither be ye grieved.”
BE SO , " ehemiah 8:11-12. So the Levites stilled the people — Whose passions,
being once raised, could not very soon be composed. Saying, Hold your peace, for
the day is holy — Cease from weeping and mournful cries, and turn your
lamentations into thanksgivings. And the people went their way to eat, &c. — Their
weeping was stilled, and they complied with the directions that were given them.
Because they understood the words that were declared to them — Because they now
knew God’s will, and their own duty, which they were resolved to practise. This
gave them ground of hope and trust in God’s mercy, and consequently of just and
great joy.
TRAPP, " ehemiah 8:11 So the Levites stilled all the people, saying, Hold your
peace, for the day [is] holy; neither be ye grieved.
Ver. 11. So the Levites stilled all the people] Made them hold their tongues, and
forbear their groans and moans, the expressions of their great grief conceived for](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-105-320.jpg)
![their sins, making a wailing like the dragons, mourning as the owls, and saying,
"Look away from me; I will weep bitterly, labour not to comfort me," &c., Micah
1:8, Isaiah 22:4. But these holy Levites did comfort them, and quiet them.
Saying, Hold your peace] Or, Sit; peace, and be still.
For the day is holy] And God loves not the bread of mourners for a sacrifice, is like
as none might come into the court of Persia in mourning weeds, Esther 4:4. See
ehemiah 8:9.
either be ye grieved] It seems their hearts were even leavened and soured with
sorrow, as David’s was, Psalms 73:21.
WHEDO , "11. Stilled all the people — Hushed their loud lamentation. The call to
observe the feast of trumpets, and the comforting words that accompanied it,
cheered and strengthened the hearts of the people, and they went forth to enjoy the
rest of the day with becoming festivity.
PETT, " ehemiah 8:11
‘So the Levites stilled all the people, saying, “Hold your peace, for the day is holy,
nor be you grieved.”
ehemiah and Ezra would have spoken to the people as a whole, or possibly
through their leaders. It was the Levites who went among the people (as they had
when Ezra read the Law) and gave more personal teaching. They too called on the
people to cease their weeping because the day was holy to YHWH and therefore to
be rejoiced in. It was not a day in which to be grieving, but a day for joy.
12 Then all the people went away to eat and
drink, to send portions of food and to celebrate
with great joy, because they now understood the
words that had been made known to them.](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-106-320.jpg)
![GILL, "And all the people went their way to eat and to drink,.... Freely and
cheerfully:
and to send portions; to the poor, who had nothing to eat and drink:
and to make great mirth; with music, vocal and instrumental:
because they had understood the words that were declared unto them; the
meaning of the several laws read and explained unto them, whereby they better
understood their duty, and in what instances and in what manner it was to be
performed; how much more reason is there for joy and gladness, when the Gospel, and
the doctrines of it, are clearly known and understood? Psa_89:15.
HE RY, "The assembly complied with the directions that were given them. Their
weeping was stilled (Neh_8:11) and they made great mirth, Neh_8:12. Note, We ought
always to have such a command of every passion as that, however it may break out, it
may soon be restrained and called in again when we are convinced that it is either
unreasonable or unseasonable. He that has such a rule as this over his own spirit is
better than the mighty. Observe, (1.) After they had wept they rejoiced. Holy mourning
makes way for holy mirth; those that sow in tears shall reap in joy; those that tremble at
the convictions of the word may triumph in the consolations of it. (2.) The ground of
their joy was very good. They made mirth, not because they had the fat to eat and the
sweet to drink, and a great deal of good company, but because they had understood the
words that were declared to them. note, [1.] To have the holy scriptures with us, and
helps to understand them, is a very great mercy, which we have abundant reason to
rejoice in. Bibles and ministers are the joy of God's Israel. [2.] The better we understand
the word of God the more comfort we shall find in it; for the darkness of trouble arises
from the darkness of ignorance and mistake. When the words were first declared to
them they wept; but, when they understood them, they rejoiced, finding at length
precious promises made to those who repented and reformed and that therefore there
was hope in Israel.
K&D, "Neh_8:12
This address had its effect. The people went their way, some to their houses, some to
their lodgings, to partake of festal repasts, and to keep the feast with joy; “for they gave
heed to the words that were declared to them,” i.e., they took to heart the address of
Nehemiah, Ezra, and the Levites.
COFFMA , ""And all the people went their way ... to make great mirth"
( ehemiah 8:12). The reason for this great joy is stated in the words, "Because they
had understood the words that were declared unto them." What a glimpse of the
ew Covenant there is in this! The great and eternal principle of holy religion is
this, as Jesus stated it, "That my joy may be in you, and that your joy may be full"
(John 15:11). From one end to the other, the ew Testament is a shout of joy. The
angelic chorus sang it the night the Christ was born; and an angel of God declared](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-107-320.jpg)
![to the shepherds; "Behold, I bring you tidings of great joy that shall be to all
people" (Luke 2:10).
TRAPP, " ehemiah 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.
Ver. 12. And all the people went their way to eat] To do all that they were directed
to do. They had been in the furnace of mortification; and now they were willing to
be cast into the mould of God’s word, and to be whatsoever the Lord would have
them to be. They were only his clay and wax, a willing people, waiting for his law.
And to make great mirth] i.e. All kind of honest jollity; for the better exciting their
hearts to true thankthlness.
Because they had understood the words] ot the threatenings only to the refractory,
but the promises also to the penitent and obedient. The Levites had taught them,
doubtless, as the truth is in Jesus, that God therefore threateneth that he may not
punish, and desireth to be disarmed, Amos 4:12; that he giveth to do what he
commandeth to be done; that his mercy is from everlasting to everlasting to them
that fear him, to them that keep his covenant, and that think upon his
commandments to do them, qui faciunt praecepta, etsi non perfieiant, that are doing
at it, though they are far from perfection, Psalms 103:18. This was very
comfortable; this put into them that joy of the Lord which was their strength; this
more cheered them than all their good cheer of their peace offerings.
PETT, " ehemiah 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 to
them.’
In consequence of the ministrations of ehemiah, Ezra and the Levites the people
responded, putting aside their weeping in order to eat and drink, and rejoice before
YHWH. And they ensured that portions of food and drink were supplied to those
who had none, as had been required. But it was not done heedlessly or carelessly. It
was done because they understood the word that had been declared to them. They
recognised that weeping was no longer in order because they had received
forgiveness, and were now securely enjoying His covenant protection. In the words
of the Psalmist, ‘For his anger is but a moment. In his favour is life. Weeping may
endure for a night, but joy comes in the morning (Psalms 30:5).
There is a lesson for us all here in that we too should know times of weeping when
we sin and displease God. But we must then be ready to accept His forgiveness and
not continue in mourning over sin. Rather we should rejoice in the forgiveness that
is ours through Him, and go forward in the joy of the Lord. While weeping has its](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-108-320.jpg)
![ELLICOTT, "(13) The chief of the fathers.— ot the vast multitude now, as the
great feast was not yet.
Even to understand.—To consider, or give attention to: that is, to learn the full
meaning of the almost forgotten festival. The dwelling in booths had fallen into
disuse.
TRAPP, " ehemiah 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.
Ver. 13. And on the second day] The next day after they had heard the law
expounded, but were not so well satisfied in some points or cases: they "follow on to
know the Lord," Hosea 6:3. Divine knowledge is as a great lady, that will not easily
be acquainted with us but upon further suit, Proverbs 2:3-4.
Were gathered together the chief of the fathers, &c.] Aeneas Sylvius was wont to say
of knowledge, Popular men should esteem it as silver, noblemen as gold, princes
prize it as pearls.
The priests, and Levites] These teachers of others took no scorn to learn from Ezra,
that perfect scribe. The wisest here know but in part; because we prophesy but in
part, 1 Corinthians 13:9; that is, we are taught but imperfectly, and those that
should show us the way are themselves to seek; to teach us to run to Ithiel, the arch-
prophet, as that great wise man did, Proverbs 30:1. The greatest part of those things
which we know is the least part of the things which we know not, as that father
saith.
Unto Ezra the scribe] Who was well instructed to the kingdom of God; and no less
ready to throw out of his treasury, &c., Matthew 13:52. It is said of Tacitus, that he
knew all that he should know of the affairs of the world; and that he was primus in
Historia; first in history, and that ex eius ore nil temere excidit he cut up nothing
rashly from his mouth. (Scalig.). Think the same of Ezra, and much more; he was an
able teacher of the ablest teachers, a sacred oracle, a living library, the argutest and
accuratest of men after the prophets; as Austin is said to have been after the
apostles, in contemplation and disputation.
Even to understand the words of the law] Which he had the day before expounded;
and in some passages whereof they had a desire to be better resolved and satisfied.
o man can possibly speak all at once, or deliver the mind of God so clearly and
fully, but that there may be place left for cases and queries.](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-111-320.jpg)
![CO STABLE, "The Feast of Tabernacles8:13-18
ote that the spiritually revived people had an insatiable appetite to learn more
about God"s Word. This is a normal outcome of true revival.
Perhaps part of what Ezra and his associates read to the people, or at least to the
leaders, included Leviticus 23 ( ehemiah 8:13). In Leviticus 23 , God called on the
Jews to observe the Feast of Tabernacles (Booths) on the fifteenth through the
twenty-first days of the seventh month ( Leviticus 23:34-36). This was a happy
celebration that looked back to the Israelites" years of wandering in the wilderness
when they lived in booths that they made out of branches. The Contemporary
English Version translators called this feast the Feast of Shelters. It also looked
forward to the Israelites" entrance into, and permanent residence in, the Promised
Land. Consequently, it would have had special significance for the returned exiles
who now again had entered into the Promised Land after being absent from it for
years. They had come through a kind of wilderness experience themselves. They
even had to travel through a literal wilderness to get back to their land.
ehemiah did not record whether the people also observed the Day of Atonement
that fell on the tenth of the same month. Probably they did, since they were
restoring the other Israelite institutions. Perhaps he passed over mentioning it
because the Day of Atonement was a sad day in the Jewish year. It was the only fast
among Israel"s festivals wherein the people afflicted themselves in repentance for
their sins. ehemiah seems to have wanted in this chapter, and in the whole book, to
emphasize the positive aspects of the restoration, namely, God"s faithfulness and
the people"s joy.
The restoration community had observed the Feast of Tabernacles previously ( Ezra
3:4). However, the present celebration was the most festive and well-attended one
since Joshua had brought the Israelites into the Promised Land ( ehemiah 8:17).
This reflects growing joy and spiritual strength among the Jews who returned from
exile.
"Let it be stressed, however, that it is joy in God. What we witness here is not the
tacking on of vacuous festivity to an act of worship which is itself kept drab. The
rejoicing is worship. What must be cultivated is a rejoicing together in the goodness
of God." [ ote: McConville, p120.]
The Law also prescribed the solemn assembly on the twenty-second of the month (
Leviticus 23:36). Probably this was the day when the people would have normally
renewed their commitment to God formally. It was customary in the ancient ear
East for citizens to regularly make such a commitment to their lord (suzerain) in
such a fashion.
"Today, even more, not just the pastors and "experts" but all believers should "do
theology," reflecting together on the application of biblical, ethical principles to
every area of life. To do theology or theologize is to apply biblical principles to every](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-112-320.jpg)
![aspect of life." [ ote: Breneman, p229.]
"The sequence in chapter8 is striking: intellectual response to the Word ( ehemiah
8:1-8), emotional response to the Word ( ehemiah 8:9-12), and volitional response
to the Word ( ehemiah 8:13-18)." [ ote: Getz, p690.]
"The Word of God had a tremendous impact on the Restoration community. It
pointed the people to their sin ( ehemiah 8:9), led them to worship ( ehemiah
8:12; ehemiah 8:14), and gave them great joy ( ehemiah 8:17)." [ ote: Laney,
p104.]
WHEDO , "THE FEAST OF TABER ACLES, ehemiah 8:13-18.
13. The second day — The second day of the month, the next day after the feast of
the new moon. So interested had the people become in the reading of the law, that
on the very next day after the feast the chief of the fathers, the principal elders and
representatives of the nation, met again to continue the study of the law. There were
manifest inconveniences in assembling the entire population, men, women, and
children, as on the previous day, ( ehemiah 8:2,) and so only the chief
representatives came together on the second day. Along with the principal fathers
came also the priests and the Levites, for it was important that all of these should
know the law. Bertheau and Keil construe the words the priests and the Levites with
all the people, as genitive, (with ),ל after chief of the fathers; that is, chief fathers of
the priests and of the Levites, as well as of all the people. According to this
construction, not all the priests and Levites came, but only their chief elders or
representatives. We prefer, however, to construe the words priests and Levites as
subjects to the verb were gathered, and to understand that the priests and Levites
assembled with the rest, not merely by their principal leaders, but in a body. It need
not follow that all the priests and Levites were present, but rather the principal part
of them.
Unto Ezra the scribe — Who was profoundly versed in the law, and so capable of
instructing all classes of the people.
Even to understand — This states the purpose for which they came to Ezra. The
vav, ( ),ו translated even, denotes that what follows is an additional and explanatory
clause. Its force may be given thus : and (their coming to Ezra was) for the purpose
of giving thoughtful attention ( )השׂכיל to the words of the law.
PETT, "Occurrences On The Second Day Of The Seventh Month ( ehemiah 8:13-
16).
The Feast of Trumpets being over, the majority of the people returned home in
order to fulfil their daily work responsibilities, mainly in the fields and among the
flocks and herds. This was especially necessary due to the time spent by the adult
males on building the wall. But the aristocrats, priests and Levites, who did not have
the same responsibilities, again gathered, on the day after the Feast, in order to hear](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-113-320.jpg)
![find in his heart to quit it, awhile, in compliance either with an ordinance or with a
providence of God. (2.) They minded the substance, else the ceremony, how significant
soever, would have been insignificant. [1.] They did it with gladness, with very great
gladness, rejoicing in God and his goodness to them. All their holy feasts, but this
especially, were to be celebrated with joy, which would be much for the honour of God,
and their own encouragement in his service. [2.] They attended the reading and
expounding of the word of God during all the days of the feast, v. 18. They improved
their leisure for this good work. Spare hours cannot be better spent than in studying the
scriptures and conversing with them. At this feast of tabernacles God appointed the law
to be read once in seven years. Whether this was that year of release in which that
service was to be performed (Deu_31:10, Deu_31:11) does not appear; however they
spent all the days of the feast in that good work, and on the eighth day was a solemn
assembly, as God had appointed, in which they finished the solemnity the twenty-second
day of the month, yet did not separate, for the twenty-fourth day was appointed to be
spent in fasting and prayer. Holy joy just not indispose us for godly sorrow any more
than godly sorrow for holy joy.
K&D, "Neh_8:14-16
And they found written in the law that the Lord had commanded Moses, that the
children of Israel should dwell in booths in the feast of the seventh month; and that they
should publish and proclaim in all their cities, and in Jerusalem, saying: “Go forth to the
mount, and fetch olive branches, etc. to make booths, as it is written.” This statement is
not to be understood as saying that the heads of the people sought in the law, fourteen
days before the feast, for information as to what they would have to do, that they might
prepare for the due celebration of the feast of tabernacles (Bertheau). The text only
states that the heads of the people again betook themselves to Ezra on the second day, to
receive from him instruction in the law, and that in reading the law they found the
precept concerning the celebration of the festival in booths, i.e., they met with this
precept, and were thereby induced to celebrate the approaching festival in strict
accordance with its directions. The law concerning the feast of tabernacles, of which the
essentials are here communicated, is found Lev_23:39-43. In Deu_16:13 they were only
commanded to keep the feast with gladness. The particular of dwelling in booths or
bowers is taken from Lev_23:43; the further details in Neh_8:15 relate to the carrying
out of the direction: “He shall take you on the first day the boughs of goodly trees,
branches of palm trees, and the boughs of thick trees, and willows of the brook” (Lev_
23:43). Go to the mountain, a woody district, whence branches may be obtained. י ֵל ֲ,ע
state constructive plural of ה ֶל ָ,ע leaf, foliage, here leafy boughs or branches of trees. תִיַ,ז
the olive, ן ֶמ ֶשׁ ץ ֵ,ע the wild olive (oleaster), the myrtle, the palm, and branches of thick-
leaved trees, are here mentioned (the two latter being also named in Leviticus). תוּב ָⅴ ַⅴ
does not relate to the preparation of the booths, but to the precept that the feast should
be kept in booths. In Neh_8:16 the accomplishment of the matter is related,
presupposing a compliance with the proclamation sent out into all the cities in the land,
and indeed so speedy a compliance that the booths were finished by the day of the feast.
The object (the branches of Neh_8:15) must be supplied to יאוּ ִבָ ַו from the context. They
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 open space at the water-gate (see on Neh_](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-116-320.jpg)
![8:3), and the open space at the gate of Ephraim. On the situation of this gate, see rem.
on Neh_3:8. The open space before it must be thought of as within the city walls. On
these two public places, booths were probably made by those who had come to
Jerusalem, but did not dwell there; while the priests and Levites belonging to other
places would build theirs in the courts of the temple.
BE SO , " ehemiah 8:14-15. And they found written in the law — Upon Ezra’s
information, and through their discourse with him; that the children of Israel
should dwell in booths — As a memorial of their dwelling in tents in the wilderness,
a representation of the tabernacle state of God’s people in this world, and a type of
the holy joy of the gospel church. They that diligently search the Scriptures, will
find those things written there which they had forgotten, or not duly considered
before. And that they should publish — That is, they also found that written;
Saying, Go forth unto the mount, and fetch olive-branches — amely, the mount of
Olives, which was next Jerusalem, and stored with olive-trees, and probably with
the other trees here mentioned: for these trees seem to have been planted there, and
in the neighbouring parts, principally for the use of the city in this very feast, which,
though long neglected, ought to have been celebrated every year. And this place
seems here to be referred to as being the most eminent, but to be put for any place
near to the cities of Judah where these branches could be procured.
TRAPP, " ehemiah 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:
Ver. 14. And they found written in the law] And therefore in nowise to be neglected,
since there God had written for them great things, Hosea 8:12; excellent things,
Proverbs 22:20; marvellous things, Psalms 119:18. There is a mountain of sense
hanging upon every apex or tittle of it, say the Rabbis; who do, therefore, prescribe
to their disciples not to write any letter of it but by a copy; not to read it but in a
clean place; not to touch it but with the right hand; not to carry it about him but
next his heart, &c. (Schickard).
That the children of Israel should dwell in booths] See Ezra 3:4, {See Trapp on
"Ezra 3:4"} For this the law was dear, Leviticus 23:34, Deuteronomy 16:13. But this
they had not so fully observed, sc. by dwelling in booths, till now that they were
returned from Babylon, where they had been lately, and for a long time, strangers.
This to profess and set forth was the intent of that least, and of this rite of it, of
dwelling in booths or bowers. This is intimated in ehemiah 8:1.
WHEDO , "14. They found written — That is, in the course of their reading and
study they came to the passage treating of the feast of tabernacles. The passage was
not found as a new discovery — a law and custom of whose existence they were not
aware — for the feast had been celebrated in the time of Zerubbabel, (Ezra 3:4,)
and, doubtless, often afterwards. The law on the feast of tabernacles is found at](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-117-320.jpg)
![15 and that they should proclaim this word and
spread it throughout their towns and in
Jerusalem: “Go out into the hill country and
bring back branches from olive and wild olive
trees, and from myrtles, palms and shade trees, to
make temporary shelters”—as it is written.[b]
BAR ES, "The mount - The “mount of Olives” is probably intended.
Pine branches - Rather, “branches of the wild olive.” The actual trees named by the
Law may have become scarce. It was probably considered that the spirit of the command
was kept if branches of trees similar in general character to those named in Leviticus
were employed.
CLARKE, "Fetch olive branches - For every thing concerning this feast of
tabernacles, see the notes on Leviticus 23 (note), and the other places there referred to.
GILL, "And that they should publish and proclaim in all their cities, and in
Jerusalem,.... That is, as Jarchi interprets it, by supplying it thus:
and they commanded that they should publish, &c. Ezra and those with him gave
orders that heralds should proclaim in all cities where the Jews dwelt that the feast of
tabernacles would be kept, and they should prepare for it; and which seems to be the
true sense, since it is not written in the law that such a proclamation should be made;
but this was an order of their own, thereby to give notice of it, that all might be provided:
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; in Lev_23:40, where the first three of these seem to be called
boughs of goodly trees; though the Jews (r) commonly understand them of pomecitrons,
of which the Syriac version here interprets the myrtle branches; and by them are meant
the citron branches, with the leaves and fruit, and which the Jews make absolutely
necessary to the keeping of the feast, and for beautiful ones will give a large price; some
of them go every year to Spain, and buy as many as they can, and dispose of them](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-119-320.jpg)
![wherever Jews live (s): and those branches were to be fetched, not properly speaking to
make the booths of, which were made of boards and planks, but for the decoration of
them; and it was not necessary, according to Aben Ezra, that some of each of these
should be gathered for that purpose, but of any sort of them; for he interprets the words
disjunctively olive branches, or pine branches, or myrtle branches, &c. these, according
to the common notion of the Jews, were tied up in little bundles, and carried in the
hand, which they call "lulabs"; and they observe (t), the thick branches were for them,
which included the rest; now these they were to fetch from the mount of Olives, and
other mountains about Jerusalem; near to which also there was a place called Motza (u);
whither they went, and gathered the willows of the brook mentioned in Lev_23:39.
COKE, " ehemiah 8:15. And that they should publish and proclaim— Which when
they heard, they sent preachers into all the cities, and into Jerusalem, saying, Go
forth, &c. Houbigant.
Fetch olive-branches, &c.— See Scheuchzer's Physique Sacree, tom. 6: p. 6.
ELLICOTT, "(15) Saying.—There is no such command in Leviticus; the Septuagint
inserts, “And Ezra spake.” But it is better to adopt Houbigant’s slight emendation
of the text, which thus runs: “And when they heard it, they proclaimed,” &c. The
command, then, is to go out to the Mount of Olives, and gather, not precisely the
branches which the ancient law required, but such as circumstances allowed.
TRAPP, " ehemiah 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.
Ver. 15. And that they should publish and proclaim] Heb. Make a voice to pass, viz.
for better preparation and greater solemnity. God will not take up with a careless
and slubbered service; he is a great King, and stands greatly upon his seniority,
Malachi 1:14.
Go forth unto the mount] Which is covered with all sorts of trees; and nothing like
the country Axylus, which is so called, because no trees grow in it, no, not so much
as thorns, or any kind of fuel. Through this country marched Manlius, the Roman
general, when he went against the Gallograeci (Liv. lib. 38).
And fetch olive branches, and pine branches, &c.] Fit for shelter and shadow
against the weather. That is very strange that yet is reported by authors of good
note, concerning certain trees in Brazil of that size that whole families live in an arm
of one of them, every tree being as populous as many of our villages.
And branches of thick trees] Tied together with willows of the brook, Leviticus](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-120-320.jpg)
![and in the street of the watergate; which led to that, and seems to have been a very
large street, in which many booths might be built, Neh_3:26
and in the street of the gate of Ephraim; which led to the gate through which the
road lay to the tribe of Ephraim, see 2Ki_14:13, none were erected without the walls of
the city, for fear of the enemy.
JAMISO , "Neh_8:16-18. They keep the Feast of Tabernacles.
the people went forth, and brought ... and made themselves booths, etc. —
(See on Lev_23:34; see on Deu_16:13).
BE SO , " ehemiah 8:16. Every one upon the roof of his house — Which,
according to the law, was made flat, Deuteronomy 22:8. And in their courts —
Those belonging to their houses: for the booths might be made anywhere in the open
air. And in the street of the gate of Ephraim — The gate of the city which led to the
tribe of Ephraim.
ELLICOTT, "(16) And in their courts.— ot only on the roofs, but in the internal
courtyards.
Of the house of God.—The ministers of the Temple made these; and strangers to
Jerusalem made them in the streets or open spaces near the gates.
TRAPP, " ehemiah 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.
Ver. 16. So thepeople went forth, and brought them] They had kept the feast of
trumpets on the first day of this month. And although no mention be here made of
the feast of expiation, a day of humiliation to be kept for ever upon the tenth day,
yet it is to be presumed that they kept it, having so good a guide as Ezra. ow also,
as not weary of well-doing, they do most solemnly celebrate the feast of tabernacles,
making themselves booths of boughs in every street throughout the whole city.
WHEDO , "16. Upon the roof of his house — early every available place would
be used, and those who occupied houses in Jerusalem would find it most convenient
to build their booths either on the flat roofs of their houses, or in their courts, the
inclosed yards in the rear of their houses.
The courts of the house of God — Here the priests and Levites would naturally
build their booths, while those persons who were not residents of Jerusalem would
make theirs in the street of the water gate, and in the street of the gate of Ephraim.
The open space before the water gate was where all the people assembled to hear the
public reading of the law. See on ehemiah 8:1 and ehemiah 3:26. The gate of
Ephraim was doubtless in the northern wall, opening towards the territory of](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-123-320.jpg)
![former occasions, those who came up to Jerusalem may have regarded this precept as
non-essential, and contented themselves by keeping the feast with solemn assemblies,
sacrifices, and sacrificial feasts, without making booths and dwelling in them for seven
days.
COFFMA , ""Since the days of Jeshua (Joshua) the son of un unto that day had
not the children of Israel done so" ( ehemiah 8:17). This statement may be an
interrogative; and if so, it is a declaration that the children of Israel had observed
the Feast of Tabernacles (also called the Feast of Booths) from the days of Joshua
till the occasion in this chapter, the Scriptural citings of celebrations in the days of
both Solomon and Zerubbabel being proof enough of the truth of the sentence read
as an interrogative; but, the critics find it much more delightful to read it as a
dogmatic declaration to be cited at once as `a contradiction,' `an error,' `an
oversight' or some other euphemism for a falsehood. Oesterley, for example, noted
that, "These words are not in accordance with other passages of Scripture; for this
feast had been observed by Solomon (2 Chronicles 7:8,8:13) and by Zerubabel (Ezra
3:4). It is an `oversight' of the chronicler's."[19]
Even if the sentence is accurately understood as declarative, the meaning then
would be as stated by Rawlinson: "This cannot mean that there had been no
celebration of this feast since the days of Joshua, nor even that there had been no
occasion of it marked by their dwelling in booths, but only that there had not been
so joyous and general a celebration of it. A similar statement is made of Josiah's
celebration of the Passover."[20]
A number of other very able scholars are in full agreement with Rawlinson. "It is
not the intention of the writer to state that the Feast of Tabernacles had not been
kept since the days of Joshua until this occasion, but that there had been no such
celebration as this since the times of Joshua."[21] Likewise, Keil wrote that, "The
text only states that since the days of Joshua, the whole community had not so
celebrated it."[22]
COKE, " ehemiah 8:17. Since the days of Jeshua the son of un, &c.— It can
hardly be thought that this festival had never been observed since Jeshua's time,
because we read in the book of Ezra, that it was kept at their return from Babylon;
but the meaning is, that the joy since that time had never been so great as it was
upon this occasion; for which the Jews themselves assign this reason, that in the
days of Jeshua they rejoiced, because they had gotten possession of the land of
Canaan; and now they equally rejoiced, because they were restored and quietly
settled in it, after they had been long cast out of it.
BE SO , " ehemiah 8:17. Since the days of Jeshua, had not the children of Israel
done so — The meaning here cannot be that this festival had never been observed
since Joshua’s time, because we are informed, (Ezra 3:4,) that it was kept at their
return from Babylon; but the joy, since that time, had never been so great as it was
now, “for which the Jews themselves,” says Dr. Dodd, “assign this reason; that in
the days of Joshua they rejoiced, because they had gotten possession of the land of](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-128-320.jpg)
![Canaan; and now they equally rejoiced, because they were restored and quietly
settled in it, after they had been long cast out of it.” Or, we should rather say, they
not only had the same causes for rejoicing which they formerly had, but special
causes to increase their joy. To this Poole adds, They never, since Joshua’s time,
kept this feast so solemnly and religiously: for whereas, at other times, only the first
and last day of that feast were celebrated with a holy convocation, now there was a
holy convocation, and the people assembled, and attended upon the reading of the
law every day of this feast.
ELLICOTT, "(17) The children of the captivity.—The pathos of this designation is
evident here.
Done so.—Though the feast had been kept (1 Kings 8; Ezra 3), it had never thus
been kept with universal dwelling in booths.
TRAPP, " ehemiah 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 un unto that day had not the children of Israel done so. And there was
very great gladness.
Ver. 17. Made booths, and sat under the booths] See ehemiah 8:14-16. They that
turn this history into mystery make an allusion of it, 1. To Christ, as dwelling in our
flesh. 2. To Christians, as travelling toward heaven, and having here no settled
habitation, Hebrews 11:13.
For since the days of Jeshua] Moses is not mentioned; because during his days, till
Jeshua brought them into the promised land, they kept not this feast, likely.
Had not the children of Israel done so] Kept this feast they had, but not so kept it;
viz, with that devotion, solemnity, and great gladness, being in so poor a case, and
yet so unanimous in the work, as one man. But one would wonder that all along
during the reign of David and Solomon (who gave the pattern of, and built the
temple), and all those succeeding reformers, there should something be omitted
about the feast of tabernacles (kept, as it is thought, by Solomon, 2 Chronicles 7:8)
till their return from Babylon; yet so it was.
WHEDO , "17. Since the days of Joshua… had not the children of Israel done so
— The emphasis is on so. The feast of tabernacles had often been observed since the
time of Joshua, but not in such a way as on this occasion, when all the
congregation… made booths, and sat under the booths. “The words do not imply,”
says Keil, “that since the days of Joshua to that time no booths at all had been made
at the celebration of the feast of tabernacles, but only that this had not been done by
the whole congregation. On former occasions, those who came up to Jerusalem may
have regarded this precept as non-essential, and contented themselves by keeping
the feast with solemn assemblies, sacrifices, and sacrificial feasts, without making](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-129-320.jpg)
![COFFMA , "The prominent thing in this paragraph is the thirst of the people to
hear the word of God. "Once let the sweetness of the Divine Word be tasted, and
there springs up in the heart instantly a desire for more, like that feeling of the
Psalmist who wrote, `Oh how love I thy law! It is my meditation all the day' (Psalms
119:97)."[17] ot only did the people come to hear Ezra read the law on that
following day, but also on every day throughout the Feast of Tabernacles ( ehemiah
8:18).
Leviticus 23:42 had commanded the children of Israel to dwell in booths during this
celebration. However, some scholars seem to be perturbed over the fact that some of
the instructions mentioned here "are not found in any existing Scripture,"[18] but
that is no problem whatever. The words, "As it is written," and the statement that
all was done, "According to the ordinance" ( ehemiah 8:18) leave no room to doubt
that at that time such instructions were available. The fact that imperfections in the
text, or even the loss of portions of God's Word in that period, might indeed have
left us ignorant of some things should neither surprise nor distress us. We can trust
what ehemiah wrote here.
COKE, " ehemiah 8:18. A solemn assembly, according unto the manner— It is
supposed to have been at this solemnity that the notable discovery happened of the
sacred fire, related 2 Maccabees 1:18, &c. The Jews affirm, that Jeremiah, or some
other prophet, had caused it to be hidden in a dry well, a little before the taking of
Jerusalem; and that the memory of it having been still preserved to that time,
ehemiah caused it to be brought out for the divine service. In memory of this
wonderful discovery, the Jews instituted a feast, which they called "the feast of the
new fire." See Univ. Hist.
REFLECTIO S.—1st, It was not the restoration of the temple-service, nor the
rebuilding of the ruined wall, that was their great protection. Obedience was better
than sacrifice, and fidelity to God a stronger barrier than the loftiest towers. The
people here seem to be sensible of this.
1. A great congregation assembled at the feast of trumpets, on the first day of the
seventh month, when the new year began, the day they had set up and dedicated the
altar at their return from captivity. Men, women, and children, who were arrived at
years of understanding, came: the place of assembly, for convenience, was the large
street which led to the water-gate; and there Ezra, with his assistants, at their desire,
ascending a pulpit, or wooden turret, that he might be better heard, brought forth
the law of God, to be read and expounded to the congregation. ote; (1.) We have
reason to be thankful for commodious places for our religious assemblies; not but
that the prayer of faith, and the preaching of the gospel, are acceptable services in
every place. (2.) They who serve God themselves, cannot but be solicitous that their
families should serve him too. (3.) othing is so needful in the education of our
children, as early to acquaint them with the word of God. (4.) It is a pleasure to
preach the word to those who desire to hear, and who hunger and thirst after it.
2. With great solemnity Ezra opened the awful book, while the eyes of the people](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-132-320.jpg)
![Lord is pleased to cover our tables with affluence, let us never forget to draw out
our soul to the hungry: the greatest comfort of abundance is to do good with it. (4.)
Holy joy will quicken us for every duty, and strengthen us for every conflict.
3. The people hereupon dried up their tears; and, understanding the great and
precious promises that were made to repentant Israel, rejoiced in hope of finding
favour with their justly-offended God. ote; (1.) Though the Scriptures pierce like a
sword the heart of a sinner, they contain that balm which can cure the wound. (2.) A
clear knowledge of God's word is the way to sound and abiding consolation.
3rdly, The word, which the preceding day had so much engaged their attention and
affected their hearts, is again applied to. The chief of the elders, priests, and Levites,
especially solicitous to understand the law, assembled before Ezra, that he might
explain what was obscure or difficult. ote; (1.) They who are appointed to instruct
others had need use double diligence to understand the mind of God themselves. (2.)
Converse with the oracles of God affords a daily delightful entertainment to faithful
souls. The consequence of this renewed attendance upon God's word was,
1. A discovery of a long-neglected ordinance, the feast of tabernacles. As the time
approached, Ezra probably selected that portion of Scripture to remind them of it,
and to direct them in the observance of it. ote; (1.) How good is a word spoken in
season! (2.) The careful reading of God's word will convince us of many negligences
and ignorances.
2. A proclamation is made for the observance of it, both at Jerusalem and at the
other cities.
3. The solemnity is most religiously observed. ever since the days of Joshua had
such a feast been kept with such exactness, holy joy, and daily, diligent, and serious
attendance on the word of God. ote; (1.) They who have their hearts right with
God, will be diligent and serious observers of all his institutions. (2.) Our leisure
hours will be ever most comfortably and profitably employed in the oracles of truth.
(3.) When we are waiting on God in the way of his ordinances, he will meet us in
them, and fill our hearts with joy and gladness.
BE SO , " ehemiah 8:18. Day by day he read in the book of the law of God —
The law was commanded to be read at this feast, Deuteronomy 31:10-12. But the
reading of it was not enjoined to be continued every day, as was now done through
their singular and very laudable zeal.
TRAPP, " ehemiah 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.
Ver. 18. Also day by day] ot only on the first and last day ("that great day of the
feast," John 7:37), but every day, this good man was at it, being insatiabilis Dei
cultor (as Chrysostom saith of St Paul), an insatiable worshipper of God; and](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-134-320.jpg)
![accounting quod nimis augusta pietas est, ad legem bonum esse, to do nothing for
God more than needs must was too little.
And they kept the feast seven days] The people were as willing to hear (and do other
holy duties) as Ezra was to preach. So were Chrysostom’s hearers, who were wont
to say that they could better be without the sunlight than Chrysostom’s daily
sermons. So likewise were Calvin’s hearers at Geneva, where he preached every day
in the week for the most part, and had a constant audience that even too admired
(some of them at least) his most excellent pains and parts; as Zanchy shows and
complains in the Epistle Dedicatory set before his Miscellanies; taxing them of
ανθρωπολατρεια, man worship.
And on the eighth day was a solemn assembly] Heb. A restraint, viz. from servile
works; or a retention, viz. a holding of the congregation together for holy uses.
Tremellius rendereth it diem interdicti forbidden day, the Vulgate Latin of Lyra
thus, They made a gathering, sc. for necessaries about the Temple. This eighth day
thus kept might prefigure the Christian sabbath, that first day of the week.
WHEDO , "18. Day by day… he read — The people needed instruction, and the
feast of tabernacles afforded a most suitable occasion for the public reading of the
law. The law also enjoined such a public reading once in seven years at the feast of
tabernacles. Deuteronomy 31:10-11.
He read — That is, Ezra read, or caused to be read. He was, doubtless, assisted
during the seven days by the priests and the Levites, as he had been on the first day
of the month. ehemiah 8:1-8.
A solemn assembly — The same as the holy convocation mentioned in Leviticus
23:36.
According unto the manner — Or, according to custom. Aside from the extensive
reading of the law and the whole community dwelling in booths, which specially
distinguished this particular feast, the other observances followed general usage.
LA GE, " ehemiah 8:18. He read,i.e., Ezra.
They kept the feast,i.e., of tabernacles. They had been from the second day (
ehemiah 8:13), to this the 15 th day of Tisri ( Leviticus 23:34) preparing for it. The
solemn fast-day of the 10 th of Tisri had doubtless been excepted. It is passed over
without mention in the narrative. A solemn assembly, atzcreth (comp. Leviticus
23:36; umbers 29:35; Deuteronomy 16:8; Jeremiah 9:2; Amos 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](https://image.slidesharecdn.com/nehemiah8commentary-160819135440/85/Nehemiah-8-commentary-135-320.jpg)
Uploaded byGLENN PEASE
Nehemiah 8 commentary
All the people gathered in the square by the Water Gate and asked Ezra the scribe to bring out the Book of the Law of Moses to read to them. Ezra read from the book from morning until midday so that all the people could understand. He was assisted by 13 other priests and Levites who helped explain what was read to ensure the people understood. The people listened attentively and responded with praise and worship to God.
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Nehemiah 8 commentary
- 1. EHEMIAH 8 COMMETARY EDITED BY GLE PEASE 1 all the people came together as one in the square before the Water Gate. They told Ezra the teacher of the Law to bring out the Book of the Law of Moses, which the Lord had commanded for Israel. BAR ES, "The street - Rather, “the square” or “court.” So in Neh_8:16 (compare Ezr_10:9). The court seems to have been one between the eastern gate of the temple and the watergate in the city-wall. It would thus lie within the modern Haram area. Ezra the scribe - This is the first mention of Ezra in the present book, and the first proof we have had that he was contemporary with Nehemiah. Probably he returned to the court of Artaxerxes soon after effecting the reforms which he relates in Ezra 10, and did not revisit Jerusalem until about the time when the walls were completed, or after an absence of more than ten years. It was natural for the people to request him to resume the work of exposition of the Law to which he had accustomed them on his former visit Ezr_7:10, Ezr_7:25. CLARKE, "The street that was before the water gate - The gate which led from the temple to the brook Kidron. GILL, "And all the people gathered themselves together as one man into the street that was before the watergate,.... A large and commodious street for such a company of people, which led to the water gate, of which see Neh_3:26 hither the people gathered with great unanimity, zeal, and affection: and they spoke unto Ezra the scribe; the same who is called Ezra the priest, and scribe of the law of God, and said to be a ready one, Ezr_7:6, who came to Jerusalem thirteen years before this time; but very probably returned to Babylon again, and was lately come from thence: to bring the book of the law of Moses, which the Lord had commanded to Israel; to observe what was commanded in it, and which he had ordered to be read, particularly every seventh year, at the feast of tabernacles, Deu_31:10 which was now
- 2. drawing near, thoughthis was not the precise time of reading it; hence some have thought this year was the sabbatical year; see Neh_5:11. HE RY 1-7, " The place was in the street that was before the water-gate (Neh_8:1), a spacious broad street, able to contain so great a multitude, which the court of the temple was not; for probably it was not now built nearly so large as it had been in Solomon's time. Sacrifices were to be offered only at the door of the temple, but praying, and praising, and preaching, were, and are, services of religion as acceptably performed in one place as in another. When this congregation thus met in the street of the city no doubt God was with them. III. The persons that met were all the people, who were not compelled to come, but voluntarily gathered themselves together by common agreement, as one man: not only men came, but women and children, even as many as were capable of understanding what they heard. Masters of families should bring their families with them to the public worship of God. Women and children have souls to save, and are therefore concerned to acquaint themselves with the word of God and attend on the means of knowledge and grace. Little ones, as they come to the exercise of reason, must be trained up in the exercises of religion. IV. The master of this assembly was Ezra the priest; he presided in this service. None so fit to expound and preach as he who was such a ready scribe in the law of his God. 1. His call to the service was very clear; for being in office as a priest, and qualified as a scribe, the people spoke to him to bring the book of the law and read it to them, Neh_ 8:1. God gave him ability and authority, and then the people gave him opportunity and invitation. Knowledge is spiritual alms, which those that are able should give to every one that needs, to every one that asks. 2. His post was very convenient. He stood in a pulpit or tower of wood, which they made for the word (so it is in the original), for the preaching of the word, that what he said might be the more gracefully delivered and the better heard, and that the eyes of the hearers might be upon him, which would engage their attention, as Luk_4:20. 3. He had several assistants. Some of these stood with him (Neh_8:4), six on his right hand and seven on his left: either his pulpit was so contrived as to hold them all in a row, as in a gallery (but then it would scarcely have been called a tower), or they had desks a degree lower. Some think, that he appointed them to read when he was weary; at least his taking them as assessors with him put an honour upon them before the people, in order to their being employed in the same service another time. Others who are mentioned (Neh_8:7) seem to have been employed at the same time in other places near at hand, to read and expound to those who could not come within hearing of Ezra. Of these also there were thirteen priests, whose lips were to keep knowledge, Mal_2:7. It is a great mercy to a people thus to be furnished with ministers that are apt to teach. Happy was Ezra in having such assistants as these, and happy were they in having such a guide as Ezra. JAMISO , "Neh_8:1-8. Religious manner of reading and hearing the Law. all the people gathered themselves together as one man — The occasion was the celebration of the feast of the seventh month (Neh_7:73). The beginning of every month was ushered in as a sacred festival; but this, the commencement of the seventh month, was kept with distinguished honor as “the feast of trumpets,” which extended over two days. It was the first day of the seventh ecclesiastical year, and the new year’s day of the Jewish civil year, on which account it was held as “a great day.” The place where the general concourse of people was held was “at the water gate,” on the south rampart. Through that gate the Nethinims or Gibeonites brought water into the temple,
- 3. and there wasa spacious area in front of it. they spake unto Ezra the scribe to bring the book of the law of Moses — He had come to Jerusalem twelve or thirteen years previous to Nehemiah. He either remained there or had returned to Babylon in obedience to the royal order, and for the discharge of important duties. He had returned along with Nehemiah, but in a subordinate capacity. From the time of Nehemiah’s appointment to the dignity of tirshatha, Ezra had retired into private life. Although cordially and zealously co- operating with the former patriot in his important measures of reform, the pious priest had devoted his time and attention principally toward producing a complete edition of the canonical Scriptures. The public reading of the Scriptures was required by the law to be made every seventh year; but during the long period of the captivity this excellent practice, with many others, had fallen into neglect, till revived, on this occasion. That there was a strong and general desire among the returned exiles in Jerusalem to hear the word of God read to them indicates a greatly improved tone of religious feeling. K&D, "Neh_8:1-2. The public reading of the law. - Neh_8:1-3. The introduction to this narrative (Neh 7:73b-8:1a) is identical with Ezr_3:1. The same matter, the assembling of the people on the approach of the seventh month, is described in the same words. But the object of this assembling of the people was a different one from that mentioned in Ezr_3:1-13. Then they met to restore the altar of burnt-offering and the sacrificial worship; now, on the contrary, for the due solemnization of the seventh month, the festal month of the year. For this purpose the people came from the cities and villages of Judah to Jerusalem, and assembled “in the open space before the water- gate,” i.e., to the south-east of the temple space. On the situation of the water-gate, see rem. on Neh_3:26; Neh_12:37., and Ezr_10:9. “And they spake unto Ezra the scribe” (see rem. on Ezr_7:11). The subject of רוּ ְּאמ ַו is the assembled people. These requested, through their rulers, that Ezra should fetch the book of the law of Moses, and publicly read it. This reading, then, was desired by the assembly. The motive for this request is undoubtedly to be found in the desire of the congregation to keep the new moon of the seventh month, as a feast of thanksgiving for the gracious assistance they had received from the Lord during the building of the wall, and through which it had been speedily and successfully completed, in spite of the attempts of their enemies to obstruct the work. This feeling of thankfulness impelled them to the hearing of the word of God for the purpose of making His law their rule of life. The assembly consisted of men and women indiscriminately (ה ָ ִא ד ַעְו ישׁ ִ,א like Jos_6:21; Jos_8:25; 1Sa_22:19; 1Ch_16:3), and ַּעמ ְשׁ ִל ין ִב ֵמ ּלⅴ, every one that understood in hearing, which would certainly include the elder children. The first day of the seventh month was distinguished above the other new moons of the year as the feast of trumpets, and celebrated as a high festival by a solemn assembly and a cessation from labour; comp. Lev_23:23-25; Num_29:1-6. COFFMA , "Verse 1 READI G OF THE LAW OF MOSES; THE FEAST OF TABER ACLES ehemiah 7:73b: "And when the seventh month was come, the children of Israel were in their cities."
- 4. Our version (ASV)includes this line with ehemiah 8, because it identifies the time of the great reading of the Law discussed herein. The seventh month was Tishri, corresponding to our September-October.[1] The ehemiah 8; ehemiah 9 and ehemiah 10 are a unit, incorporated, we believe, by the author ehemiah as an explanation of the great celebration that followed the completion of the wall. Keil wrote that the mention of the seventh month (Tishri) here should be understood as a reference to the very next month after the completion of the wall in the sixth month (Elul), "There is nothing against the inference that the seventh month of the same year is intended."[2] Short also agreed that the events of this chapter, "Came only a few days after the completion of the wall, which occurred on the 25th day of the month Elul ( ehemiah 6:15), the sixth month."[3] Throughout this whole century, from the times of James Moffatt until the present day, critical scholars have been advocating all kinds of rearrangements of the sacred text, some of them even attempting to place these chapters in the Book of Ezra. All such speculations, rearrangements, and allegations of all kinds of confusion, interpolations and mistakes on the part of their mythical `chronicler' are, in the view of this writer, without any value. The Book of ehemiah still stands in the sacred text, as it has stood for ages, a unit, composed of "The Words of ehemiah," and of course, including things that ehemiah himself incorporated into his narrative. Williamson gives us the name of a current great scholar, "Y. Kaufmann, whose work, History of the Religion of Israel, Volume IV, carries a defense of the unity of these three chapters, and also maintains at the same time that they are in their correct historical setting."[4] It only remains to be said that there is absolutely no agreement whatever among the critics on any other viable alternative. GATHERI G OF A GE ERAL ASSEMBLY TO HEAR THE LAW READ "And all the people gathered themselves together as one man into the broad place 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 book of the law before the assembly, both men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive to the book of the law. 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 Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbaddanah, Zechariah, and Meshullum. 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
- 5. blessed Jehovah, thegreat God; and all the people answered, Amen, Amen, with the lifting up of their hands: and they bowed their heads, and worshipped Jehovah with their faces to the ground. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethaih, Hodiah, Maaseiah, Kelita, Azariah, Jozebad, Hanan, Pelaiah, and the Levites 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 they gave the sense, so that they understood the reading." "They spake unto Ezra the scribe" ( ehemiah 8:1). Where was Ezra during the rebuilding of the wall? We do not know. He might have been recalled to Persia years earlier, or he might have been temporarily absent from Jerusalem. "The most probable explanation is that he had been recalled to Persia in 456 B.C., and that now, eleven years later in 444 B.C., he was allowed to return to Jerusalem."[5] It is not unreasonable at all to suppose that ehemiah had sent for him to come and celebrate the dedication of the completed wall. Some scholars have expressed amazement that the people requested Ezra to read to them from the Law of Moses; but Ezra was a popular leader, and the will of the people in that matter became manifest. "It was quite natural for the people to request Ezra to resume his work of exposition of the law of Moses, to which he had accustomed them on his former visit."[6] We appreciate Bowman's admission that the author of ehemiah, "Regarded it as the whole Pentateuch,"[7] which it most certainly was. We regard ehemiah as the author; and his clear statement here that the law of Moses is that which was read is conclusive. The dedication of the wall is not related until ehemiah 12; and, as Keil stated it, "All of the facts related in ehemiah 8-11 might easily have occurred in the interval between the completion of the wall and its dedication."[8] This understanding overwhelmingly supports the unity of the Book of ehemiah, the focus of which, first and last, is centered in the rebuilding of the wall of Jerusalem. BE SO , ". 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, (Deuteronomy 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. ELLICOTT, "(1) As one man.—The unanimity rather than the number is emphatic
- 6. here. And they spakeunto Ezra.—Who appears in this book for the first time, having probably been at the court for twelve years. TRAPP, " 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 Ezra 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 ehemiah 3:26. Right over against this gate was the court of the people, saith Lyra. See Ezra 10:9. And they spake unto Ezra the scribe] The people may, if need be, say to Archippus, Look to thy ministry, &c., Colossians 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, 1 Corinthians 3:22. To bring the book of the law of Moses] Wherein he was no less able than apt to impart, 1 Timothy 3:2, διδακτικος. He knew that the best had need hear the law, he spiritum sessorem excutiant, that they might be kept within the bounds of obedience. ot the unruly colt only, but the horse that is broken, hath a bit and bridle also. CO STABLE, "The reading of the law8:1-8 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. [ ote: Williamson, Ezra ,, ehemiah , pp281- 82.] The "first day of the seventh month" ( ehemiah 8:2) was the day on which the Israelites were to observe the Feast of Trumpets ( Leviticus 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 ( Leviticus 23:27).
- 7. This time thepeople gathered at an appropriate place near the Water Gate ( ehemiah 8:1). This gate was on the east side of the City of David, and it was near the Gihon Spring. ehemiah 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 ehemiah. 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 ( ehemiah 8:3). Scholars have suggested that "the book of the Law of Moses" ( ehemiah 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 ( ehemiah 8:3; ehemiah 8:5). Evidently a wooden podium accommodated Israel"s leaders who stood on a raised platform with Ezra ( ehemiah 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. 1 Kings 8:22). Bowing with faces to the ground, a posture Muslims still observe, reflected their sense of humility before God (cf. Genesis 18:8). This is how slaves bowed before their masters in the ancient world ( ehemiah 8:6; cf. Genesis 27:29; Genesis 37:10; Genesis 49:8 et al.). ot 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 ( ehemiah 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 ( Philippians 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. WHEDO , "THE READI G A D EXPOU DI G OF THE LAW, ehemiah 8:1- 8. 1. The people gathered — By command of the governor. The street… before the water gate — The broad open place in front of one of the
- 8. gates of oneof the inner walls of the city. The exact locality of the water gate is unknown, but it seems to have been somewhere near the bridge across the Tyropoeon at the western wall of the temple area. See note on ehemiah 3:26. They spake unto Ezra — That is, the assembled people spake by their rulers or representatives. They knew for what purpose they had been assembled, and were all anxious to become acquainted with the law. Ezra the scribe — Here again, after an absence of twelve years, this distinguished scribe appears among the Jews at Jerusalem. He had probably spent the intervening time at Babylon. See remarks at the end of the Book of Ezra. LA GE, " ehemiah 8:1. Street.—Rather “square” or plaza.The water-gate, according to our view (see on ehemiah 3:26; ehemiah 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 ehemiah. He had come to Jerusalem thirteen years previously, with about three thousand returning Jews (1754males), holding a commission from Artaxerxes to appoint magistrates in Judæa. 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 ehemiah till now, it is probable he followed ehemiah to Judea to assist him in another movement of reform. PETT, "The Reading And Explaining Of The Law ( ehemiah 8:1-8). The first stage of covenant renewal was the reading and explaining of the Law. Such reading and explaining of a section of the Law may well have taken place in their synagogues in Babylon each Sabbath, but here it was to be far more detailed. The people having gathered for the Feast of trumpets on the new moon day, the Law was read to them by Ezra and his companions from day break to midday, probably with breaks as the Levites provided explanations. And its impact was so great that the people wept. It was a Day of Atonement in miniature. This was then followed by feasting as they ate before YHWH. ehemiah 7:73 ‘And when the seventh month was come, the children of Israel were in their cities.’ As we have seen these were the closing words of the list which ehemiah had utilised on chapter 7, but it is here being used (as in Ezra 3:1 a) as a suitable introduction to what follows. Once again ‘the seventh month’, the Festal month, had come. It would begin, as always on the new moon day, the first day of the month, which was the Feast of Trumpets (Rams’ Horns), and it would continue on the tenth day with the Day of Atonement, and this would then lead on to the Feast of Tabernacles from the fifteenth day of the month to the twenty first day of the
- 9. month, being concludedby the great day of the Feast on the twenty second day (‘the eighth day of the Feast’). During this period large numbers of offerings and sacrifices would be offered ( umbers 29). ehemiah 8:1 ‘And all the people gathered themselves together as one man into the broad place that was before the water gate, and they spoke to Ezra the scribe to bring the book (scrolls) of the Law of Moses, which YHWH had commanded to Israel.’ In ehemiah 7:73 they were ‘in their cities’. That had been a triumphant indication of restoration by YHWH. But in this context it does not mean that they were in their cities literally (although they were technically, for that is where their homes were), for they would have travelled to Jerusalem prior to the first day of the seventh month in order to be present for the Feast of Trumpets. And having now arrived they gathered themselves together ‘as one man’ (compare Ezra 3:1). This would appear to have been a traditional way of describing the gathering together of the people. And where they gathered was clearly in Jerusalem, although that is not spelt out here. Here we are given more exact detail. They gathered in the broad place that was before the Water Gate (compare ehemiah 3:26; ehemiah 12:37). This may well have been outside the walls built by ehemiah, as the Water Gate may have been in the old wall which had been destroyed but the area was clearly large enough to enable all the people, male and female, young and old, to gather. Alternately some see the Water Gate as having been a gate associated with the Temple. That the meeting had been planned meticulously comes out in that the platform from which Ezra would read was already built. The gathering of all the people on the Feast of Trumpets, the first day of the seventh month, indicates the speed at which preparations had gone forward, for the building of the wall had only ceased on the twenty fifth day of the previous month ( ehemiah 6:15), although having said that, as that was once the doors had been hung, most of the builders may have returned home somewhat earlier. However, as we have already gathered ehemiah was used to working at speed, and the people would already have been preparing for the Feasts of the seventh month. They would know that those would have to be observed, regardless of the building of the wall. Having gathered the people called on Ezra the Scribe (an official title indicating his authoritative position as Teacher of the Law appointed by Artaxerxes, see Ezra 7:11-12) to bring ‘the scrolls containing the Law of Moses which YHWH had commanded to Israel’. The description is clearly of scrolls containing an ancient message passed down throughout their history, not of a contemporary concoction by Ezra. And they were clearly seen as ‘the Word of God’. This was a pre-empting of what would usually happen every seven years on the fifteenth day of the month, and indicates the eagerness of the people to hear the word of God. A new Spirit was at work among the people. EXPOSITOR'S BIBLE COMME TARY, "THE LAW
- 10. ehemiah 8:1-8 THE fragmentarynature of the chronicler’s 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 ehemiah 7:1-73 we have a continuation of the governor’s personal narrative of his work, describing how the watch was organised after the walls had been built and the gates set up. [ ehemiah 7:1-3] This is followed by a remark on the sparseness of the city population, [ ehemiah 7:4] which leads ehemiah to insert the list of Zerubbabel’s pilgrims that the chronicler subsequently copies out in his account of Zerubbabel’s expedition. [ ehemiah 7:5-73, Ezra 2:1-70] Here the subject is dropped, to be resumed at ehemiah 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 ehemiah 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 ehemiah 8:1-18; ehemiah 9:1-38; ehemiah 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 ehemiah 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 1 Esdras 9:37-55} evertheless it is now generally agreed that the three chapters as they stand in the Book of ehemiah are in their true chronological position. Twice ehemiah himself appears in the course of the narrative they contain. He is associated with Ezra and the Levites in teaching The Law, [ ehemiah 8:9] and his name stands first in the list of the covenanters. [ ehemiah 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. [Ezra 4:7-23] But the motive which probably prompted that peculiar
- 11. arrangement does notapply 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 ehemiah’s 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 ehemiah. 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 scholar’s 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 ehemiah-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
- 12. would approach thefolly 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. [Ezra 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 ehemiah’s 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" [ ehemiah 6:15] - i.e., the sixth month. The reading began on "the first day of the seventh month." [ ehemiah 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." [Leviticus 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 ehemiah’s 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. ot 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
- 13. popular and domestic-thewhole 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. ow 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. o 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
- 14. Deuteronomy were especiallyprominent 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 ehemiah 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 Ezra’s law contained the ancient Jehovistic narrative, because the treatment of mixed marriages [ ehemiah 10:30] refers to the contents of this portion of the Pentateuch. [Exodus 34:16] Secondly, we may see that it included "The Law of Holiness," because the regulations concerning the sabbatic year [ ehemiah 10:31] are copied from that collection of rules about defilement and consecration. [Leviticus 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 umbers and Leviticus-because the law of the first-fruits [ ehemiah 10:35-39] is taken from that source. (Leviticus 27:30;, umbers 15:20 ff; umbers 18:11-32) Here, then, we find allusions to the principal constituent elements of the Pentateuch scattered over the brief Book of ehemiah. 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 Ezra’s 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? obody 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
- 15. rhapsodists who preservedand 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 Ezra’s 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 Ezra’s 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. PARKER, "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 Prayer of Manasseh , ... 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
- 16. 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. ow 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
- 17. because of thefashions: 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 ehemiah 8:4, we find that Ezra is not alone. Ezra stood upon a pulpit—that Isaiah , 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
- 18. some heart whoseeducation 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 Acts ,—"And Ezra opened the book in the sight of all the people." There is no sublimer act in the education of the world! ot 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. MACLARE , "READI G THE LAW WITH TEARS A D JOY ehemiah 8:1 - ehemiah 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 ehemiah 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 Ezra 7:9, Ezra had gone to Jerusalem about thirteen years before ehemiah, and had had a weary time of fighting against the corruptions which had crept in among the returned captives. The arrival of ehemiah 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 ehemiah is barely mentioned. The reasons for Ezra’s taking the prominent part in the reading
- 19. of the laware given in the two titles by which he is designated in two successive verses [ ehemiah 8:1 - ehemiah 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. either Ezra nor ehemiah 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 ehemiah 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., ehemiah 8:2 - ehemiah 8:8 appear to tell the same incidents twice over-first, more generally in ehemiah 8:2 and ehemiah 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 ehemiah 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
- 20. side of himand 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. o 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. o 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. eglect 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
- 21. hot noonday, menmay 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. ehemiah 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 ew 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. ISBET, "A OTABLE CO GREGATIO ‘All the people gathered themselves together as one man.’ ehemiah 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
- 22. patriotism and pietyshould 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 God— humbly, 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 week’s 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 Lord’s 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.’ PETT, "Verses 1-18 The Law Of Moses Is Read And Explained At The Celebration Of The Feasts Of The Seventh Month ( ehemiah 8:1-18). The final words that closed off the list of returnees formed a suitable preface to what ehemiah now wanted to introduce, the proclamation of the Law by Ezra the priest at the Feast of Trumpets and Tabernacles, something which he had witnessed for the first time. It was thus used as such an introduction, although the transition is slightly abrupt even though perfectly understandable . The fact that the following narrative is in the third person confirms that it did not form part of ehemiah’s
- 23. original report toArtaxerxes, the king of Persia, although it does give the impression of being by an eyewitness. ote the vivid description of the platform, and how it caused the occupants to be viewed by the people ( ehemiah 8:5). The first person narrative, written in ehemiah’s vivid style, was found in ehemiah 1:2 to ehemiah 7:5 and it commences again in ehemiah 12:27 ff. with a description of the dedication of the wall. It then goes on in chapter 13 to describe how ehemiah dealt with some inconsistencies, although it is quite clear that the content of ehemiah 13:4 onwards was not a part of the original report (see ehemiah 13:6). ehemiah 12:27 ff. may or may not have been. The king of Persia would be concerned to know that the dedication of the walls to YHWH had been properly accomplished (they were very much concerned that local gods be placated and ‘kept happy’ so that they would bless the kings of Persia. See Ezra 4:22; Ezra 6:10). But the main part of the original report is probably to be found in ehemiah 1:1 to ehemiah 7:73. On the other hand it may have included the dedication of the wall. The enclosing of ehemiah 8:1 to ehemiah 12:26 within those two ‘first person’ sections would seem to demonstrate that the book as a whole is intended to be seen as the work of ehemiah. The movement to the third person in ehemiah 8:1 ff. may have been intended, firstly to differentiate what follows from the previous report, and secondly it may have been intended to lay emphasis on the participation of the people in what is described. ehemiah would not have wanted to intrude himself on what was a work of God. But the account itself does appear to be the record of an eyewitness (notice his vivid descriptions of where Ezra stood), which, if not written by ehemiah, was then incorporated into his narrative by ehemiah. It should be noted that it was the people, not ehemiah, who called on Ezra to perform the reading of the Law, something which was expected every seven years at the Feast of Tabernacles (Deuteronomy 31:10-13). There was a new enthusiasm for God. This was the first reading of the Law since ehemiah’s return to Jerusalem which is why it was so important to him, and given in such detail. It does not, however, mean that Ezra had not previously read out the Law. He would surely have done so in 458 BC when he first arrived, Indeed, we can almost certainly assume that he did so, for it seems probable that it was the reading out of the Law that caused the princes in Ezra 9:1 to call on Ezra to deal with the question of idolatrous foreign wives in terms reminiscent of the Pentateuch. If Ezra was still then in Judah it may also have been read out by him in 451 BC. If he was absent it is very likely that it was read out by the priests. The material obtained from sources (e.g. the genealogies) which follows would necessarily be in the third person. Verses 1-39 The Reading And Explaining To The People Of The Law Of Moses And A Review Of Their Past History, Leads To Them Establishing A Renewal Of Their Covenant With God ( ehemiah 8:1 to ehemiah 10:39).
- 24. Regardless of sourcesof which we cannot be sure, there can be no doubt that this whole section emphasises covenant renewal. The wall being built, this led on to a special renewing of the covenant. · It commences with the reading aloud and explaining of the Law, which has a deep effect on the people and results in a new obedience to the Law (chapter 8). · This is followed by a review of Israel’s past history before God, as they pray to Him acknowledging His covenant faithfulness (chapter 9). · We then have the signing of a covenant by the leaders of the people, which is explained in detailed terms chapter 10, and is based on the teaching of the Law, as the people through their leaders solemnly confirm the covenant. All these were an essential part of covenant renewal, emphasising that the people knew exactly the grounds on which they were responding to the covenant. It was on the basis of God’s renewed Law; it was based on prayerful consideration of what God had done for them throughout history in faithfulness to His covenant; and it made demands on them in accordance with that Law. PULPIT, "RELIGIOUS I STRUCTIO OF THE PEOPLE BY EZRA, A D CELEBRATIO OF THE FEAST OF TABER ACLES ( ehemiah 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. ehemiah 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 ( ehemiah 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 ehemiah'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 ehemiah 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. ow the condition in which ehemiah found Jerusalem—the oppression of the rich men ( ehemiah 4:1-23. ), the prevalence of mixed marriages ( ehemiah 6:18; ehemiah 10:30; ehemiah 13:23-30), the desecration of the Sabbath ( ehemiah 10:31; ehemiah 13:15-18), the negligence with respect to tithes and offerings ( ehemiah 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 ehemiah in b.c. 433-432 ( ehemiah 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
- 25. 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 ( ehemiah 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 consequence—the 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. ehemiah 8:1 The chapter should commence, as in the Septuagint, with the last two clauses of ehemiah 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. 2 So on the first day of the seventh month Ezra the priest brought the Law before the assembly,
- 26. which was madeup of men and women and all who were able to understand. BAR ES, "Upon the first day of the seventh month - The day of the “Feast of Trumpets” (see the margin reference note). The gathering together of the people, spoken of in Neh_8:1, was probably to observe this feast. CLARKE, "All that could hear with understanding - Infants, idiots, and children not likely to receive instruction, were not permitted to attend this meeting; nor should any such, in any place, be ever brought to the house of God, if it can be avoided: yet, rather than a poor mother should be deprived of the ordinances of God, let her come with her child in her arms; and although it be inconvenient to the congregation, and to some ministers, to hear a child cry, it is cruel to exclude the mother on this account, who, having no person to take care of her child while absent, must bring it with her, or be totally deprived of the ordinances of the Christian Church. Upon the first day of the seventh month - This was the first day of what was called the civil year; and on it was the feast of trumpets, the year being ushered in by the sound of these instruments. GILL, "And Ezra the priest brought the law before the congregation,.... Having a perfect copy of it, which the people knew, and therefore desired him to bring it; he brought it either out of his own case or chest, or out of the temple where it was laid up; some restrain this to the book of Deuteronomy; this he produced in sight of the whole assembly: both of men and women; adult persons of each sex, who met promiscuously; though Grotius thinks the women had a separate place: and all that could hear with understanding; all under age, who yet were capable of hearing the law read to some advantage to them: upon the first day of the seventh month; the month Tisri, answering to part of September and October; this was a high day, for not only the first of every month was a festival, but the first of the seventh month was the feast of blowing of trumpets, Lev_ 23:24, and besides, this was New Year's day, the first day of their civil year, as the first of Nisan was of their ecclesiastical year, and was of greater antiquity than that; and so Jarchi says, this was the first day of the year; to which may be added, that this was the day on which the altar was first set up, on the Jews' return from captivity, Ezr_3:6. HE RY, "The time of it was the first day of the seventh month, Neh_8:2. That was the day of the feast of trumpets, which is called a sabbath, and on which they were to
- 27. have a holyconvocation, Lev_23:24; Num_29:1. But that was not all: it was one that day that the altar was set up, and they began to offer their burnt-offerings after their return out of captivity, a recent mercy in the memory of many then living; in a thankful remembrance of that, it is likely, they had kept this feast ever since with more than ordinary solemnity. Divine favours which are fresh in mind, and which we ourselves have been witnesses of, should be, and usually are, most affecting. COKE, " ehemiah 8:2. Ezra the priest, &c.— This Ezra, without all controversy, was the same who came from Babylon in the seventh year of Artaxerxes. After the death of Zerubbabel, the whole administration devolved upon him; but as his commission lasted but twelve years, upon its expiration ehemiah succeeded to the government; and we hear no more of Ezra, until he is here called upon to read and expound the law to the people. Whether, as some think, he returned to Babylon, to give the people an account of the affairs of the province of Judea, or whether in this intermediate time he employed himself in some retirement upon the great work of preparing a new and correct edition of the Holy Scriptures, which we are generally supposed to owe to his care, is not certain. The pulpit upon which he was raised, ehemiah 8:4 must have been large, sufficient to contain fourteen people at once, and from this eminence they read and explained the law, ehemiah 8:8. For the people, having for some time been accustomed to the Chaldee language, had partly lost the knowledge of the Hebrew; so that there was a necessity for having the law explained to them in the Chaldee tongue. And this was the origin of the institution of the Targums or Chaldee paraphrases, as it is also supposed to have been of the synagogue worship. See Univ. Hist. vol. 10: b. 2 p. 220. BE SO , " ehemiah 8:2. Upon the first day of the seventh month — This was the feast of trumpets, which is called a sabbath, and on which they were to have a holy convocation, Leviticus 23:24. And it was on this day the altar was set up, after their return from captivity; in remembrance of which they had probably kept it ever since, with more than ordinary solemnity. ELLICOTT, "(2) 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 (Leviticus 23:24). TRAPP, " ehemiah 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. Ver. 2. And Ezra the priest brought the law] The commandment (he knew well) was a lamp, and the law a light; and reproofs of instruction the way of life, Proverbs 6:23. The Greeks call the law νοµον, quasi θεου νοον µενοντα, the standing mind of God (Plato in Cratylo). And if Demosthenes could say of men’s laws, that they were the invention of God; if Xenophon could say of the Persian laws, that they kept the
- 28. people even fromcoveting any wickedness; if Cicero durst say of the Roman laws, that they far excelled and exceeded all the learned libraries of the philosophers, both in weight and worth; how much more may all this and more be said of this perfect law of God, the book whereof was here brought forth by Ezra, and read and expounded in the ears of all the people! µη τοιουτους εσεσθαι τους πολιτας, ωστε πονηρου τινος εργου εφιεσθαι.. Before the congregation both of men and women] Heb. From man to woman; for souls have no sexes; and in Christ there is no difference, Galatians 4:28. The Jews at this day little regard their women; not suffering them to come within their synagogue. And the Turkish women never go to their mosques; neither is there any heed taken or reckoning made of their religion at all. The Papists say that a distaff is fitter for a woman than a Bible. And all that can hear with understanding] i.e. Children also, that were of any growth. Little pitchers have ears, and little children will understand much, if well principled. Upon the first day of the seventh month] A month of more solemnities than any other. This first day was a double holy day, Leviticus 23:24. See Deuteronomy 31:11. WHEDO , "2. Ezra the priest — He was descended from Aaron, and was therefore a priest, as well as a most distinguished scribe. See note on Ezra 7:1. All that could hear with understanding — More literally, all having understanding to hear; that is, all children and young persons old enough to listen intelligently to the reading and exposition of the law. The first day of the seventh month — The day for the feast of trumpets. Leviticus 23:24. This month bore the names Ethanim and Tisri, and corresponded nearly with our October. It was also the first month of the civil year, so that its first was new year’s day. The tenth of this month was the day of atonement, and on the fifteenth began the feast of tabernacles. Leviticus 23:27; Leviticus 23:34. LA GE, " ehemiah 8:2. All that could hear with understanding—Lit, 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.” ( Leviticus 23:24). A specific offering was appointed for that day, beside the burnt-offering of the month. ( umbers 29:1-6). PETT, " ehemiah 8:2
- 29. ‘And Ezra thepriest brought the Law before the assembly, both men and women, and all who could hear with understanding, on the first day of the seventh month.’ This was on the first day of the seventh month, when the trumpets would be blown (Leviticus 23:24-25; umbers 29:1-6) heralding the month of penitence and celebration. ow the loudest trumpet of all was to be blown, the proclamation of the Law of God. It was unusual for this to take place on this day so early in the month, but the people had come together and were eager for it. It is significant that it was Ezra, and not the High Priest, who was responsible for the carrying out of God’s commandment. This demonstrates his unique position as being the appointee of the Persian government. All in Judah acknowledged that from the highest to the lowest. It also confirms the historicity of the Book of ehemiah. EXPOSITOR'S DICTIO ARY, "The Curse Turned Into a Blessing ehemiah 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, p80. 3 He read it aloud from daybreak till noon as he
- 30. faced the squarebefore the Water Gate in the presence of the men, women and others who could understand. And all the people listened attentively to the Book of the Law. GILL, "And he read therein,.... Some passages in it, here and there, which it was necessary the people should have knowledge of; for it can hardly be thought be began and read on just in the order in which it was: this he did before the street; at the top of it, at one end of it: that was before the water gate; which looked directly to that: from the morning until midday; from the rising of the sun to noon, so that he must read six hours; but very probably was relieved at times by the men with him, after mentioned: before the men and the women, and those that could understand; see Neh_ 8:2, and the ears of all the people were attentive unto the book of the law; to the hearing of it read, and to the things contained in it; hence Maimonides (h) gathers, that as soon as the reader begins the reading of the law, it is not lawful to speak about anything, not even the constitutions of the law, but silently to attend to what is read. K&D, "Neh_8:3 Ezra read out of the law “from the light (i.e., from early morning) till mid-day;” therefore for about six hours. Not, however, as is obvious from the more particular description Neh_8:4-8, without cessation, but in such wise that the reading went on alternately with instructive lectures on the law from the Levites. “And the ears of all the people were directed to the law,” i.e., the people listened attentively. יםִינ ִב ְ ַה must be understood according to ַּעמ ְשׁ ִל ין ִב ֵמ ּלⅴ of Neh_8:2. In Neh_8:4-8 the proceedings at this reading are more nearly described. COFFMA , ""From early morning until midday" ( ehemiah 8:3). "Early morning, daylight. He began as soon as it was daylight, and continued on, he and his assistants ( ehemiah 8:8), till noon."[9] Many details of this great gathering are not revealed. The general assembly - was it of people from the surrounding area, or merely all the people in the city? If the surrounding people were included, did they
- 31. travel in darknessbefore daylight; and did they open the gates before the sun was hot? The absence of any detailed answers to such questions suggests caution in the acceptance of such quotations as that we just cited. BE SO , " ehemiah 8:3. He read therein, from the morning until mid-day — In the Hebrew, the words are, from the light, that is, from the break of day, or the sun- rising, until noon: Then, it is likely, they went to take some refreshment, it being a festival, and a day of great rejoicing. ELLICOTT, "(3) From the morning.—From daylight. The Book of the Law must have been a comprehensive one. Out of it Ezra and his companions read hour after hour, selecting appropriate passages. And the ears of all the people . . . unto the book.—A general statement; the detail now follows. TRAPP, " ehemiah 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. Ver. 3. And he read therein] As a scribe, he wrote the law; and as a priest, he read and expounded it. This was Christ’s own custom, Luke 4:16, and the Jews’, Acts 13:15; Acts 13:27; Acts 15:21, and is still to this day; one lesson is ever read out of the law in their public meetings; and another out of the prophets correspondent to the former in argument. The Holy Scripture is called Mikre, the reading of ehemiah 8:9, because it ought to be read to all; and the word, as if all the use of our ears were to hear this word. From the morning until midday] This was a great while; five or six hours together they spent in holy duties, whereas the most amongst us think long of an hour; they sit as it were in the stocks whiles they are hearing the word read or preached, and come out of the church when the tedious sermon runneth somewhat beyond the glass, like prisoners out of a jail. And the ears of the people were attentive to the book] Heb. Were to the book of the law; which phrase importeth both their attention and affection to what they heard delivered. They drew up the ears of their souls to the ears of their bodies; and so one sound pierced both. See the like Luke 19:48, they hung upon Christ’s holy lips, as loth to lose any part of that precious language. The Jews at this day, though they give very great outward respect to their Torah, or book of the law (carrying it about their synagogue at the end of service in procession, and the like), yet for any show of attention or elevation of spirit I could never discern (saith one that had been much amongst them), but they are as reverend in their synagogues as grammar boys are at school when their master is absent.
- 32. LA GE, "ehemiah 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. PETT, " ehemiah 8:3 ‘And he read in it before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those who could understand; and the ears of all the people were (attentive to, focused on) to the book of the Law.’ Ezra read from the Law of God in the chosen place, from early morning to midday, for about six or seven hours. He may not have read all the time, for it may well have been read in relays by him and the thirteen men with him on the platform that had been erected. It may also have been interspersed with translations into Aramaic for those not familiar with Hebrew after their sojourn in Babylon (as would happen later in the synagogues). These may possibly have been made by the Levites. But note ehemiah 13:24 which may suggest that ehemiah expected all Jews to be able to speak Hebrew. ‘He readin it.’ This may be seen as suggesting that he read selections in it which he felt under God to be suitable to the occasion. ote the emphasis on the fact that the ears of the people were attentive to the Law. The Spirit of God was moving among them and their hearts were hungry after God. It is perhaps significant for the future that the attention is not on the splendour of Ezra (as it had been on the splendour of Solomon), or on the appearance of ‘the glory’ (Exodus 34:29-34; Exodus 40:34), but on the words of the Torah seen as the word of God which had been ‘commanded’ to Israel ( ehemiah 8:1). The word had replaced the glory. It was to be seen as both authoritative and divine in origin. In typical Old Testament fashion, having declared what happened, the narrative now explains it in more detail. PULPIT, "From the morning until midday. Or, "from daylight." He began as soon as it was light enough, and read on (he and his assistants— ehemiah 8:7) till noon, that is, for six hours or more. The reading appears to have been varied by occasional exposition ( ehemiah 8:7, ehemiah 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" Ñ fixed on that, and on nothing else.
- 33. 4 Ezra theteacher of the Law stood on a high wooden platform built for the occasion. Beside him on his right stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah and Maaseiah; and on his left were Pedaiah, Mishael, Malkijah, Hashum, Hashbaddanah, Zechariah and Meshullam. BAR ES, "The 13 persons mentioned were probably the chief priests of the course (shift) which was at the time performing the temple service. CLARKE, "Stood upon a pulpit of wood - מגדל migdal, a tower, a platform, raised up for the purpose, to elevate him sufficiently for the people both to see and hear him; for it is said, Neh_8:5, that he was above all the people. This is the first intimation we have of a pulpit, or structure of this kind. But we must not suppose that it was any thing similar to those tubs or barrels ridiculously set up in churches and chapels, in which a preacher is nearly as much confined, during the time of his preaching, as if he was in the stocks. GILL, "And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose,.... Or to speak out of, as the Syriac and Arabic versions; this, in the Hebrew text, is called a "tower" (i), partly because of its height, and partly because in the form of one; and also for its largeness, considering the use it was for; for it was so large as to hold fourteen men, as appears by what follows: a pulpit of wood was made for the king in the court, to read the law from (k); though, according to Jacob Leo, it was a throne like an high tower; see Gill on 2Ki_11:14, the pulpits, in the Jewish synagogues, made after the same manner, as Aben Ezra observes, are called by the same (l) name: 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; in all thirteen; there were six on his right, and seven on his left, who stood here, not merely in honour to him, and as approvers and supporters of the truth of what he read, but to relieve him when weary. JAMISO , "Ezra ... stood upon a pulpit of wood — Not made in the form known to us, but only a raised scaffold or platform, broad enough to allow fourteen persons to stand with ease upon it. Ezra’s duty was very laborious, as he continued reading aloud from morning until midday, but his labor was lightened by the aid of the
- 34. other priests present.Their presence was of importance, partly to show their cordial agreement with Ezra’s declaration of divine truth; and partly to take their share with him in the important duty of publicly reading and expounding the Scripture. K&D, "Neh_8:4 Ezra stood upon a raised stage of wood which had been made for the purpose (ר ָב ָ ַ,ל for the matter). ל ָ ְג ִ,מ usually a tower, here a high scaffold, a pulpit. Beside him stood six persons, probably priests, on his right, and seven on his left hand. In 1 Esdras, seven are mentioned as standing on his left hand also, the name Azariah being inserted between Anaiah and Urijah. It is likely that this name has been omitted from the Hebrew text, since it is improbable that there was one person less on his right than on his left hand. “Perhaps Urijah is the father of the Meremoth of Neh_3:4, Neh_3:21; Maaseiah, the father of the Azariah of Neh_3:23; Pedaiah, the individual named Neh_3:25; the Azariah to be inserted, according to 1 Esdras, the same named Neh_3:23; a Meshullam occurs, Neh_3:4, Neh_3:6; and a Malchiah, Neh_3:11, Neh_3:14, Neh_3:31” (Bertheau). COFFMA , ""And Ezra stood upon a pulpit of wood" ( ehemiah 8:4). Here we find the word pulpit used in the sense of a podium, or platform; because thirteen men are named as the persons standing side by side with Ezra. It is amazing to this writer that scholars have trouble accepting the number of those men as thirteen. `It must have been fourteen, seven on each side, because the Jews thought the number seven was a perfect number? `Maybe, it was twelve men, six on each side, the twelve being symbolical of the twelve tribes of Israel? In that case, perhaps one of the names was dropped out by mistake. Such comments are ludicrous. What a shame that God did not employ some of those critics to revise the Bible! As a matter of fact, there were six of them on Ezra's right hand, and seven on his left. Cook identified them as, "The chief priests of the course at that time performing the Temple service."[10] BE SO , " ehemiah 8:4. Ezra stood upon a pulpit of wood — To raise him higher than the people; that he might be better seen and heard by them all; whence, in the Hebrew, it is called a tower of wood: but it was not like our pulpits, made to contain only one or two persons, but large and long, that many might stand in it at once, as appears from so many as fourteen, here mentioned, standing in it. And beside him stood Mattithiah, &c. — These stood with him, partly to declare their consent and concurrence with what he said and did; and partly that they, or some of them, might bear a part in the work. TRAPP, " ehemiah 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.
- 35. Ver. 4. AndEzra the scribe stood upon a pulpit of wood] Heb. A tower of wood, because high and round, as ours are. The Capuchins and other Popish preachers are said to have long pulpits, wherein they may walk and act, as upon a stage, in Lent especially; at which time it is the custom of Italy for the same man to preach six days in the week upon the gospel of the days, and on the Saturday in honour and praise of the Virgin Mary. And beside him stood Mattithiah, &c.] For greater authority’ sake, as concurring with Ezra, and ready in their turn to perform the work. Praedicationis officium suscipit quisquis ad sacerdotium accedit, said Gregory long since, o preacher is no minister. WHEDO , "4. A pulpit of wood — Septuagint, a wooden platform. Some elevated stage or platform, from which a speaker could easily be seen and heard by the people. Mattathiah… Shema… Anaiah — The persons named in this verse, who stood beside Ezra and assisted him, were priests; those named in ehemiah 8:7 were Levites. LA GE, " ehemiah 8:4. Pulpit.—Probably the same that is called stairs in ehemiah 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. ehemiah 8:5). Anaiah.—See ehemiah 10:22. Urijah.—See ehemiah 3:4. Hilkiah.— ot the Hilkiah of ehemiah 12:7. He lived in Zerubbabel’s day. Maaseiah.—See ehemiah 12:41. Malchiah.—See ehemiah 10:3. Zechariah.—See ehemiah 12:41. Meshullam.—See ehemiah 10:7. All these named as standing with Ezra may have been priests. If Song of Solomon, the Anaiah of ehemiah 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. PETT, " ehemiah 8:4 ‘And Ezra the scribe stood on a platform of wood, which they had made for the purpose, and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.’ Ezra, now as ‘Ezra the Scribe’ (in ehemiah 8:9 he will be ‘Ezra the priest, the scribe’), stood on a wooden platform which had been erected for the occasion. It was as ‘the Scribe’ that he would proclaim it to the people, in one sense as the representative of Artaxeres, as ‘the Scribe of the words of the commandments of YHWH, and of His statutes for Israel’ (Ezra 7:11), but in a far deeper sense as a representative of God, as the fulfiller of the command in Deuteronomy. This platform had its forebear in the brazen platform erected by Solomon at the dedication of the first Temple (2 Chronicles 6:13). With him were thirteen named
- 36. people. Together withEzra they made up fourteen, seven and seven, an intensification of the number of divine perfection and completeness (to introduce a seventh on his right hand would spoil the perfect number, something which 1 Esdras overlooked). It is probable that these thirteen were there to assist with the reading, and possibly the Aramaic paraphrase. They may have been priests, but in post-exilic Judaism the reading of the Law was not limited to priests, and in the Book of ehemiah priests are usually identified as such. The total absence of the priests from the descriptions of the scene (although they would necessarily be present, is quite remarkable. Ezra had taken over their responsibilities as the king’s representative. It is noteworthy that in ehemiah 8:9 they are not even included among those who encouraged the people when they wept. The number thirteen is confirmed by comparison with the Levites in ehemiah 8:7. There also there were thirteen, again acting as Ezra’s representatives (see ehemiah 8:9). Thus Ezra again makes up the fourteen (unless we see ‘the Levites’ as making up the fourteenth). On the other hand thirteen may have had a special significance at the Feast of Tabernacles for on the first day thirteen bullocks were offered, although that may simply be in order to reduce to seven, the divine number, on the seventh day ( umbers 29:13; umbers 29:32). It may be that this Uriah was the one described as the father of the Meremoth, a builder of the wall, in ehemiah 3:4; ehemiah 3:21 : that Maaseiah was the father of the Azariah in ehemiah 3:23; that Pedaiah, was the individual named in ehemiah 3:25; that Meshullam was the one described in ehemiah 3:4; ehemiah 3:6; and that Malchijah was the one described in ehemiah 3:11; ehemiah 3:14; ehemiah 3:31. A Hashum is also mentioned in ehemiah 7:22, of whom this may be a descendant, and an Anaiah in ehemiah 10:22. Furthermore a Mattithiah is named in Ezra 10:43; a Maaseiah in Ezra 10:18; and a Malchijah in Ezra 10:25, in connection with the question of idolatrous foreign wives. A Zechariah was one of the "chief men" dispatched by Ezra to bring Levites from Casiphia (Ezra 8:16). But as no father’s names are given here we cannot be sure of identification. PULPIT, "Ezra … stood upon a pulpit of wood. Compare 2 Kings 11:14; 2 Kings 23:3, where, however, the term used is ,עמוד "stand," and not ,מגדל "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. 5 Ezra opened the book. All the people could see him because he was standing above them; and as
- 37. he opened it,the people all stood up. BAR ES, "Stood up - The attitude of attention and respect. Compare the existing practice of the Christian Church at the reading of the Gospel for the day. CLARKE, "All the people stood up - This was out of respect to the sacred word: in imitation of this, when the gospel for the day is read in our churches, all the people stand up. GILL, "And Ezra opened the book in the sight of all the people (for he was above all the people),.... So plainly seen by them, and what he did, and the more easily heard, for which purpose the pulpit was made for him to stand in: and, when he opened it, all the people stood up; that they might the better hear the law read, as well as in honour and reverence of it; the Jews say (m), that from the times of Moses to Rabban Gamaliel, they learned the law only standing; but after his death a disease came into the world, and they learned it sitting; and now it is a canon with them, that it is not necessary to stand at the reading of the law (n). JAMISO , "when he opened it, all the people stood up — This attitude they assumed either from respect to God’s word, or, rather, because the reading was prefaced by a solemn prayer, which was concluded by a general expression of “Amen, Amen.” K&D, "Neh_8:5 Ezra, standing on the raised platform, was above the assembled people (he was ם ָע ָל־ה ָⅴ ל ַע ֵ.)מ When he opened the book, it was “in the sight of all the people,” so that all could see his action; and “all the people stood up” (דוּ ְֽמ ָ.)ע It cannot be shown from the O.T. that it had been from the days of Moses a custom with the Israelites to stand at the reading of the law, as the Rabbis assert; comp. Vitringa, de Synag. vet. p. 167. COFFMA , ""Ezra opened the book ... and when he opened it, all the people stood up" ( ehemiah 8:5). Frequently, even today, Christians stand when the word of God is read. However, there is no record that such a custom was observed from the times of Moses and afterward. Furthermore, these words may not be tortured to mean that all of the people stood during the entire morning. "The people listened to Ezra and his fellow priests as they read from various scrolls of the Pentateuch, no doubt including Leviticus 23:23-25 regarding the Feast of Trumpets, and the
- 38. portions describing theFeast of Tabernacles; but much moral instruction from various parts of the Pentateuch must also have been read."[11] BE SO , " ehemiah 8:5-6. When he opened it, all the people stood up — Either in reverence to God’s word, or that they might hear his words more distinctly. And Ezra blessed the Lord, the great God — He blessed him as the great God, superior to all other powers whatsoever; and gave honour to him by praising his perfections, and praying for his favour. And all the people answered, Amen! Amen! — In token of their concurrence with him, both in the praises and prayers. With lifting up their hands — In token that their desire was toward God, and all their expectation from him. And they bowed their heads — In token of their reverence for him, and subjection to him. Thus must we adore and address ourselves to God, when we are going to read or hear his word, as those that see him in his word very great and very good. TRAPP, " ehemiah 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: Ver. 5. And Ezra opened the book] God’s Book; not Aristotle’s Ethics, as Melancthon saith he heard some Popish priests preaching upon texts thence taken. And Carolostadius was eight years a doctor before he first opened the Bible; and yet at the taking of his degree he had been pronounced Sufficientissimus Most adequate. For he was above all the people] Both in place and office; as representing the person of God, and bearing his name unto his people. All the people stood up] For reverence’ sake. So did Eglon, that fat king of Moab, when he heard of a message from God, 3:20. Balaam, being to utter his parable, bids Balak arise up and hear him. Our Saviour stood up to read his text, Luke 4:16. Constantine the Great and our King Edward VI would not hear a sermon but standing. The modern Jews show their reverence to their law by a like gesture; and their adoration is by bowing forward with their bodies; for kneeling they use none, neither stir they their bonnets in their synagogues, but remain still covered. WHEDO ,"5. Opened the book — That is, unrolled it, as a scroll. He was above all the people — Because he occupied the elevated pulpit or platform mentioned in the previous verse. The people stood up — Out of respect for the sacred book and the solemn service about to commence. SIMEO , "EFFECT OF EZRA’S PREACHI G
- 39. ehemiah 8:5-6. AndEzra 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. THOUGH in the time of our Lord it was the custom to read the law of God in the synagogues, it does not appear to have been any regular part of the priest’s office to preach unto the people. On some occasions however we find persons sent through the land of Israel to make known the law; and here we behold Ezra, on a pulpit of wood, elevated above the people, and surrounded by an immense congregation, who had come together on purpose to hear the word of God expounded to them. Since the introduction of Christianity, the preaching of the Gospel to men has been the particular office assigned to men who are set apart for that purpose: and though we must chiefly look to the Apostles as our examples, and to the effects of their ministrations as the pattern of what we may expect to see amongst our auditors, yet may we profitably look back to the time of Ezra to learn from him and his ministry, I. In what manner the word of God should be dispensed— The mode adopted by Ezra, namely, the expounding of Scripture [ ote: ver. 8.], we conceive to be peculiarly worthy of imitation. It is indeed but little practised at the present day, though at the time of the Reformation it generally obtained: and it has very great advantages above the plan which has superseded it. 1. It leads the people into a better acquaintance with the Scriptures— [The Scriptures, except as a book for children, are but little read: persons are discouraged from perusing them by an idea that they are unintelligible to common capacities. But a very little explanation would render them, for the most part, easy to be understood by all. And what a vast advantage would this be! The people studying the word of God at home would be abundantly better qualified to understand it when read in public; and the explanations given to them in public, would enable them to study it to better purpose at home: whereas the present plan of taking only a small passage for a motto, or merely as a ground-work for some general observations, leads to an extreme neglect of the Holy Scriptures, and to a consequent ignorance of them among all classes of the community.] 2. It brings every part of the sacred records into view— [There are some who bring forward the doctrinal part of Scripture exclusively, and leave the practical part entirely out of sight: there are others who insist only on the practical parts, and leave out the doctrinal. There are some also to whom many of the doctrines contained in the sacred volume are perfectly hateful; and who never in all their lives so much as mentioned the doctrines of predestination and election, but to explain them away, and to abuse the persons who maintained them. But by expounding whole books of Scripture, every doctrine must be noticed in its turn,
- 40. and the connexionbetween them and our practice must be pointed out. True it is, that this mode of preaching would not altogether exclude false doctrine: but it would render the establishment of errors more difficult, because the hearers would be able to judge, in some good measure, how far the true and legitimate sense of Scripture was given, and how far it was perverted. The benefit of this therefore cannot be too highly appreciated.] 3. It brings home truth to the conscience with more authority— [The word of man, though true, has little weight, in comparison of the word of God: “that is quick and powerful, and sharper than a two-edged sword.” It is inconceivable what an advantage a preacher has, when he can say, “Thus saith the Lord:” then every doctrine demands the obedience of faith, and every precept the obedience of righteousness. When told that the word which is delivered to them will judge them in the last day, the people will not dare to trifle with it, as they will with the declarations of fallible men. Were this matter more attentively considered, we have no doubt but that more frequent appeals would be made to Scripture in our public harangues; and that the obsolete method of expounding Scripture would have at least some measure of that attention which it deserves [ ote: This part of the subject, as addressed to Ministers, is deserving of much fuller notice, than it could receive as addressed to a common congregation.].] But, in considering the word of God as explained to the people of Jerusalem, we are more particularly led to notice, II. In what manner it should be heard— Truly admirable was the conduct of the people on this occasion. Observe, 1. Their reverential awe— [When Ezra opened the book of God, all the people, in token of their reverence, stood up: and when he blessed God for giving them so rich a treasure, they “all with uplifted hands cried, Amen, Amen;” yea, “they bowed their heads also, and worshipped the Lord with their faces to the ground.” This was a deportment which became sinners in the presence of their God: they did not look to the creature, but to God, whose voice they heard, and whose authority they acknowledged, in every word that was spoken. What a contrast does this form with the manner in which the word of God is heard amongst us! How rarely do we find persons duly impressed with a sense of their obligation to God for giving them a revelation of his will! How rarely do men at this day look through the preacher unto God, and hear God speaking to them by the voice of his servants! Even religious people are far from attending the ministration of the word in the spirit and temper that they ought: curiosity, fondness for novelties, and attachment to some particular preacher, too often supply the place of those better feelings by which men ought to be actuated in their attendance on the preached Gospel. To “stand in awe of God’s word,” and “to tremble at it,” are far more suitable emotions, than those which we usually see
- 41. around us. TheLord grant, that our duty in this respect may be more justly estimated, and more generally performed!] 2. Their devout affections— [“When the people heard the words of the law, they all wept,” as feeling that they had sinned greatly against it [ ote: ver. 9.]. And, when they were reminded, that, as the design of the present feast was to bring to their view the tender mercies of their God, and to encourage them to expect all manner of blessings at his hands, they ought rather to rejoice [ ote: ver. 10, 11.], they did rejoice, insomuch that “there was very great gladness” amongst them [ ote: ver. 17.]: and they rejoiced especially on this account, that “they had understood the words that had been declared unto them [ ote: ver. 12.].” ow it is in this way that we should hear the word delivered to us. When it shews us our sins, we should weep, as it were in dust and ashes: and when it sets forth the exceeding great and precious promises of the Gospel, we should rejoice, yea, “rejoice with joy unspeakable and glorified.” We should have our hearts rightly attuned, so that we should never want a string to vibrate to every touch of God’s blessed word. But may it not be said to the generality in the present day, “We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented?” Yes; the Gospel has little more power over the affections of men than if it were “a cunningly devised fable.” But we entreat you to consider, that, if the law, when expounded, was so powerful, much more should the Gospel be, since “it is the power of God unto salvation to every one that believeth.”] 3. Their unreserved obedience— [ o sooner was it discovered that an ordinance, appointed by Moses, had been neglected, than they hastened to observe it according to the strict letter of the law, and actually did observe it with greater fidelity than it ever had been observed even from the days of Joshua to that present hour [ ote: ver. 13–18.]. This shewed, that the impression made on their affections was deep and spiritual. And it is in this way that we also must improve the ministration of the word. If we attend to the Gospel as we ought to do, we shall find out many things which we have neglected, and many that we have done amiss: yea, many things which are not generally noticed even among the godly, will occur to our minds, and shew us the defectiveness, not of our obedience only, but of the obedience of the best of men. Let us have our minds then open to conviction, and attentive to every commandment of our God. or let us be satisfied with paying only a customary attention to his revealed will, but let us aspire after higher degrees of purity, and a more perfect conformity to the divine image. This will serve as the best test of our sincerity, and it will shew, that neither have you heard in vain, nor we dispensed his word in vain.] PETT, " ehemiah 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 words give the impression of an eyewitness who clearly remember the scene. It
- 42. would have beena most impressive scene. First Ezra came onto the platform before the hushed crowd with the scrolls of the Law in his hands, (with some scrolls possibly carried by his companions). And then, as they watched in awe, he, being well above the people on the platform, opened up one of the scrolls in front of them. At this point all the people stood on their feet and waited for him to read. This reminds us that at some stage it had become the practise to listen to the Law being read while standing. This was a mark of respect at receiving a word from God (compare Judges 3:20; Job 29:8; Ezekiel 2:1). 6 Ezra praised the Lord, the great God; and all the people lifted their hands and responded, “Amen! Amen!” Then they bowed down and worshiped the Lord with their faces to the ground. CLARKE, "Ezra blessed the Lord - In imitation of this, we say, when the gospel for the day is commenced, Glory be to God for his holy Gospel! and conclude this thanksgiving with, Amen. GILL, "And Ezra blessed the Lord, the great God,.... Before he began to read in the book of the law, he addressed himself to God in a short prayer, wholly in the benedictory way; ascribing blessing, honour, and glory to him, celebrating his being and perfections, setting forth his greatness and his excellency, who was the author and giver of the law he was about to read; and this he the rather did, that what he read might be the more carefully attended to, and come with the greater authority, weight, and influence on those that heard it; and so, Maimonides (o) says, it is the custom with the Jews, in their synagogues, for the reader, after he has opened the book, and looked out the place he reads, to say this blessing,"Blessed art thou, O Lord our God, King of the world, who hath chosen us out of all people, and hath given us his law; blessed art thou, O Lord, who hast given us the law; and all the people answer, Amen;''as they now did, as follows: and all the people answered, Amen, Amen: repeating the word, to declare their hearty assent to what Ezra had expressed; the Jews have many rules concerning pronouncing the "Amen", that it must not be too quick, curt, and short, nor with too high a voice (p):
- 43. with lifting uptheir hands; a prayer gesture, to which the apostle refers, 1Ti_2:8, and they bowed their heads, and worshipped the Lord with their faces to the ground; expressing hereby the awful sense they had of the Divine Being, and their profound adoration of him. HE RY, "The religious exercises performed in this assembly were not ceremonial, but moral, praying and preaching. Ezra, as president of the assembly, was, 1. The people's mouth to God, and they affectionately joined with him, Neh_8:6. He blessed the Lord as the great God, gave honour to him by praising his perfections and praying for his favour; and the people, in token of their concurrence with him both in prayers and praises, said, Amen, Amen, lifted up their hands in token of their desire being towards God and all their expectations from him, and bowed their heads in token of their reverence of him and subjection to him. Thus must we adore God, and address ourselves to him, when we are going to read and hear the word of God, as those that see God in his word very great and very good. 2. God's mouth to the people, and they attentively hearkened to him. This was the chief business of the solemnity, and observe, K&D, "Neh_8:6 Ezra began by blessing the Lord, the great God, perhaps with a sentence of thanksgiving, as David did, 1Ch_29:10, but scarcely by using a whole psalm, as in 1Ch_ 16:8. To this thanksgiving the people answered Amen, Amen (comp. 1Ch_16:36), lifting up their hands (ם ֶיה ֵדְי ל ַּעמ ְ , with lifting up of their hands; the form ל ַּעמ occurring only here), and worshipping the Lord, bowing down towards the ground. ELLICOTT, "(6) And Ezra blessed the Lord.—The book was formally and solemnly opened in the sight of the people. At this request the multitude arose, and, after a doxology offered by Ezra, they all uttered a double Amen, “with lifting up of their hands,” in token of their most fervent assent; and then “with faces bowed to the ground,” in token of adoration. The great God is ehemiah’s expression, not Ezra’s; the sentence used is not reported. TRAPP, " ehemiah 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. Ver. 6. And Ezra blessed the Lord] i.e. He called upon the Lord, who is worthy to be praised, Psalms 18:3. He prayed before he read and preached. So ought we to do by his example, as Lyra well noteth; and as is commonly done by all our ministers. Luther’s usual prayer before sermon was this, Confirm, O God, in us what thou hast wrought; and perfect the work that thou hast begun to thy glory. Lord, open our eyes, that we may see the wonders of thy law, &c. Zuinglius began his public lectures thus, O Almighty, everlasting, and merciful God, whose Word is a light to
- 44. our feet, anda lantern to our paths, open and enlighten our minds, that we may piously and holily understand thine oracles, and be so transformed thereinto, that we may not in anything displease thy majesty, through Jesus Christ our Lord, Amen. The Platonists could say, that the light of our minds whereby we learn all things is no other but God himself, the same that made all things. This made Ezra here bless the Lord, that is, say, with David, Psalms 119:12, Blessed be thou, O Lord: teach us thy statutes. The great God] The true Trismegist, the Fortissimus Maximus, Opt. Max. All whose attributes are in the highest degree, yea, in a degree beyond any superlative. And all the people answered, Amen, Amen] This word is Hebrew; but used in all languages, in the close of prayers. The doubling of it here importeth their assent, and their assurance. It is the voice of one that believeth and expecteth that he shall have his prayers granted. The Septuagint render it, so be it; or, so it is. The apostle reckoneth it for a great loss when people either say not Amen to public prayers, or not heartily and affectionately, as here, 1 Corinthians 14:16, "Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say, Amen?" The Turks also, when their priest hath said his litany, such as it is, make answer in manner of a shout, Homin, that is, Amen. With lifting up their hands] And with their hearts, unto God in the heavens, Lamentations 3:41. This azianzen judgeth to be optimum opus manuum, the best work of the hands, sc. in caelos eas extendere, ad precesque expandere, to stretch them towards heaven, and to hold them out in prayer. This way David ennobled his tongue (therefore called his glory), and so men may their hands. And they bowed their heads] In token of the lowliness of their hearts. These outward gestures, as they issue from the fervency of a good heart, so they reflect upon the affections, and do further inflame them. Only note, that these bodily exercises are not always or absolutely necessary in Divine worship. God looks chiefly at the heart, and hateth all outside service and heartless devotion, Isaiah 1:11-23; Isaiah 66:3, and such as is that of the Jews at this day. Their holiness, saith one, is the outward work itself, being a brainless head and soulless body. And the like may be said of the Papist, and of the common Protestant, whoso body is prostrate, but his soul bolt upright within him. WHEDO , "6. Ezra blessed the Lord — After the manner of David in 1 Chronicles 29:10-20. People answered, Amen — Such responses characterized the ancient worship, and ought ever to be retained. They show that not one but all are interested.
- 45. Lifting up theirhands — An ancient custom in worship, (compare Psalms 27:2; Psalms 63:4; Lamentations 3:41; 1 Timothy 2:8,) as was also the bowing of the head. Comp. marginal references. This latter sign of reverence and respect is the least that can be expected of any attendant upon Divine worship. An irreverent looking around over an assembly engaged in prayer is a mark of ill-breeding, to say nothing of the respectful reverence which all true worship demands. PARKER, "Here is united worship: "And Ezra blessed the Lord, the great God. And all the people answered, Amen, Amen" ( ehemiah 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. PETT, " ehemiah 8:6 ‘And Ezra blessed YHWH, the great God. And all the people answered, “Amen, Amen,” with the lifting up of their hands, and they bowed their heads, and worshipped YHWH with their faces to the ground.’ A word of praise and worship prior to the reading had probably become standard practise. How far Ezra was following practise from the synagogues in Babylon, and how far later synagogue worship was based on Ezra’s activities here we can never know, but certainly prayer before the reading of the Torah must have been normal. And Ezra ‘blessed the great God’. The title ‘the great God’ (ha-elohim ha-gedol) is not found elsewhere, although a similar title (ha-el ha-gedol) is found in ehemiah 1:5; ehemiah 9:32; Deuteronomy 10:17; Jeremiah 32:18, in all of which, however, it is accompanied by other titles. It has been suggested that it is based on the eo- Babylonian ilu rabu. It is, of course, underlining the greatness of the God Whose covenant was being proclaimed, and who had delivered them from their captivity in Babylon. All the people answered, ‘Amen, amen’, expressing their heartfelt agreement with Ezra’s worship. This usage of ‘amen’ (so let it be) is found elsewhere in ehemiah 5:13 where it endorsed ehemiah’s judgment on those who did not fulfil their responsibilities; in Jeremiah 28:6, where the prophet endorses with it the words of
- 46. Hananiah; in umbers5:22 where the woman who drinks ‘the water of bitterness’ assents to a curse coming on her if she has lied; and in Deuteronomy 27:15-26 where it is used at the end of each curse on those who transgress the covenant. It also occurs at the close of each of the first four books of psalms ( Psalms 41:13; Psalms 72:19; Psalms 89:52; Psalms 106:48; in each case following a similar blessing of God), and of a blessing invoked on God (1 Chronicles 16:36). ‘With the lifting up of their hands, and they bowed their heads, and worshipped YHWH with their faces to the ground.’ The lifting up of the hand was a kind of appeal and supplication to God (compare Exodus 17:11-12; Ezra 9:5; Psalms 28:2; Psalms 134:2), while their bowing of their heads so that their faces were to the ground, was an expression of obedience and humility. Whether they in fact fell on their faces is open to question. In the huge crowds space would be limited. PULPIT, "Ezra blessed the Lord. Ezra began by an ascription of praise to Jehovah, as the Levites, probably under his direction, begin in ehemiah 9:5, and as David began his last address to the congregation (1 Chronicles 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 ( ehemiah 9:32), and is also employed by ehemiah ( ehemiah 1:5). Amen, Amen. The repetition marks intensity of feeling, as does the lifting up their hands. Compare 2 Kings 11:14; Luke 23:21; and for the lifting up of the hands, so natural in prayer, see Psalms 134:2; 1 Timothy 2:8, etc. Worshipped the Lord with their faces to the ground. Compare 2 Chronicles 7:3; Ezra 10:2. 7 The Levites—Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan and Pelaiah—instructed the people in the Law while the people were standing there. BAR ES, "The names here (and in Neh_9:4, Neh_9:5; Neh_10:9) seem not to be the personal appellations of individuals, but rather designations of Levitical families, the descendants respectively of Jeshua, etc., who lived not later than the time of Zerubbabel Neh_7:43; Neh_12:8.
- 47. GILL, "Also Jeshua,and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites,.... That is, others of them besides those named; for they seem all to be Levites, unless they can be thought to be priests, and so the Levites are distinguished from them; but the former seems evident from Neh_9:4 these also caused the people to understand the law; as well as Ezra; from whence it is plain that he did not only read the law, but gave the sense of it, especially where there was any seeming difficulty, and these men were assisting in the same work: and the people stood in their place; to hear the law read and explained; they did not move from their first station, but continued in it from morning to noon; they were both attentive and constant. HE RY, "What they read they expounded, showed the intent and meaning of it, and what use was to be made of it; they gave the sense in other words, that they might cause the people to understand the reading, Neh_8:7, Neh_8:8. Note, [1.] It is requisite that those who hear the word should understand it, else it is to them but an empty sound of words, Mat_24:15. [2.] It is therefore required of those who are teachers by office that they explain the word and give the sense of it. Understandest thou what thou readest? and, Have you understood all these things? are good questions to be put to the hearers; but, How should we except someone guide us? is as proper a question for them to put to their teachers, Act_8:30, Act_8:31. Reading is good, and preaching good, but expounding brings the reading and the preaching together, and thus makes the reading the more intelligible and the preaching the more convincing. (5.) The people conducted themselves very properly when the word was read and opened to them. [1.] With great reverence. When Ezra opened the book all the people stood up (Neh_8:5), thereby showing respect both to Ezra and to the word he was about to read. It becomes servants to stand when their master speaks to them, in honour to their master and to show a readiness to do as they are bidden. [2.] With great fixedness and composedness. They stood in their place (Neh_8:7); several ministers were reading and expounding at some distance from each other, and every one of the people kept his post, did not go to hear first one and then another, to make remarks upon them, but stood in his place, that he might neither give disturbance to another nor receive any disturbance himself. [3.] With great attention and a close application of mind: The ears of all the people were unto the book of the law (Neh_8:3), were even chained to it; they heard readily, and minded every word. The word of God commands attention and deserves it. If through carelessness we let much slip in hearing, there is danger that through forgetfulness we shall let all slip after hearing. JAMISO , "caused the people to understand the law ... gave the sense — Commentators are divided in opinion as to the import of this statement. Some think that Ezra read the law in pure Hebrew, while the Levites, who assisted him, translated it sentence by sentence into Chaldee, the vernacular dialect which the exiles spoke in Babylon. Others maintain that the duty of these Levites consisted in explaining to the people, many of whom had become very ignorant, what Ezra had read. K&D, "Neh_8:7 And Jeshua, Bani, etc., the Levites, expounded the law to the people (ין ִב ֵ,ה to cause to
- 48. understand, here toinstruct, by expounding the law). The ו copulative before םִ ִו ְֽל ַה must certainly have been inserted in the text by a clerical error; for the previously named thirteen (or fourteen) persons are Levites, of whom Jeshua, Bani, Sherebiah, and Hodijah occur again, Neh_9:4-5. The names Jeshua, Sherebiah, Shabtai, and Jozabad are also met with Neh_12:14; Neh_11:16, but belong in these latter passages to other individuals who were heads of classes of Levites. COFFMA , ""The Levites caused the people to understand the law, and the people stood in their place" ( ehemiah 8:7). It is not known exactly what is meant by the Levites causing the people to understand the law. Hamrick thought that they did so, "By translating the words out of the Hebrew into the Aramaic vernacular of the people."[12] Cook believed that they might also have merely explained, "Obscure words or passages."[13] Of particular interest is the word stood, which we have underlined in ehemiah 8:5, above. It is italicized in the ASV, indicating that the word is not in the Hebrew text but has been added by the translators. The RSV reads, `the people remaining in their place.' Regarding this chapter, Oesterley has a very excellent comment. While admitting that the text fails to give us any complete account of all the details of what happened, he wrote, "The really important point is clear enough, viz., that by Ezra's inspiration and under his guidance the Law (of Moses) 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."[14] That being indeed true for ancient Israel, how much more is it important for Christians so to honor, trust and obey the word of inspiration in the ew Testament! BE SO , " ehemiah 8:7. The Levites caused the people to understand the law — As well the words, which, being Hebrew, needed to be translated into the Chaldee or Syriac language, now the common language of that people; who, together with their religion, had also, in a great part, lost their language; as also the meaning of them: they expounded the mind and will of God in what they read, and applied it to the people’s present condition. The people stood in their place — That is, in their several places and stations, into which the company seems to have been distributed for convenience of hearing; it not being likely that so vast a congregation could distinctly hear one man’s voice. Or, by their stations; that is, by the several stations of the Levites, and persons last named, who seem to have had several scaffolds, by comparing this with ehemiah 9:4, upon which they stood, as Ezra, and those mentioned ehemiah 8:4, did upon their pulpit. TRAPP, " ehemiah 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.
- 49. Ver. 7. AlsoJeshua, and Bani, &c., caused the people to understand the law] As the audience was great, so, great was the company of preachers, Psalms 68:11. The people were too many to be taught by one; therefore they made sundry companies and congregations, and had several teachers; as had likewise those primitive Christians, Acts 6:1, when once they grew numerous. And the people stood in their places] Heb. And the people upon their stand; they kept their stations according to their divisions; not shuffling or shifting from preacher to preacher, but abiding and attending with utmost intention and retention. WHEDO , "7. And the Levites — Or, even the Levites. We understand that the persons named in this verse were all Levites, in distinction from the priests named in ehemiah 8:4. Caused the people to understand the law — This was a part of the regular work of the priests and Levites. See marginal references. On this occasion it was probably necessary for them to translate and explain the law in the vulgar tongue for the benefit of a large part of the people. See note on next verse. The people… in their place — That is, around the platform, and in sight and hearing of the priests and Levites. LA GE, " ehemiah 8:7. Jeshua.—See ehemiah 10:9. Bani.—See ehemiah 10:13. Sherebiah.—See ehemiah 10:12. Jamin.—Perhaps the Benjamin of ehemiah 3:23. Akkub.—See ehemiah 12:19. Shabbethai.—See ehemiah 11:16. Hodijah.— See ehemiah 10:10. Maaseiah.—Probably not the Maaseiah of ehemiah 8:4, or of ehemiah 10:25, or of ehemiah 11:5, but possibly the Maaseiah of ehemiah 3:23. Kelita.—See ehemiah 10:10. Azariah.—Perhaps the priest mentioned ehemiah 10:2. Jozabad.—See ehemiah 11:16. Hanan. See ehemiah 10:10. Pelaiah.—See ehemiah 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 ehemiah 8:6) occurred at intervals during the reading. The explanation may have been principally of archaic Hebrew words. PETT, " ehemiah 8:7 ‘ Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and (or ‘that is’) the Levites, caused the people to understand the Law, and the people (stood) in their place.’ Then as the Law was being read out, possibly with suitable pauses, thirteen specially appointed Levites, who had presumably been stationed among the people, gave the people guidance, and helped them to understand the Law. This was a traditional function of the Levites (see Deuteronomy 33:10; 2 Chronicles 17:7-9; 2 Chronicles 35:3). But it may have included translation into Aramaic. ote the continual
- 50. emphasis on ‘understanding’( ehemiah 8:2-3; ehemiah 8:7-8). Understanding what was read was conceived to be of vital importance. Meanwhile the people remained standing in their places. The fact that the Levites were standing among the people would enable questions to be asked, and answered. Most of the names given are familiar to us from elsewhere, although not as necessarily indicating the same people. With regard to Jeshua, we have, apart from Jeshua (Joshua) the High Priest, Jeshua as the head of a Levitical house which had oversight of the workmen in the temple when the Temple was being rebuilt (Ezra 3:9; compare ehemiah 7:43; ehemiah 12:8; Ezra 2:40). This Jeshua may well have been a descendant of his. This Jeshua is probably mentioned again in ehemiah 9:4 ff, as confessing sin and leading in the worship, and in ehemiah 10:9, where he is called the son of Azaniah, as being among those who sealed the covenant. He is possibly referred to in ehemiah 12:24 as a leader of the Levites who offered praise to God, if bn is read as a proper name for Bani (Binnui) instead of as ‘son of’. He may well be the father of the Jozabad who was a Levite who received the Temple gold from Ezra (Ezra 8:33), and the father of Ezer, a Levite who oversaw the building of part of the wall ( ehemiah 3:19). Bani also, as a Levite, sealed the covenant ( ehemiah 10:13), and was named alongside Jeshua as confessing sin and leading in worship in ehemiah 9:4 ff. He may well also have been the father of a Levite wallbuilder named Rehum ( ehemiah 3:17), and of another Levite named Uzzi, who was an overseer of the Levites in Jerusalem ( ehemiah 11:22). For a possible mention in ehemiah 12:24 see on Jeshua above. Sherebiah was among those who made public confession and worshipped God ( ehemiah 9:4 ff.) and those who sealed the covenant ( ehemiah 10:12). His name also appears in ehemiah 12:24 as a leader of the Levites who offered praise to God. The name Akkub occurs of a Levite gate-keeper on duty at the east gate of the second Temple (1 Chronicles 9:17), but he is unlikely to be identified with him. Shabbethai is mentioned as one of the chiefs of the Levites who had the oversight of ‘the outward business of the house of God ( ehemiah 11:16). Hodiah was one of those who confessed his sin and led the prayers of the people in ehemiah 9:5, and was one of the two Levites of that name who sealed the covenant ( ehemiah 10:10; ehemiah 10:13). Maaseiah was otherwise unknown, although the name occurs elsewhere as a ‘chief of the people’ ( ehemiah 11:25) as one who shared the platform with Ezra ( ehemiah 8:4), and as the father of Azariah the wall builder ( ehemiah 3:23). A Kelita is mentioned as a signatory of the covenant ( ehemiah 10:10), and as having married an idolatrous foreign wife (Ezra 10:23). Azariah, a very popular Jewish name, was a son of Maaseiah, and helped repair the walls of Jerusalem ( ehemiah 3:23), but he was probably not this one. It was also the name of a priest who sealed the covenant ( ehemiah 10:2), and of a prince of Judah who is mentioned in connection with the dedication of the walls of Jerusalem ( ehemiah 12:33). Jozabad is mentioned as having married an idolatrous foreign wife (Ezra 10:23). Hanan was a signatory of the covenant ( ehemiah 10:10), and was one of the four treasurers put in charge of the tithes by ehemiah ( ehemiah 13:13). Pelaiah
- 51. was a signatoryof the covenant ( ehemiah 10:10). PULPIT, "Joshua, Bani, Sherebiah, etc. Levitical families, not individual Levites (see ehemiah 9:4, ehemiah 9:5; ehemiah 10:10-13; ehemiah 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. 8 They read from the Book of the Law of God, making it clear[a] and giving the meaning so that the people understood what was being read. BAR ES, "Gave the sense - Either by rendering the Hebrew into the Aramaic dialect, or perhaps simply by explaining obscure words or passages. Caused them to understand - Either “they (the people) understood what was read;” or, “they (the Levites) expounded as they read.” CLARKE, "So they read in the book - For an explanation of this verse, see the observations at the end of the chapter, Neh_8:17 (note). GILL, "So they read in the book,.... Ezra and those with him; he first began to read and expound, and when weary they relieved him, and did the same: in the law of God distinctly; which was the book they read in, and which they read plainly and intelligibly, so as to be heard and understood; this seems to respect the clear and distinct pronunciation of the words of it, and not the explanation or meaning of it, which is after expressed; some think the sense is, that they first read it in Hebrew, and then translated it into Chaldee, that the people might better understand it, being just come out of Babylon, where they had been used to the Chaldee language; but though this was a practice in later times, it does not seem to have obtained so early, or that there was a necessity of it: and gave the sense, and caused them to understand the reading; not hereby how to read it, but chiefly to understand what was read, that they might clearly know their duty to God and men: the Talmudists (q) give the meaning of the text thus; "by the
- 52. law of God"they understand the Scripture; by the phrase "distinctly", the Targum or translation of it into Chaldee; by "the sense", the verses or the accents; and by "the reading", the distinction of the accents: some think from hence came the practice of reading the law in the synagogues every sabbath day, Act_13:15. K&D, "Neh_8:8 “And they (the Levites) read in (out of) the book of the law of God, explained and gave the sense; and they (the assembled auditors) were attentive to the reading.” The Rabbis understand שׁ ָּרפ ְמ = the Chaldee שׁ ַר ָפ ְ,מ of a rendering of the law into the vulgar tongue, i.e., a paraphrase in the Chaldee language for those who were not acquainted with the ancient Hebrew. But this cannot be shown to be the meaning of ,פרשׁ this word being used in the Targums for the Hebrew ב ַקָנ (ב ַב ָ,)ק e.g., Lev_24:16, and for ר ֵא ֵ , Deu_1:5. It is more correct to suppose a paraphrastic exposition and application of the law (Pfeiffer, dubia vex. p. 480), but not “a distinct recitation according to appointed rules” (Gusset. and Bertheau). ּוםשׂ is infin. abs. instead of the temp. finit.: and gave the sense, made the law comprehensible to the hearers. א ָר ְק ִ ַב ינוּ ִבָ ַ,ו not with older interpreters, Luther (“so that what was read was understood”), and de Wette, “and they (the Levites) made what was read comprehensible,” which would be a mere tautology, but with the lxx, Vulgate, and others, “and they (the hearers) attended to the reading,” or, ”obtained an understanding of what was read” ( ְ ין ִב ֵ,ה like Neh_8:12, Dan_9:23; Dan_10:11). Vitringa (de syn. vet. p. 420) already gives the correct meaning: de doctoribus narratur, quod legerint et dederint intellectum, de autitoribus, quod lectum intellexerint. The manner of proceeding with this reading is not quite clear. According to Neh_8:5-8, the Levites alone seem to have read to the people out of the book of the law, and to have explained what they read to their auditors; while according to Neh_8:3, Ezra read to the assembled people, and the ears of all were attentive to the book of the law, while we are told in Neh_8:5 that Ezra opened the book in the sight of all the people. If, however, we regard Neh_8:4-8 as only a more detailed description of what is related Neh_8:2, Neh_ 8:3, it is obvious that both Ezra and the thirteen Levites mentioned in Neh_8:7 read out of the law. Hence the occurrence may well have taken place as follows: Ezra first read a section of the law, and the Levites then expounded to the people the portion just read; the only point still doubtful being whether the thirteen (fourteen) Levites expounded in succession, or whether they all did this at the same time to different groups of people. BE SO , " ehemiah 8:8. So they read in the book of the law — To wit, Ezra and his companions, successively. And gave the sense — The meaning of the Hebrew words, which they expounded in the common language — And caused them to understand the reading — Or that which they read, namely, the Holy Scriptures; the action being put for the object, as hearing for the thing heard, and fearing for the thing feared. So they gave them both a translation of the Hebrew words, into the Chaldee or Syriac, and an exposition of the things contained in them, and of the duty incumbent upon the people by virtue thereof; to declare which things was a great part of the priest’s work, Malachi 2:7.
- 53. ELLICOTT, "(8) Gavethe sense.—They expounded obscurer passages, and in doing so naturally translated into the vernacular Aramaic dialect. Caused them to understand the reading.—This simply explains the former: they expounded as they read. TRAPP, " ehemiah 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. Ver. 8. So they read in the book in the law of God distinctly] Exposite, clare, vel cum expositione (Explanate, Junius). They read aloud, and so treatably and plainly, that all might know what they read. Some stumble over the chapter so fast that few are little the better. And gave the sense] viz. By comparing place with place, and interpreting one Scripture by another. See the like done by St Paul at Damascus, Acts 9:22; he laid one text to another ( ουµβιβαζων), as artificers do the several pieces of their work, that they may perfectly agree the one with the other. Causing the people to understand the reading] Dabant intelligentiam per scripturam ipsam, They gave the meaning though the scriptures themselves. so Tremellias rendereth it. Of the law it may be said, Et latet, et lucet. Both obscure and clear. The prophets are as so many expositors and explainers thereof; they do excellently unfold and draw out that arras {A rich tapestry fabric, in which figures and scenes are woven in colours} which was folded together before; they give us Moses unveiled. Search the Scriptures, therefore, and compare them. Parallel texts, like glasses, set one against another, do cast a mutual light; like the sun, the Scriptures show other things, and themselves too. WHEDO , "8. In the book in the law — An emphatic intimation that the book from which they read was no other than the law of God. From the form of words here used we may infer that there were then extant other sacred books besides the book of the law. Distinctly — ,מפרשׁ the word thus rendered is the Pual participle of ,פרשׁ to spread out, and by most interpreters is understood to designate the clear and distinct manner — the audible voice — in which the law was read. Bertheau explains it as a distinct recitation which followed certain appointed rules, and accordingly required very special discipline. This thought may be partly involved, since to read intelligibly before so large and uncultivated an audience would require peculiar care and tact; but the reference is rather to the open, easily-apprehended style of the reading, “opposite (says Furst) to quick, hasty, indistinct, unintelligible.” Others (Pfeiffer, Keil) understand a running exposition or paraphrase of the reading, made by the readers themselves in the Hebrew language. But this would make what immediately follows superfluous and tautological. The Rabbins and some others
- 54. understand a translationof the law into Aramaean, or the vulgar tongue. But the word פרשׁ seems not to be used in Hebrew in this sense, and were this the meaning, we should certainly have had the thought more clearly and fully expressed. Comp. Ezra 4:7. It is very probable that some of the auditors needed the law translated for them in order to comprehend its import, and this is implied in the next words, and gave the sense, which words would, as urged against the preceding exposition of Pfeiffer and Keil, be superfluous, if מפרשׁ here meant to translate or interpret. We accordingly adopt the rendering of the English version, which follows the Vulgate and Syriac. Gave the sense — Set forth the meaning; made it intelligible to all the people. To do this it might often have been necessary to explain the Hebrew Scriptures in the Chaldee language, which had so far come into use among the Jews at Babylon as to make it difficult for many of the people to understand the Hebrew. Caused them to understand the reading — This is but another way of expressing again what has been said in the previous sentence, and it is, therefore, better, with the Vulgate, Septuagint, Bertheau, Keil, and others, to render, and they (the people, the hearers) gave heed to the reading. They paid careful and reverent attention and understood the reading. PARKER, "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 " ( ehemiah 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
- 55. upright and stiffenthemselves, 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. ehemiah 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" ( ehemiah 8:10-12). Great religious services should end in great festivals. PETT, " ehemiah 8:8 ‘And they read in the book, in the Law of God, distinctly, and they gave the sense, so that they understood the reading.’ This verse summarises what has gone before. They ( those on the platform) read in the written record, in the Law of God, distinctly (or ‘paragraph by paragraph’), whilst they, (the Levite instructors), gave the sense so that they (the people) understood the reading. It was a summing up of the whole procedure. PULPIT, "They read in the book in the law of God distinctly. That is, so that every word could be distinctly heard. Compare Ezra 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. 9 Then ehemiah the governor, Ezra the priest and teacher of the Law, and the Levites who were instructing the people said to them all, “This day is holy to the Lord your God. Do not mourn or weep.” For all the people had been weeping as
- 56. they listened tothe words of the Law. BAR ES, "Nehemiah, which is the Tirshatha - Hereto, Nehemiah has called himself פחה pechâh Neh_5:14-15, Neh_5:18, which is the ordinary word for “governor.” Now for the first time he is called ‘the Tirshatha’” (see Ezr_2:63 note.) The people wept ... - Because the Law brought vividly before them their sins of omission and commission. In Neh_8:10 the Jews were not forbidden to be sorry for their sins, but they were only prohibited from marring a festive occasion with the expression of their sorrow. CLARKE, "Nehemiah, which is the Tirshatha - This puts it out of doubt that, when the Tirshatha is mentioned, Nehemiah himself is intended, Tirshatha being the name of his office. Mourn not, nor weep - This is a holy day to God: a day appointed for general rejoicing in Him who has turned our captivity, restored to us his law, and again established among us his ordinances. GILL, "And Nehemiah which is the Tirshatha,.... Or governor, as Zerubbabel had been, and now Nehemiah, see Ezr_2:63 and Ezra the priest and scribe; see Neh_8:1, and the Levites that taught the people; see Neh_8:7 said unto all the people, this day is holy unto the Lord your God; being both the new moon and the feast of blowing of trumpets: mourn not, nor weep; which was unsuitable to a festival, and especially such an one as this, in which trumpets were to be blown, and gladness to be shown, Num_10:10 for all the people wept when they heard the words of the law; perceiving they had not kept it, but had broke it in many instances, and so liable to the wrath and judgment of God in case of disobedience. HE RY, " How the people were wounded with the words of the law that were read to them. The law works death, and speaks terror, shows men their sins, and their misery and danger because of sin, and thunders a curse against every one that continues not in every part of his duty. Therefore when they heard it they all wept (Neh_8:9): it was a good sign that their hearts were tender, like Josiah's when he heard the words of the law. They wept to think how they had offended God, and exposed themselves, by their many violations of the law; when some wept all wept, for they all saw themselves guilty before
- 57. God. II. How theywere healed and comforted with the words of peace that were spoken to them. It was well that they were so much affected with the word of God, and received the impressions of it; but they must not yield unduly to their mourning, especially at this time, because the day was holy to the Lord; it was one of the solemn feasts, on which it was their duty to rejoice; and even sorrow for sin must not hinder our joy in God, but rather lead us to it and prepare us for it. JAMISO , "Neh_8:9-15. The people comforted. This day is holy unto the Lord ... mourn not, nor weep — A deep sense of their national sins, impressively brought to their remembrance by the reading of the law and its denunciations, affected the hearts of the people with penitential sorrow. But notwithstanding the painful remembrances of their national sins which the reading of the law awakened, the people were exhorted to cherish the feelings of joy and thankfulness associated with a sacred festival (see on Lev_23:24). By sending portions of it to their poorer brethren (Deu_16:11, Deu_16:14; Est_9:19), they would also enable them to participate in the public rejoicings. K&D, "The celebration of the feast of the new moon. - Neh_8:9 Then Nehemiah, the Tirshatha (see remarks on Ezr_2:63), and the priest Ezra the scribe, and the Levites who were teaching the people, said to all the people, “This day is holy to the Lord our God. Mourn not, nor weep; for all the people wept when they heard the words of the law.” ּום ַה is the new moon of the seventh month. The portion read made a powerful impression upon the assembled crowds. Undoubtedly it consisted of certain sections of Deuteronomy and other parts of the Thorah, which were adapted to convict the people of their sin in transgressing the commands of the Lord, and of the punishments to which they had thus exposed themselves. They were so moved thereby that they mourned and wept. This induced Nehemiah, Ezra, and the Levites, who had been applying what was read to the hearts of their hearers, to encourage them. COFFMA , "Verse 9 THE WEEPI G OF THE PEOPLE TUR ED I TO JOY "And ehemiah who was the governor, and Ezra the priest the scribe, and the Levites that taught the people, 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. Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared; for this day is holy unto our Lord: neither be ye grieved; for the joy of Jehovah 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." " ehemiah, who was the governor, and Ezra the priest the scribe" ( ehemiah 8:9). In the light of this verse, we find it impossible to accept the declaration that,
- 58. " ehemiah's namein ehemiah 8:9 is most certainly intrusive; and, apart from the strong evidence that ehemiah and Ezra were not contemporaries, there are reasons to believe his name is not original in this context."[15] How could it be that Ezra and ehemiah were not contemporary, since both of them were officials in the reign of Artaxerxes? That alone means that they were contemporaries, unless one of them died; and where is there any statement about that? "For all the people wept when they heard the words of the Law" ( ehemiah 8:9). Who is he who, upon careful meditation upon all that the Law of God requires, can restrain emotions of grief and mournful feelings of sinful shortcomings and failures? Only those who close their eyes and stop their ears against what God says can refrain from similar grief. God's Law does not, however, leave the human heart depressed in sorrow. Ezra (and his helpers the Levites) quickly moved to turn the people's weeping into joy. BE SO , " ehemiah 8:9. This day is holy unto the Lord your God — amely, as a day of feasting and thanksgiving to God, and rejoicing in his mercies; for otherwise even days of fasting were holy to God in general, though not in the sense here meant. Mourn not, nor weep — Be not sorry, ehemiah 8:10. Hold your peace: neither be ye grieved, ehemiah 8:11. Every thing is beautiful in its season. As we must not be merry, when God calls to mourning; so we must not afflict ourselves, and be swallowed up in sorrow, when God gives us occasion to rejoice. Even sorrow for sin must not grow so excessive as to hinder our joy in God, and cheerfulness in his service. For all the people wept when they heard the words of the law — Out of a deep sense of their great guilt, and extreme danger by reason of it. ELLICOTT, "(9) Mourn not, nor weep.—The days of high festival were unsuitable for public and, as it were, objective sorrow. The Day of Atonement was coming for that; as also the special day of fasting and covenant, which was already in the plan of ehemiah and Ezra. TRAPP, " ehemiah 8:9 And ehemiah, 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. Ver. 9. And ehemiah, which is the Tirshatha] Or governor. See Ezra 2:63. He had Jovianus, the emperor’s, wished happiness, which was, that he might govern wise men, and that wise men might govern him. And Ezra the priest and scribe] See ehemiah 8:3. And the Levites that taught the people] That numerus nominum, id est, hominum, of names that is of men, mentioned ehemiah 8:7, men most happy in such melting hearers. We in this day do prevail as little as Bede did when he preached to a heap
- 59. of stones. This dayis holy unto the Lord your God] Your mourning, therefore, now is as much out of season as Samson’s wife’s weeping was at her wedding. All God’s worships were to be celebrated with joy, Deuteronomy 12:7, and sacrifices offered in mourning were abomination, Hosea 9:4. See Malachi 2:13. {See Trapp on "Malachi 2:13"} Mourn not, nor weep] sc. Under sense of sin, and fear of wrath. This they were called to at another time, Isaiah 22:12, James 4:9-10; but everything is beautiful in its season, Ecclesiastes 3:11. For all the people wept, when they heard the words of the law] For like cause as Josiah did, 2 Kings 22:11; 2 Kings 22:19. His tender heart was troubled and terrified by the menaces of God’s mouth uttered against his and the people’s sins. Hence some infer that it was the decalogue, together with the malediction, that was now read and applied; and that made them weep so fast. Get thee God’s law, saith holy Bradford, as a glass to look in, so shall you see your face foul arrayed, and so shameful, mangy, pockey, and scabbed, that you cannot but be sorry at the contemplation thereof, especially if you look to the tag tied to God’s law; which is such as cannot but make us cast our currish tails between our legs if we believe it. But O faithless hard hearts! O Jezebel’s guests, rocked and laid asleep in her bed! &c. (Serm. of Rep.). CO STABLE, "The response of the people8:9-12 Conviction of their departure from God"s will fell on the people as they heard the Law read. Their initial reaction was to mourn and weep ( ehemiah 8:9). However, the Law specified that the Feast of Trumpets was to be a joyous occasion, so ehemiah urged them to rejoice in the Lord ( ehemiah 8:10). This joy, as they thought about Yahweh, would strengthen and sustain them as a tonic. Eating the fat ( ehemiah 8:9) means eating the best parts. The exposition of Scripture taught the Israelites God"s will, convicted them of their short-comings, corrected their conduct, and fitted them for righteous living (cf. 2 Timothy 3:16). WHEDO , "THE FEAST OF THE EW MOO , ehemiah 8:9-12. The reading of the law made a profound impression on the minds of the people, and they were moved to weeping. It brought also to their attention the duty of observing the feasts of the seventh month, and having spent the first half of the day in hearing the law. ( ehemiah 8:3,) they were dismissed with words of comfort to observe the feast of the new moon, the feast of trumpets. 9. The Tirshatha — See on Ezra 2:63. We note that ehemiah, Ezra, and the
- 60. Levites, said untoall the people the words that follow. The direction to observe the feast probably originated with Ezra, and was then proclaimed by the Tirshatha, and communicated to all the people by the Levites. This day is holy — According to the law the first day of the seventh month was to be observed as “a sabbath, a memorial of blowing of trumpets, a holy convocation,” during which no servile work should be done. Leviticus 23:24; umbers 29:1. It was a day of gladness and festivity, and the people were exhorted to comfort themselves by appropriately observing it. EXPOSITOR'S BIBLE COMME TARY, "THE JOY OF THE LORD ehemiah 8:9-18 "ALL the people wept when they heard the words of the law." Was it for this mournful end that Ezra had studied the sacred law and guarded it through the long years of political unrest, until at length he was able to make it known with all the pomp and circumstance of a national festival? Evidently the leaders of the people had expected no such result. But disappointing as it was, it might have been worse. The reading might have been listened to with indifference; or the great, stern law might have been rejected with execration, or scoffed at with incredulity. othing of the kind happened. There was no doubt as to the rightness of The Law, no reluctance to submit to its yoke, no disposition to ignore its requirements. This law had come with all the authority of the Persian government to sanction it, and yet it is evidently no fear of the magistrate, but their own convictions, their confirming consciences, that here influence the people and determine their attitude to it. Thus Ezra’s labours were really honoured by the Jews, though their fruits were received so sorrowfully. We must not suppose that the Jews of Ezra’s day anticipated the ideas of St. Paul. It was not a Christian objection to law that troubled them, they did not complain of its externalism, its bondage, its formal requirements and minute details. To imagine that these features of The Law were regarded with disapproval by the first hearers of it is to credit them with an immense advance in thought beyond their leaders- Ezra, ehemiah, and the Levites. It is clear that their grief arose simply from their perception of their own miserable imperfections in contrast to the lofty requirements of The Law, and in view of its sombre threats of punishment for disobedience. The discovery of a new ideal of conduct above that with which we have hitherto been satisfied naturally provokes painful stings of conscience, which the old salve, compounded of the comfortable little notions we once cherished, will not neutralise. In the new light of the higher truth we suddenly discover that the "robe of righteousness" in which we have been parading is but as "filthy rags." Then our once vaunted attainments become despicable in our own eyes. The eminence on which we have been standing so proudly is seen to be a wretched mole- hill compared with the awful snow-peak from which the clouds have just dispersed. Can we ever climb that? Goodness now seems to be hopelessly unattainable, yet never before was it so desirable, because never before did it shine with so rare and
- 61. fascinating a lustre. But,it may be objected, was not the religious and moral character of the teaching of the great prophets-of Hosea, Isaiah, Micah, Jeremiah-larger and higher and more spiritual than the legalism of the Pentateuch? That may, be granted, but it is not to the point here. The lofty prophetic teaching had never been accepted by the nation. The prophets had been voices crying in the wilderness. Their great spiritual thoughts had never been seriously followed except by a small group of devout souls. It was the Christian Church that first built on the foundation of the prophets. But in Ezra’s day the Jews as a body frankly accepted The Law. Whether this were higher or lower than the ideal of prophetism does not affect the case. The significant fact is that it was higher than any ideal the people had hitherto adopted in practice. The perception of this fact was most distressing to them. evertheless the Israelite leaders did not share the feeling of grief. In their eyes the sorrow of the Jews was a great mistake. It was even a wrong thing for them thus to distress themselves. Ezra loved The Law, and therefore it was to him a dreadful surprise to discover that the subject of his devoted studies was regarded so differently by his brethren. ehemiah and the Levites shared his more cheerful view of the situation. Lyrics of this and subsequent ages bear testimony to the passionate devotion with which the sacred Torah was cherished by loyal disciples. The author of the hundred and nineteenth Psalm ransacks his vocabulary for varying phrases on which to ring the changes in praise of the law, the judgments, the statutes, the commandments of God. He cries:- I will delight in Thy statutes, I will not forget Thy word. Open Thou mine eyes, that I may behold Wondrous things out of Thy law. Unless Thy law had been my delight, I should have perished in mine affliction. "Great peace have they that love Thy law, And they have none occasion of stumbling." Moreover, the student of The Law today can perceive that its intention was beneficent. It maintained righteousness, and righteousness is the chief good. It regulated the mutual relations of men with regard to justice; it ordained purity; it contained many humane rules for the protection of men and even of animals; it condescended to most wholesome sanitary directions. Then it declared that he who kept its ordinances should live, not merely by reason of an arbitrary arrangement,
- 62. but because itpointed out the natural and necessary way of life and health. The Divine Spirit that had guided the development of it had presided over something more inviting than the forging of fetters for a host of miserable slaves, something more useful than the creation of a tantalising exemplar that should be the despair of every copyist. Ezra and his fellow-leaders knew the intention of The Law. This was the ground of their joyous confidence in contemplation of it. They were among those who had been led by their personal religion into possession of "the secret of the Lord." They had acquainted themselves with Him, and therefore they were at peace. Their example teaches us that we must penetrate beyond the letter to the spirit of revelation if we would discover its hidden thoughts of love. When we do so even The Law will be found to enshrine an evangel. ot that these men of the olden times perceived the fanciful symbolism which many Christians have delighted to extract from the most mechanical details of the tabernacle ritual. Their eyes were fixed on the gracious Divine purpose of creating a holy nation-separate and pure- and The Law seemed to be the best instrument for accomplishing that purpose. Meanwhile its impracticability did not strike them, because they thought of the thing in itself rather than of the relation of men to it. Religious melancholy springs from habits of subjectivity. The joyous spirit is that which forgets self in the contemplation of the thoughts of God. It is our meditation of Him-not of self-that is sweet. Of course this would have been unreasonable if it had totally ignored human conditions and their relation to the Divine. In that case Ezra and his companions would have been vain dreamers, and the sorrowing multitude people of common- sense perceptions. But we must remember that the new religious movement was inspired by faith. It is faith that bridges the vast chasm between the real and the ideal. God had given The Law in loving kindness and tender mercy. Then God would make the attainment of His will revealed in it possible. The part of brave and humble men was to look away from themselves to the revelation of God’s thought concerning them with grateful admiration of its glorious perfection. While considerations of this sort would make it possible for the leaders to regard The Law in a very different spirit from that manifested by the rest of the Jews, other reflections led them to go further and check the outburst of grief as both unseemly and hurtful. It was unseemly, because it was marring the beauty of a great festival. The Jews were to stay their grief seeing that the day was holy unto the Lord. [ ehemiah 8:9] This was as much as to say that sorrow was defiling. The world had to wait for the religion of the cross to reveal to it the sanctity of sorrow. Undoubtedly the Jewish festivals were joyous celebrations. It is the greatest mistake to represent the religion of the Old Testament as a gloomy cult overshadowed by the thunder-clouds of Sinai. On the contrary, its greatest offices were celebrated with music, dancing, and feasting. The high day was a holiday, sunny and mirthful. It would be a pity to spoil, such an occasion with unseasonable lamentations. But ehemiah and Ezra must have had a deeper thought than this in their deprecation of grief at the festival. To allow such behaviour is to entertain unworthy feelings towards God. A day sacred
- 63. to the Lordis a day in which His presence is especially felt. To draw near to God with no other feelings than emotions of fear and grief is to misapprehend His nature and His disposition towards His people. Worship should be inspired with the gladness of grateful hearts praising God, because otherwise it would discredit His goodness. This leads to a thought of wider range and still more profound significance, a thought that flashes out of the sacred page like a brilliant gem, a thought so rich and glad and bountiful that it speaks for its own inspiration as one of the great Divine ideas of Scripture-"The joy of the Lord is your strength." Though the unseemliness of mourning on a feast day was the first and most obvious consideration urged by the Jewish leaders in their expostulation with the distressed multitude, the real justification for their rebukes and exhortations is to be found in the magnificent spiritual idea that they here give expression to. In view of such a conviction as they now gladly declare they would regard the lamentation of the Jews as more than unseemly, as positively hurtful and even wrong. By the expression "the joy of the Lord" it seems clear that ehemiah and his associates meant a joy which may be experienced by men through their fellowship with God. The phrase could be used for the gladness of God Himself; as we speak of the righteousness of God or the love of God, so we might speak of His joy in reference to His own infinite life and consciousness. But in the case before us the drift of the passage directs our thoughts to the moods and feelings of men. The Jews are giving way to grief, and they are rebuked for so doing and encouraged to rejoice. In this situation some thoughts favourable to joy on their part are naturally suitable. Accordingly they are called to enter into a pure and lofty gladness in which they are assured they will find their strength. This "joy of the Lord," then, is the joy that springs up in our hearts by means of our relation to God. It is a God-given gladness, and it is found in communion with God. evertheless the other "joy of the Lord" is not to be left out of account when we think of the gladness which comes to us from God, for the highest joy is possible to us just because it is first experienced by God. There could be no joy in communion with a morose divinity. The service of Moloch must have been a terror, a perfect agony to his most loyal devotees. The feelings of a worshipper will always be reflections from what he thinks he perceives in the countenance of his god. They will be gloomy if the god is a sombre personage, and cheerful if he is a glad being. ow the revelation of God in the Bible is the unveiling with growing clearness of a countenance of unspeakable love and beauty and gladness. He is made known to us as "the blessed God"-the happy God. Then the joy of His children is the overflow of His own deep gladness streaming down to them. This is the "joy in the presence of the angels" which, springing from the great heart of God, makes the happiness of returning penitents, so that they share in their Father’s delight, as the prodigal shares in the home festivities when the fatted calf is killed. This same communication of gladness is seen in the life of our Lord, not only during those early sunny days in Galilee when His ministry opened under a cloudless sky, but even amid the darkness of the last hours at Jerusalem, for in His final discourse
- 64. Jesus prayed thatHis joy might be in His disciples in order that their joy might be full. A more generous perception of this truth would make religion like sunshine and music, like the blooming of spring flowers and the outburst of woodland melody about the path of the Christian pilgrim. It is clear that Jesus Christ expected this to be the case since He commenced His teaching with the word "Blessed." St. Paul, too, saw the same possibility, as his repeated encouragements to "Rejoice" bear witness. Religion may be compared to one of those Italian city churches which are left outwardly bare and gloomy, while within they are replete with treasures of art. We must cross the threshold, push aside the heavy curtain, and tread the sacred pavement, if we would see the beauty of sculptured column and mural fresco and jewelled altarpiece. Just in proportion as we draw near to God shall we behold the joy and love that ever dwell in Him, till the vision of these wonders kindles our love and gladness. ow the great idea that is here suggested to us connects this Divine joy with strength-the joy is an inspiration of energy. By the nature of things joy is exhilarating, while pain is depressing. Physiologists recognise it as a law of animal organisms that happiness is a nerve tonic. It would seem that the same law obtains in spiritual experience. On the other hand, nothing is more certain than that there are enervating pleasures, and that the free indulgence in pleasure generally weakens the character; with this goes the equally certain truth that men may be braced by suffering, that the east wind of adversity may be a real stimulant. How shall we reconcile these contradictory positions? Clearly there are different kinds and grades of delight, and different ways of taking and using every form of gladness. Pure hedonism cannot but be a weak system of life. It is the Spartan, not the Sybarite, who is capable of heroic deeds. Even Epicurus, whose name has been abused to shelter low pleasure-seeking, perceived, as clearly as "The Preacher," the melancholy truth that the life that is given over to the satisfaction of personal desires is but "vanity of vanities." The joy that exhilarates is not sought as a final goal. It comes in by the way when we are pursuing some objective end. Then this purest joy is as far above the pleasure of the self-indulgent as heaven is above hell. It may even be found side by side with bodily pain, as when martyrs exult in their flames, or when stricken souls in more prosaic circumstances awake to the wonderful perception of a rare Divine gladness. It is this joy that gives strength. There is enthusiasm in it. Such a joy, not being an end in itself, is a means to a great practical end. God’s glad children are strong to do and bear His will, strong in their very gladness. This was good news to the Jews, outwardly but a feeble flock and a prey to the ravening wolves from neighbouring lands. They had recovered hope after building their walls, but these hastily constructed fortifications did not afford them their most secure stronghold. Their refuge was God. They carried bows and spears and swords, but the strength with which they wielded these weapons consisted in the enthusiasm of a Divine gladness-not the orgiastic fury of the heathen, but the deep, strong joy of men who knew the secret of their Lord, who possessed what Wordsworth calls "inward glee." This joy was essentially a moral strength. It bestowed the power wherewith to keep the law. Here was the answer to the
- 65. discouragement of thepeople in their dawning perception of the lofty requirements of God’s holy will. The Christian can best find energy for service, as well as the calm strength of patience, in that still richer Divine gladness which is poured into his heart by the grace of Christ. It is not only unfortunate for anybody to be a mournful Christian, it is dangerous, hurtful, even wrong. Therefore the gloomy servant of God is to be rebuked for missing the Divine gladness. Seeing that the source of it is in God, and not in the Christian himself, it is attainable and possible to the most sorrowful. He who has found this "pearl of great price" can afford to miss much else in life and yet go on his way rejoicing. It was natural that the Jews should have been encouraged to give expression to the Divine joy at a great festival. The final harvest-home of the year, the merry celebration of the vintage, was then due. o Jewish feast was more cheerful than this, which expressed gratitude for "wine that maketh glad the heart of man." The superiority of Judaism over heathenism is seen in the tremendous contrast between the simple gaiety of the Jewish Feast of Tabernacles and the gross debauchery of the Bacchanalian orgies which disgraced a similar occasion in the pagan world. It is to our shame in modern Christendom that we dare not imitate the Jews here, knowing too well that if we tried to do so we should only sink to the heathen level. Our Feast of Tabernacles would certainly become a Feast of Bacchus, bestial and wicked. Happily the Jews did not feel the Teutonic danger of intemperance. Their festival recognised the Divine bounty in nature, in its richest, ripest autumn fruitfulness, which was like the smile of God breaking out through His works to cheer His children. Bivouacking in greenwood bowers, the Jews did their best to return to the life of nature and share its autumn gladness. The chronicler informs us that since the days of Joshua the Jews had never observed the feast as they did now-never with such great gladness and never so truly after the directions of their law. Although the actual words he gives as from The Law [ ehemiah 8:14-15] are not to be found in the Pentateuch, they sum up the regulations of that work. This then is the first application of The Law which the people have received with so much distress. It ordains a glad festival. So much brighter is religion when it is understood and practised than when it is only contemplated from afar! ow the reading of The Law can go on day by day, and be received with joy. Finally, like the Christians who collected food and money at the Agape for their poorer brethren and for the martyrs in prison, the Jews were to "send portions" to the needy. [ ehemiah 8:12] The rejoicing was not to be selfish, it was to stimulate practical kindness. Here was its safeguard. We shrink from accepting joy too freely lest it should be followed by some terrible emesis; but if, instead of gloating over it in secret, selfishly and greedily, we use it as a talent, and endeavour to lessen the sorrows of others by inviting them to share it, the heathenish dread is groundless. He who is doing his utmost to help his brother may dare to be very happy. PETT, "Verses 9-12 The People Wept On Hearing The Law And Were Exhorted ot To Do So By Their Leaders On The Grounds That This Was An Occasion For Celebration ( ehemiah 8:9-12).
- 66. It is apparentthat there was a revival atmosphere at the gathering. God was present among them and His Holy Spirit was moving on men’s hearts through His chosen one in the same way as at the Exodus (Isaiah 63:11). In consequence God’s commands went deep into their hearts and they wept as they realised how far they had come short. But their leaders then called on them not to weep. Rather they were to rejoice, because it was YHWH’s holy day, a day when God was at work among them. And as a result they moved from weeping to rejoicing, figuratively feasting at God’s holy table, as the elders had at the Exodus (Exodus 24:9-11). In the Law the Feast of Trumpets (the new moon day of the seventh moon period) was specifically designated as a ‘holy day’ (Leviticus 23:24; umbers 29:1-6). It was a day of many offerings and sacrifices over and above the norm, a day especially set apart for YHWH in which no servile work was to be done. It is significant that here within this day on this occasion the whole of the festivities of the seventh month are encapsulated. First the proclamation of God’s truth takes place, like the blowing of a trumpet ( ehemiah 8:1-8), then there is responsive weeping as on the Day of Atonement ( ehemiah 8:9), and finally there is feasting as on the seven days of the Feast of Tabernacles ( ehemiah 8:10-12). ehemiah 8:9 ‘And ehemiah, who was the governor, and Ezra the priest the scribe, and the Levites who taught the people, said (singular verb) to all the people, “This day is holy to YHWH your God, do not mourn, nor weep.” For all the people wept, when they heard the words of the Law.’ The weeping of the people, as God’s Holy Spirit brought home to them His words, demonstrated the genuineness of their feelings. This was no formal hearing of the Law, or formal weeping in accordance with tradition. It was a genuine repentance for sin. The thought of how Jerusalem had been restored and was once more ‘whole’ had brought a new impetus to the Law (Torah - ‘instruction’), and it now came home to them with new meaning. It also brought home a new meaning to the seventh month. There was seen to be good reason for blowing the rams’ horns, and for heeding the words of God. The weeping of the people was such that it moved those who were responsible for them to respond, in order to deal with their anguish. And this their leaders and teachers naturally did. Up to this point the governor ehemiah had remained in the background as what was happening had come under the jurisdiction of Ezra’s appointment by Artaxerxes (Ezra 7:13-14; Ezra 7:25-26), but now, when the people wept and were distraught, it became the governor’s responsibility and he came to the fore. From our knowledge of his personal godliness we are not surprised at his intervention. He would naturally feel responsibility for them. And along with his efforts were those of Ezra, as both Priest and Scribe, and of the teaching Levites. This is one of the rare places where ehemiah and Ezra are mentioned side by side.
- 67. ote On TheSuggestion That The ame Of ehemiah Be Excised From ehemiah 8:9. Many scholars have suggested that the name of ehemiah was inserted in ehemiah 8:9 by a later copyist or editor. They feel his presence to be inconsistent. On what then do they base that idea? Firstly it is pointed out that ehemiah and Ezra are only seen as acting together in only two places, here in ehemiah 8:9, and in ehemiah 12:36 (taken with ehemiah 12:31). We must remember, however, that the tendency in the Book is only to mention those directly responsible for something. This lessens the impact of that fact. For while Ezra does indeed have only a small part to play in the Book of ehemiah, it is understandable why that is so. It is because the Book deals with concerns outside the jurisdiction of Ezra. He was not High Priest but an appointee of the Persian king charged with the maintenance, explanation and enforcement of the Law of God on all Jewish people (Ezra 7:14; Ezra 7:25). Furthermore, however closely allied to religious matters the first few chapters may be, they are not dealing with the interpretation and application of the Law, but with a political initiative which is very much dependent on ehemiah’s personal relationship with the king. And there the High Priest and the priests are very much involved as we have seen. Even in chapter 5 there was no dispute about the what the Law said. What ehemiah was requesting went beyond the Law, even though observing its spirit. He was acting as a statesman with a background knowledge of the Law. o one disagreed about what the Law actually said It was only when the Law was to be read and expounded that Ezra’s jurisdiction applied. And we note that here in chapter 8 it was Ezra, and not the High Priest, who was called on for the purpose. Had he not been the appointee of the king of Persia with specific authority on such matters this would have been an insult to the High Priest. But it is that very fact that explains why, apart from in this chapter, he is elsewhere in the Book only certainly mentioned once. He is not, for example, mentioned in respect of the building of the wall. That was a practical, not a ‘legal’ matter. But that may also well have been because he was engaged in fulfilling what was his prime responsibility as established by the king, of promulgating the Law among all Jews in Beyond the River (assuming that he was still active in that process which is what this chapter suggests), and besides, he had no group of workmen on whom he could call. or was he probably a signatory to the covenant (see chapter 10), even though he may have had a hand in drawing it up. Again that would be because it was signed by heads of families, whilst he was not necessarily head of his family. It will, however, be noted that as the king’s appointed representative he was called on to participate in the dedication of the walls. In the same way we note that ehemiah does not have a prominent part to play in chapter 8. And the reason for that was that this did fall within Ezra’s jurisdiction. He was the government authorised expounder of the Law. That is why ehemiah only comes in when the people are visibly upset. He feels then that he is justified in
- 68. intervening. Otherwise ehemiahis seen by the original writer as simply not involved. In his view this was directly subject to Ezra as a religious matter to do with the meaning of the Law. Why then, in view of all this, should it be suggested that ehemiah’s name was not originally in the text? The first ground put forward is that in the Septuagint, whilst ehemiah is named, his description as ‘the governor’ is excluded. But whatever the reason for that, that can really only be used to suggest that the description is secondary, not that his name should be excluded. In contrast in 1 Esdras he is referred to by his description, and not by his name. But before we make too much of the omission of his name we should notice that what is written in 1 Esdras is not simply a parallel to this chapter, but with ehemiah’s name omitted. It is rather a whole rewriting of the narrative. And when we take into account its context, an account of Ezra’s life, we can immediately understand why he excluded the name of ehemiah. It was because his concentration was on Ezra. This therefore gives even more significance to the fact that he felt that he had at least to include the governor in terms of his description. The textual evidence for excluding ehemiah’s name from the text here in ehemiah 8:9 is therefore inconclusive and weak. The second ground put forward for excluding ehemiah’s name is the use of singular verbs in ehemiah 8:9-10. On this basis some have sought to exclude both ehemiah and the Levites, suggesting that that is what the singular verb requires. But in fact many scholars accept that it would be consistent with Old Testament usage for a singular verb to be used when placed (in the Hebrew) before a composite group where it is expressing the action of that composite group as in ehemiah 8:9. We need then only to see that usage of a singular verb as also affecting the person of the verb in ehemiah 8:10 for the difficulty to be removed. The verbs can then be seen as referring to ehemiah, Ezra and the Levites, seen as acting as one. Thus in our view there are no solid grounds for excluding the name of ehemiah from ehemiah 8:9. PULPIT, " ehemiah, which is the Tirshatha. The term "Tirshatha" had previously been applied only to Zerubbabel (Ezra 2:63; ehemiah 7:65), but it was applicable to any governor. The writer of the section, introducing ehemiah here for the first time, naturally gives him a title of reverence. ehemiah'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 (Leviticus 23:24, Leviticus 23:25; umbers 29:1-6).
- 69. 10 ehemiah said,“Go and enjoy choice food and sweet drinks, and send some to those who have nothing prepared. This day is holy to our Lord. Do not grieve, for the joy of the Lord is your strength.” BAR ES, "The “sending of portions” to the poor is not distinctly mentioned in any but the later historical Scriptures (compare the margin reference). The practice naturally grew out of this injunction of the Law Deu_16:11, Deu_16:14. CLARKE, "Eat the fat, and drink the sweet - Eat and drink the best that you have; and while ye are feeding yourselves in the fear of the Lord, remember those who cannot feast; and send portions to them, that the joy and the thanksgiving may be general. Let the poor have reason to rejoice as well as you. For the joy of the Lord is your strength - This is no gluttonous and drunken festival that enervates the body, and enfeebles the mind: from your religious feast your bodies will acquire strength and your minds power and fervor, so that you shall be able to Do His will, and to do it cheerfully. Religious joy, properly tempered with continual dependence on the help of God, meekness of mind, and self-diffidence, is a powerful means of strengthening the soul. In such a state every duty is practicable, and every duty delightful. In such a frame of mind no man an ever fell, and in such a state of mind the general health of the body is much improved; a cheerful heart is not only a continual feast, but also a continual medicine. GILL, "Then he said unto them,.... Nehemiah the Tirshatha or governor: go your way; to their own houses, and refresh themselves; it being noon, and they had stood many hours attentive to the reading and expounding of the law: eat the fat, and drink the sweet: not a common meal, but a feast, consisting of the richest provisions, the best of food and liquors and send portions unto them for whom nothing is prepared; for the poor, who had no food at home provided for them; the widow, fatherless, and stranger, who at festivals were to partake of the entertainment, Deu_16:11 for this day is holy unto our Lord: neither be you sorry; confirming what the
- 70. Levites had saidand exhorted to, Neh_8:9 for the joy of the Lord is your strength; to rejoice, as the Lord commanded them on such days as these, was a means both of increasing their bodily strength and their inward strength, and of fitting them the more to perform their duty to God and men with cheerfulness, which sorrow and heaviness made unfit for; and the joy which has the Lord for its object, and comes from him, is the cause of renewing spiritual strength, so as to run and not be weary, walk and not faint, in the ways of God. HE RY, " The masters of the assembly endeavoured to pacify them and encourage them. Now Nehemiah is brought in, and not before, in this chapter; he took notice of the people's weeping. Ezra was pleased to see them so affected with the word, but Nehemiah observed to him, and Ezra concurred in the thought, that it was now unseasonable. This day was holy (it is called a sabbath, Lev_23:24), and therefore was to be celebrated with joy and praise, not as if it were a day to afflict their souls. (1.) They forbade the people to mourn and weep (Neh_8:9): Be not sorry (Neh_8:10); hold your peace, neither be you grieved, Neh_8:11. Every thing is beautiful in its season; as we must not be merry when God calls to mourning, so we must not frighten and afflict ourselves when God gives us occasion to rejoice. Even sorrow for sin must not grow so excessive as to hinder our joy in God and our cheerfulness in his service. (2.) They commanded them to testify their joy, to put on the garments of praise instead of the spirit of heaviness. They allowed them, in token of their joy, to feast themselves, to eat and drink better than on other days, to eat the fat and drink the sweet; but then it must be, [1.] With charity to the poor: “Send portions to those for whom nothing is prepared that your abundance may supply their want, that they may rejoice with you and their loins may bless you.” Christ directs those that make feasts to invite their poor neighbours, Luk_14:13. But it is especially the duty of a religious feast, as well as of a religious fast, to draw out the soul to the hungry, Isa_58:7, Isa_58:10. God's bounty should make us bountiful. Many will eat the fat and drink the sweet themselves, even to excess, that will never allow portions, nor scarcely crumbs, to the poor, who may read their own doom in the parable of the rich man, Luk_16:19, etc. But such know not, or consider not, what God gave them their estates for. Observe, We must not only give to those that offer themselves, but send to those that are out of sight. The liberal devises liberal things, and seeks objects of charity. [2.] It must be with piety and devotion: The joy of the Lord is your strength. Let it not be a carnal sensual joy, but holy and spiritual, the joy of the Lord, joy in the goodness of God, under the direction and government of the grace of God, joy arising from our interest in the love and favour of God and the tokens of his favour. “This joy will be your strength, therefore encourage it; it will be your strength, First, For the performance of the other duties of the feast.” The more cheerful we are in our religious exercises the more we shall abound in them. Secondly, “For all that which you have to do in conformity to the law of God which has been read to you.” Holy joy will be oil to the wheels of our obedience. Thirdly, “For the resisting of your enemies that are plotting against you.” The joy of the Lord will arm us against the assaults of our spiritual enemies, and put our mouths out of taste for those pleasures with which the tempter baits his hooks. K&D, "Neh_8:10 And he said to them (viz., Nehemiah as governor and head of the community, though the fact that his address is mentioned does not exclude the participation of Ezra and the Levites): “Go, eat the fat, and drink the sweet, and send gifts to them for whom nothing
- 71. is prepared, forthis day is holy to our Lord; neither be ye sorry, for joy in Jahve is your refuge.” יםִ ַמ ְשׁ ַ,מ fatnesses (λιπάσµατα, lxx), fat pieces of meat, not ”rich cakes” (Bertheau); comp. יםִנ ָמ ְשׁ ה ֵ ְשׁ ִ,מ Isa_25:6. ים ִ ַ ְמ ַ,מ sweetened drinks. The sense is: Make glad repasts on good feast-day food and drink; and send portions to the poor who have prepared nothing, that they too may rejoice on this festival. ּותנ ָ,מ gifts, are portions of food; Est_ 9:19, Est_9:22; 1Sa_1:4. Hence we see that it was customary with the Israelites to send portions of food and drink, on festivals, to the houses of the poor, that they too might share in the joy of the day. ּוןכָנ ן ֵא ְל for ּוןכָנ ין ֵא ר ֶשׁ ֲא ַל (see rem. on 1Ch_15:12), to them for whom nothing is prepared, who have not the means to prepare a feast-day meal. Because the day is holy to the Lord, they are to desire it with holy joy. יהוה תַו ְד ֶח is a joy founded on the feeling of communion with the Lord, on the consciousness that we have in the Lord a God long-suffering and abundant in goodness and truth (Exo_34:6). This joy is to be to them ּוזע ָ,מ a strong citadel or refuge, because the Almighty is their God; comp. Jer_16:19. COFFMA , ""Send portions unto him for whom nothing is prepared" ( ehemiah 8:10). Cook pointed out that this custom of sending portions on festive occasions grew out of the words in Deuteronomy 16:11,14.[16] The poor, the sojourner, the servant, the neglected, and the dispossessed are not to be forgotten by God-fearing people. BE SO , " ehemiah 8:10. Eat the fat, and drink the sweet — Feast before the Lord, as the duty of the day requires you to do. Send portions, &c. — For the relief of your poor brethren, who otherwise must mourn while you rejoice. Concerning this duty and practice, see Deuteronomy 16:11; Deuteronomy 16:14; Esther 9:10. For this day is holy — Being the first new moon in the year, and the feast of trumpets, (Leviticus 23:24,) and the beginning of this joyful month, in which so many days of thanksgiving are to be observed. For the joy of the Lord is your strength — That is, rejoicing in God, in the manner prescribed in his word, or serving him with cheerfulness and thankfulness, (which is always your duty, but now especially,) will give you that strength, both of body and mind, which you greatly need, that you may perform all the duties required of you, and oppose the designs of your enemies against you. But dejection of mind, and excessive grief, if you indulge it, will both offend God and damp your spirits, and will even weaken your very bodies, and make you unfit for God’s service, and an easy prey to your enemies. TRAPP, " ehemiah 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. Ver. 10. Then he said unto them, Go your way] A friendly dismission. We must so reprove or admonish others, as that we ever preserve in them an opinion of our good will unto them; for this is that sugar that sweeteneth all such tartar pills.
- 72. Go your way,eat, &c.] One being asked whether a good man might not feed upon sweet and delicate meat; eat the fat, and drink the sweet, even the choicest wines and chiefest viands? answered, Yes; except God made bees only for fools. God freely permitteth to his best children the use of his best creatures, even to an honest affluence (on thanksgiving days), especially provided that they feed with fear, and keep within the bounds of sobriety. And send portions to them for whom nothing is prepared] That is, to the poor, the fatherless, and the widows, Deuteronomy 16:14, who have not their set meals, nor certain dishes; but as hard fare for their holy day cheer, as Christ’s disciples had once for their Sabbath day’s dinner, Matthew 12:1. For this day is holy unto the Lord] A holy convocation, Leviticus 23:24, a day of blowing trumpets, a feast day: see Zechariah 8:19. {See Trapp on "Zechariah 8:19"} A more liberal use of the creature dilateth and exhilarateth the heart, and so disposeth it to thankfulness, James 5:13, Psalms 92:2-3. Eat, that thy soul may bless me, Genesis 27:19. The idolatrous Israelites sat down to eat and drink, and then rose up to play. God’s people should much more rejoice in the Lord, when refreshed by the creatures, speaking good of his name, and serving him with cheerfulness in the abundance of all things, Deuteronomy 28:47. either be ye sorry] o, not for your sins now, lest it prove a sinful sorrow, see ehemiah 8:9. For the joy of the Lord is your strength] Or, your fortification and place of defence against sin, and all the ill fruits of it. Laeti igitur sitis, sed non securi: gaudeatis in Domino, sed caveatis a recidivo Let us be joyful, but not untroubled, let us rejoice in God, but let us beware of backsliding. (Bernard). "A merry heart," grounded upon a good conscience, "doeth good like a medicine," Proverbs 17:22. It is as marrow to the bones; as oil to the wheels; as a bait by the way to a generous horse; as a back of steel to a bended bow, &c. Surely, as true gold strengtheneth the heart (that alchemy-gold doth not), so doth spiritual joy much more; making a man insuperable under sufferings, and unsatisfiable in performance of duties. It is such a precious commodity, as that no good can match it, no evil too powerful for it. It beareth all things, believeth all things, hopeth all things, endureth all things, as St Paul saith of charity, 1 Corinthians 13:7. And as a man that hath plenty of good blood and fresh spirits in his body, being well-lined within, as we say, can better endure heat and cold, &c., than another that hath not so; in like sort, he that hath his heart full of heaven, his conscience full of comfort, is in case to do and suffer much for and from God and men. The peace of his conscience will appear in his countenance, as Stephen’s did; and as the martyrs in Severus the emperor’s days, who, being released for a time, seemed to come, e myrotheca, non ergastulo, out of a perfumed
- 73. palace, and notout of a stinking prison, looking more like angels of heaven than men on earth, as Eusebius relateth, Divinum nescio quid in vultibus ipsis praeferentes I do not know the god who wants to hide himself. (Euseb. lib. 5, cap. 12). The cross to such is anointed, as Bernard hath it; and by the joy of the Lord, that oil of gladness, it is made not only light, but sweet; not only tolerable, but desirable, and delectable. WHEDO , "10. He said — That is, ehemiah, the governor. He issued the order, being the public executive. Eat the fat — Literally, fatnesses; that is, the fat pieces of flesh; the fat things. Drink the sweet — Hebrew, sweetnesses; the sweet drinks, especially the new wine of that season. Send portions — That the poor and destitute, for whom nothing is prepared, but what is freely given by those who have abundance, may rejoice and feast with the rest of the people. Comp. Esther 9:19; Esther 9:22; Deuteronomy 16:14. The joy of the Lord is your strength — The joy of Jehovah is the delight and comfort which Jehovah imparts to his faithful servants; a consciousness of God’s favour, mercy, and long-suffering. The word rendered strength commonly means a fortress, a fortified citadel, or stronghold. They surely should not be sorry who abide in the joy of Jehovah as in a strong fortress. PETT, " ehemiah 8:10 ‘Then he said to them, “Go your way, eat the fat, and drink the sweet, and send portions to him for whom nothing is prepared, for this day is holy to our Lord: nor be you grieved, for the joy of YHWH is your strength.’ Whilst this could be seen as only spoken by ehemiah (note the interest expressed in the needs of the poor), or Ezra, the verb should more probably be translated ‘they’ as indicating the composite group of ehemiah, Ezra and the Levites, the singular being the result of the usage in the previous verse. It does, of course, summarise a number of instructions that were given. Firstly that they should be positive and celebrate the feast with joy, eating of the best (not the fat potions which belonged to YHWH, but the fatter portions which were the best of what remained) and drinking of the best (the meaning of the word for ‘sweet’ is uncertain), out of the offerings that they had brought, while meanwhile ensuring provision for those who had been in no position to bring offerings (compare Deuteronomy 12:12; Deuteronomy 12:18; Deuteronomy 14:29; Deuteronomy 26:12). And this was because the day was ‘holy to YHWH’, separated off as His, and thus to be a time of rejoicing as signifying the solidity of God’s covenant with them. or were they to be grieved. Their repentance had been right, but now the sin offering had been offered in accordance with the Law’s requirements, and therefore their
- 74. sins as anation had been forgiven ( umbers 29:5). Thus their strength now lay in ‘the joy of YHWH’, the rejoicing that He aroused in them through their coming to him on the basis of His covenant which would make them strong and protect them from His judgment. PULPIT, "Then he said. Either Ezra or ehemiah, 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 best—let 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 (Deuteronomy 16:14). And for yourselves, remember that the joy of the Lord, i.e. religious joy, constitutes your strength. GREAT TEXTS, "THE STRE GTH OF JOY. The joy of the Lord is your strength. eh. viii. 10. I reading the Holy Scriptures, or hearing them read in the services of the Church, we fail to notice one outstanding feature common both to the Old Testament and to the ew, and that is the extraordinary frequency with which we meet with short sentences which arrest our attention, and challenge our admiration alike by the simplicity of the words employed, and by the profundity of the thought expressed. Of no other literature of any age or of any country can this be said in equal degree, and even our oft- quoted poets, with Shakespeare immeasurably the foremost of them all, pale into insignificance before the Bible as the greatest mine that the world has ever known of priceless gems of pregnant and beautiful thought. Such a sentence is the text. It stands out as one of perhaps the first five or six most striking sentences in the whole Bible. Had ehemiah left us no other message than just this one utterance, his name would still stand high among the great names of the human race, who through the wizardry of felicitous phrase have enriched all succeeding ages by the power of an inspiring thought. 1. Some forty thousand of the Jews had returned from the Babylonian captivity. They had built their little temple amid the ruins of Jerusalem, and resumed the worship of the Lord s house. But they were few, oppressed, and in great misery. They groaned under the tyranny of the Persian satraps. The neigh bouring Samaritans plundered their barns and fields. Their city was as yet undefended by fortified gates, and fell an easy prey to the troops of banditti who scoured the desolate country. " The city was large and great : but the people were few therein, and
- 75. the houses werenot builded." They complained in their prayer JOT 50* THE STRE GTH OF JOY that they were slaves in the land given to their fathers. They said, " It yieldeth much increase unto the kings whom thou hast set over us because of our sins ; also they have dominion over our bodies, and over our cattle, at their pleasure, and we are in great distress." In their distress they turned to Jehovah. They hungered to hear the Divine Law, which many of them had never heard, copies being so scarce with them and life so hard. They met in the street before the Water-Gate ; and Ezra, the scribe, brought out the Law and read it to them, and gave them the sense, and caused them to understand the meaning. As they listened, they wept. The contrast between what they had been, and what they were, was too much for them. Once a great nation prosper ing under the Divine care, they were now a few poor slaves dwelling in a desolate undefended city, tilling a few ravaged fields, withering away, as it seemed ; under the Divine curse. They fairly broke down. There was a rain of tears. Their very hearts melted within them. 2. ehemiah, the brave governor, saw that this was no fit mood for men who had so much to do and to bear. Grief would only unman them. And so he bade the scribe shut his book, and said to the people, " Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared: for this day is holy unto our Lord : neither be ye grieved ; for the joy of the Lord is your strength" What he meant was that, if man was against them, God was with them and for them ; and that if they were glad and rejoiced in His presence and grace, that would be a much better preparation for the hard work they had to do than vainly regretting a past that could not be recalled. 3. It was well that the Jews should look into the awful teachings of the past, and under the clear, stern condemnation of the eternal words give way to the rush of sorrow. But it was not well that they should sorrow long. They had work to do, de manding the strength of joy. The scattered tribes were to be gathered into a nation the ancient order was to be restored. They were not to mourn over the " irrevocable past," but, learning its lessons, to begin a nobler national life as the people of God. And therefore ehemiah and the Levites turned the people s
- 76. EHEMIAH vin. 10509 thoughts from the saddening years that were gone, to the heavenly mercy that was shining in the present. " Go your way, . . . this day is holy unto our Lord . . . neither be ye grieved ... for the joy of the Lord is your strength." Tf The good counsel of ehemiah was reinforced by a song from one of their poets or psalmists. It is the brightest and merriest in the Psalter, a true Christian psalm. be joyful in Jehovah, all ye lands Serve the Lord with gladness, And come before His presence with a song! Be ye sure that Jehovah He is God ; It is He that made us, and not we ourselves ; We are His people and the sheep of His pasture. go your way into His gates with thanksgiving, And into His courts with praise Be ye thankful unto Him and speak good of His name; For the Lord is gracious ; His mercy is everlasting, And His truth endureth from generation to generation. L GOD S JOY I Us. 1. Is it fanciful to see in the text first of all a challenge to .human love and loyalty a trumpet-call to live a strong, bright, conquering life because of what that life may mean to God ? May we read into the words not only a revelation of the secret of human strength, but also of the source of Divine gladness ? In the work of God the Almighty Creator, we hear those words, dear to us from our childhood, which tell us how at the close of the six great aeons which formed the successive stages in the stately evolution of the world as a fit habitation for man, "God saw everything that he had made, and, behold, it was very good."
- 77. Again, we listento that wonderful creation poem in the Book of Job, which tells us how at the first beginning of all things, " the morning stars sang out together, and all the sons of God shouted for joy." Surely with such words before us we can realize in some email degree what the "joy of the Lord" the gladness of the Almighty must have been when He contemplated the beauty of His perfect handiwork. 5io THE STRE GTH OF JOY ^| Just as a clever craftsman knows the subtle joy of facing and conquering a difficult task, and rejoices over the finished work that owes its being to the cunning of his brain and of his hands so may we not think of God the Creator as feeling joy over the perfection of His handiwork ? And where can that be more fully revealed than in the strength of a strong man or woman, strong in physical energy and endurance, strong in mental equipment, strong in will-power and moral force, inspired by lofty ideals of brotherhood and social service, strong above all in spiritual vision of the unseen but tremendous reality of the higher life of the human soul ? " An honest man," we are told, " is the noblest work of God," and when He sees men and women steadfast and immovable strong and true in their life of self-conquest and self- sacrifice " standing four-square to every wind that blows " then 1 am sure that He rejoices, and that the knowledge brings Him happiness. 1 2. We are not to suppose for one moment that the infinite wonders of the eternal Godhead raise Him above the sense of joy. We know that there are times of special joy in heaven, and we have no reason to believe that special joy is not shared by God Himself. On the contrary, we know that our Saviour Himself rejoiced when the Seventy returned, and brought Him the glad tidings of their successful ministry ; so we are taught of God Himself that the time is coming when He will rejoice over Jerusalem as a bridegroom rejoiceth over a bride (Isa. Ixii. 5). 3. Christ is the Christian revelation ; the Son and manifestation of God ; " the brightness of the Father s glory and the express image of his person " ; and in Christ we see emphatically that notwithstanding all the misery and shame and conflict of this life a misery and shame and conflict felt keenly by Him whose very nature is sympathy and whose name is Father there is in God a deep, abiding, essential joyousness.
- 78. 4. There cannotbe a doubt, therefore, that even in the mind of God there are seasons of peculiar joy ; and so, when we are re joicing in that which rejoices Him, we may be truly said to share the joy of the Lord. When the seducer rejoices in the success of his temptation, his joy is the joy of the devil. When the believer rejoices in the salvation of souls, and the ingathering of God s Willmk. EHEMIAH vm. 10 511 elect, his joy is the joy of the Lord Jesus. When a soul is saved, there is a great harmony of joy. Men, angels, and God Himself rejoice together, so that the joy of the Church and the joy of angels may be justly termed the joy of the Lord. On the other hand, when there is no deep interest in the conversion of souls, when men do not care whether souls are brought to Christ or not, when missionary intelligence gives them no pleasure, and the work of conversion at home excites no thanksgiving, they may have much to make them happy, but their joy cannot be said to be the joy of the Lord. Our blessedness to see Is even to the Deity A Beatific Vision ! He attains Hie Ends while we enjoy. In us He reigns. 1 II. OUR JOY I GOD. The main revelation of the text however is this : It is the will of God that we should be happy and strong, inasmuch as it is the joy of the Lord which is our strength. Let us see (i.) what joy is ; (ii.) how we are to gain it ; and (iii.) where we are to find occasions for it. i. What is this joy? 1. There is a broad distinction between mere gladness and spiritual joy. Spiritual joy rises from within the soul, and does not depend on the outward circumstances of life. Men forget this, and fancy that spiritual life is pre-eminently sorrowful, and that joy enervates man. We hear of the cross and the conflict,
- 79. we are awe-strickenat the sublime demand for the sacrifice of all things, and the noble yet apparently stern picture of the ceaseless struggle of the Christian life. That picture is true, all aspirations begin in sadness, all spiritual aspirations are cradled in tears, all true life is a battle, and the battle of the spiritual man ceases only in heaven. But because this joy springs from the soul and not from circumstances, there is a kind of joy that may deepen 1 Thomas Traberne, 512 THE STRE GTH OF JOY into blessedness by the bearing of the cross and the endurance of the conflicts of life. From forgetfulness of this truth, there arises the idea that gladness is opposed to the attainment of spiritual power. We see that when God would make a human soul a harp for Divine song, He often baptizes it, as He did David and Isaiah, with difficulties, and smites it with afflictions. We know that when God would make a strong man, He frequently sends him disappointments, imprisonments, desolate days of loneliness, grim battle with slander and care, until the soul grows mighty with the shock, and is clothed with celestial armour by the struggle, and stands up in its strength to fling temptation aside. Hence men conclude that great or lasting joy does not bring out the strength of the soul. It is true that mere gladness the gladness produced by success and friendship the buoyant bounding of the heart in life s sunshine is by no means neces sarily strength-giving. It is a blessed and merciful thing. The man into whose life it never comes, and who cannot sometimes give way to its exultation, is to be pitied. Yet if it is perpetual, this does weaken the soul, hides from it the invisible, and withers high purpose in life. But if spiritual joy springs from within the soul, then, so far from loosening the power of the spirit, it girds it for endurance, and it is the joy in difficulty and struggle that makes men strong. TJ ehemiah qualifies the statement. He does not say that every joy will make a man strong; his words are, "The joy of the Lord is your strength." And he is quite right in this limitation. The joy which strengthens must be unselfish joy. I do not think that joy about personal good fortune is a whit more invigorating to the body than grief for personal loss. They are both weakening. Pope Clement the Seventh died of sorrow for a defeat ; but his successor, Leo the Tenth, died of exultation for a victory. Personal excitement, whether through laughter or through tears, paralyses
- 80. the work ofthe hour. If in the midst of writing an article you heard that you had come into a great fortune, I do not think you would write a line more that day. But if you heard the same news of one whom you loved, and whose poverty had given you pain, you would be fanned by an inspiration which would make the pen fly. What marks the difference ? It is this the one is the joy of the flesh ; the other is the joy of the Lord. 1 1 O. MathfMon. EHEMIAH vm. 10 513 2. This spiritual joy is twofold in its nature. (1) It is the joy of self-surrender to God. Until a man has surrendered himself joy is impossible. There may be gleams of happiness, or wild outbursts of pleasure, but true joy can begin only when the self-life has been surrendered. For men know that to live only in themselves is misery, and yet they cannot escape from themselves, because the consciousness of a guilty past hangs like a burden on the heart f Look through life, and do you not find that the great aim of men is to forget and go out of themselves ? What means the longing to be a child again ? What means the gloom only deepened by the flash of pleasure ? Whence so often springs the desire To die: to sleep; o more; and by a sleep to say we end The heart-ache and the thousand natural shocks That flesh is heir to? What means the temptation to suicide ? Do not men feel in their inmost hearts that to live in themselves and for themselves to be bound by the self-life is misery ? For they cannot escape from the guilty self of past years, and dare not face it when it rises from its tomb. ow, emancipation from the tyranny of self, freedom from the memories of the past, is reached by the spiritual man. At the cross of Christ the burden of the past falls, for at the cross he yields himself. There the love of the crucified Lord subdues his nature, and the new Divine life enters, purifying the past, and filling the soul with heavenly energies. TJ The fact of self-surrender may give rise to a joy that can
- 81. deepen even inthe midst of sorrow, for its secret consists in calm contentedness to be what God wills. Is it not a joy deep and unspeakable to feel we are the willing instruments of the Eternal will ; that the Eternal purpose is being wrought out through us ? Has not this conviction irradiated the darkness of dungeons, and filled with unspeakable peace the hearts of persecuted and suffering men in all ages ? Has it not nerved the martyrs for their last agonies, and strengthened them while the fire of the scaffold did its work ? And was it not from this consciousness of fulfilling the will of God that the Great Sufferer gathered strength for His own unspeakable woe, as in the midst of His agony He cried, " ot my will, but tuiue, be done ? " l . L, Hull- DEUT.-ESTH. 33 5M THE STRE GTH OF JOY He touched her hands and the fever left her; Oh ! we need His touch on our fevered hands ; The cool, still touch of the Man of Sorrows, Who knows us and loves us, and understands. It may be the fever of pain and anger, When the wounded spirit is hard to bear, And only the Lord can draw forth the arrows Left carelessly, cruelly, rankling there. Whatever the fever, His touch can heal it, Whatever the tempest, His voice can still; There is only joy as we seek His pleasure, There is only rest as we chose His will. (2) It is the joy of fellowship with the Father. All profound gladness springs from sympathy with a spirit, or a truth, higher than ourselves. Why do our hearts bound on spring mornings with the joy of nature ? Why does the beauty of the summer evening calm us ? Why do we feel a glory and a joy as we tread the mountain-sides ? Why do we feel a deepening peace as we walk amid the splendours of the golden autumn ? Is it not
- 82. because we realizethe presence of a spirit of beauty surrounding us, and inspiring us with an emotion which no words can describe ? Or why is it that when a truth breaks in upon us through clouds of doubt, and a clear vision of its beauty is gained after long and fruitless searching, we feel a thrill of joy deep and unspeakable ? Have we not, after communion with some greater soul, felt our own darkness dissipated, and our own isolation broken down ? In that hour has not the touch of a greater Spirit made us feel nobler, stronger, wiser ? And if this is true of earthly communion, must it not be supremely true when we realize the fellowship of God as our Father ? ^| " In all the great sea of ocean," said Serapion, when he had told the story of their wandering, " no such Earthly Paradise have we seen as this dear Abbey of our own !" " Dear brethren," said the Abbot, " the seven years of your seeking have not been wasted if you have truly learned so much. Far from home I have never gone, but many things have come to me. To be ever, and to be tranquilly, and to be joyously, and to be strenuously, and to be thankfully and humbly at one with the blessed will of God that is the Heavenly Paradise ; and each of EHEM1AH vm. 10 515 ua, by God s grace, may have that within him. And whoso hath within him the Heavenly Paradise hath here and now, and at all times and in every place, the true Earthly Paradise round about him. 1 ii. How do we obtain this Joy? 1. The joy of the Lord is the personal gift of God the Holy Ghost dwelling within the soul. We cannot force ourselves into joy by the power of the most earnest resolution ; nor can we argue ourselves or others into joy by the logical application of sound and Scriptural principles. We may have a perfectly correct system of truth, but along with it a joyless heart. It is not a thing which follows necessarily or mechanically from certain principles or certain acts; it is a Divine gift, like life itself, and is the result of the personal work of the Holy Ghost. It is His office " to speak peace unto his people," and to " till you with all joy and peace in believing." So when David had lost his joy, and was pleading with God for its recovery, he prayed, " Make me to hear joy and gladness; that the bones which thou hast
- 83. broken may rejoice,"and, "Restore unto me the joy of thy salvation: and uphold me with a free spirit." It is clear from Scripture that a person may lose his joy, .though he is not permitted to lose his life. David and Peter both did so ; and what was the reason ? Was it not that they both grieved the Spirit ? They drove the Holy Dove from His resting- place in their hearts; and the true believer may do the same. He may grieve the Spirit by his temper, his evil-speaking, or his want of tenderness ; and he may lose all his joy, though God may save him by His marvellous grace. Tf A little while ago I saw a very sad and sickly-looking plant. It might have been employed as the symbol of melancholy and distress. It was limp and drooping, and had nothing about it suggestive of brightness, buoyancy, and health. I spoke to the gardener about it, and this was the gardener s reply : " That plant, sir, needs three things. It wants better soil, cleaner air, and more light." I was impressed with the comprehensiveness of the counsel I think the gardener was demanding even more than he himself conceived. For what did he ask ? He asked that I should give my plant better soil ; that is to say, it wanted a new earth. He aaked that I should give it more light ; that is to say, 1 Willi*m Cuitoo. 516 THE STRE GTH OF JOY it wanted a new heaven. He asked that 1 should give it cleaner air ; that is to say, it needed a new climate. If my plant were to be brought out of melancholy disease into bright and vigorous health these three conditions would have to be supplied. I should have to take it away from its poor, lean, scanty rootage ; I should have to remove it from the polluting gases and vapours by which it was choked ; and I should have to release it from the artificial light, or at the best the natural twilight, by which it was im prisoned. A day or two ago I saw another plant, away up on the Warton Hill. This plant enjoyed all the three conditions pre scribed by my gardener. It was rooted in luxurious soil, it was steeped and baptized in the uninterrupted light, and it was swept and washed by the unpolluted air. And the plant was the very symbol of joy and strength and health. Its leaves were bright and radiant, and it erected itself as though in conscious triumph. All of which I say is a parable. There are multitudes of souls which are sick and drooping and sad. They are limp and
- 84. melancholy. There isnothing about them suggestive of radiant joy and victory. How can they be transformed ? By the estab lishment of new conditions. They require a new soil, more light and pure air ; that is to say, they need a new earth, a new heaven, and a new climate. And surely it is the "new" things that, above all else, are promised to us in Jesus Christ our Lord. In Jesus Christ we are heirs to the new things ; the " new earth and the " new heaven " are ours in Him. 1 2. But while the joy of the Lord is ours by the gift of the Holy Ghost, there are means used for conveying and for deepen ing it. God makes use of public worship as a means by which He imparts His joy. How many have come to church burdened and careworn, and gone home from the sanctuary of God refreshed and strengthened. That is what happened to the Psalmist (Ps. Ixxiii. 17) ; and this is exactly what God promised when He said (Isa. Ivi. 7), " I will make them joyful in my house of prayer ; their burnt offerings and their sacrifices shall be accepted upon mine altar ; for mine house shall be called the house of prayer for all people." 3. God makes use of Holy Scripture as a means of imparting joy. There can be no real joy that is not founded on Scripture ; no other teaching can be the means of imparting abiding peace. Other things may produce excitement, and very lively emotions 1 J H. Jowett. EHEMIAH vm. 10 517 for a time ; but it is the Word of God alone that can be the basis of solid joy. This appears very plainly in the words of our Lord Himself and His beloved Apostle. In John xv. 11, He said " These things have I spoken unto you, that my joy might remain in you, and that your joy might be full " ; and in 1 John i 4, St. John appears to echo the words of his Master, and says, " These things write we unto you, that your joy may be full." 4. Finally, if we are to be joyful before the Lord and to serve Him with a pure and constant gladness, we must add to our worship trust. The Psalmist warns us that we can be thankful to God and speak good of His ame only as we are sure that He IB a gracious God, whose mercy and truth are everlasting, and that we are His people and the sheep of His pasture. It is our distrust of Him and of our security in Him that so often gives
- 85. us mourning forjoy, and heaviness of spirit for the garment of praise. TJ There must be trust before there is joy. This seems so obvious that at first sight we should scarcely consider it worthy of notice ; but yet in practical life it requires to be most carefully observed. I have myself met with numbers of persons who have told me that they cannot trust the Lord Jesus Christ because they have no joy in their hearts. This is utterly opposed to Holy Scripture, and indeed to the reason of things. If I may not trust till I have joy, where is the joy to come from ? How can any man be rejoicing in safety before he is safe, and before he has learned to trust the Lord Jesus for his safety ? How can there be joy in the heart that is doubting Christ ? If, therefore, we are to be joyous believers, we must learn to trust when we have no joy at all. 1 Are you glad, my big brother, my deep-hearted oak ? Are you glad in each open-palm leaf ? Do you joy to be God s ? Does it thrill you with living delight ? Are your sturdy in stalwart belief? As you stand day and night, As you stand through the nights and the days, Do you praise ? O strenuous vine, do you run, As a man runs a race to a goal, 1 . Hoart. 518 THE STRE GTH OF JOY . Your end that God s will may be done. Like a strong-sinewed soul ? Are you glad ? Do you praise ? Do you run ?
- 86. And shall Ibe afraid, Like a spirit undone ; Like a sprout in deep shade; Like an infant of days: When I hear, when I see and interpret aright The winds in their jubilant flight; The manifest peace of the sky and the rapture of light; The paean of waves as they flow ; The stars that reveal The deep bliss of the night ; The unspeakable joy of the air ; And feel as I feel, And know as I know God is there? Hush! For 1 hear him Enshrined in the heart of the wood : Tis the priestly and reverent thrush, Anointed to sing to our God: And he hymns it full well, All I stammer to tell, All I yearn to impart Listen! The strain Shall sink into the heart, And soften and swell Till its meaning is plain,
- 87. And love inits manifold harmonies, that shall remain, Shall remain. 1 iii. What are the occasions for it? 1. Is there not an occasion for joy in the mere fact of living In a world BO wonderful as this of ours, where, as the Psalmist expresses it, everything in His temple cries aloud, "Glory to God ! " The study of the open Book of ature is full of a subtle joy, and no one who reads its pages aright, and understands the 1 Danske Carolina Dandridge. EHEMIAH VTH. 10 519 joy of bird and beast, and grasps the perfect beauty of every living thing upon the earth, can for one moment doubt that God s intention is surely that gladness and happiness should be the rule of life, and that sorrow and sadness are contrary to His will. Let thy day be to thy night A letter of good tidings. Let thy praise Go up as birds go up, that when they wake Shake off the dew and soar. So take Joy home, And make a place in thy great heart for her, And give her time to grow and cherish her, Then will she come and oft will sing to thee When thou art working in the furrows, ay, Or weeding in the sacred hour of dawn. It is a comely fashion to be glad, Joy is the grace we say to God. 1 All the simple things of nature are joyous ; flowers and fruits, woods and streams, the meadows and the breezes, the song of
- 88. birds, the movementsof animals, the irrepressible mirth of children. All the strong things of nature are magnificently joyous. The sun goeth forth " as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race." The sea with its mighty rush and roll, the tempest in its resistless sweep, have the major tone of rejoicing in their roar. The jubilance and triumph of nature are seen in her complex operations. We rejoice in the thunderstorm when we have learnt by how sweet an air, how clear a sky, it will be followed ; we rejoice in snow and hail when we know how benignant a mission they fulfil. Pain and death are recorded in the rocks ; the soil is eloquent of decay. But in the past ages, when the forgotten creatures lived, there was more pleasure than pain in their living ; and their death was as a sacrifice out of which the fuller life of the present has emerged. Decay itself in nature is but the messenger of a nobler vitality ; the herald of renewed rejoicing. 2. Think, again, of the deep joy of human comradeship and family affection, and of the countless blessings of our wonderful civilization, which pours out at our very feet the treasures of the 1 Jean Ingelow, Dominion. 520 THE STRE GTH OF JOY whole world. And yet again : did not God intend that the joy of the human intellect that " kingly mind " of man of which the Greek philosopher tells us should be a very real one ? The joys of literature, of science, of art, and, perhaps beyond all others, the joy of music are not these most clearly among the plainest evidences of the joy of the Lord ? I saw him across the dingy street, A little old cobbler, lame, with a hump, Yet his whistle came to me clear and sweet As he stitched away at a dancing-pump. Well, some of us limp while others dance; There s none of life s pleasures without alloy. Let us thank Heaven, then, for the chance To whistle, while mending the shoes of joy.
- 89. 3. We thankGod not only for the joy of our creation and preservation, and of all the blessings of this life, but " above all for His inestimable love in the redemption of the world through our Lord Jesus Christ, for the means of grace, and for the hope of glory." Here in the opening of the Kingdom of heaven to all believers ; here in the magnificent certainty of our soul s salvation ; here in the blessed fact of Christ s sympathy and companionship ; in the joy of worship ; in the rapture of prayer and of the Holy Communion ; here in the anticipation of the unrevealed glory of heaven and of the final victory of light over darkness, of good over evil here we have the highest proof of all that it is indeed God s will that we should be happy, and as we learn to grasp and realize this great truth, and to build all our hopes for time and for eternity upon His love and faithfulness, we learn, too, to say from the depths of our full hearts, " The joy of the Lord is our strength." T{ The Jewish system enters into the history of the Christian revelation ; a system which was abolished, not because it came not at all from God, or was unworthy of Him, but because in the Gospel its truths have been perfectly revealed, its motives purified and exalted, and its imperfections corrected and supplied. One thing that strikes a careful reader of the Bible is that, in itself and in its application to the men who received it, the Jewish system was in the main a festal, joyous service. We, with our EHEMIAH vm. TO 521 Christian sympathies and fuller spiritual sensitiveness, read into the Jewish law as we read into nature a gloom and heaviness of which its own subjects were scarcely, if at all, conscious. Its restrictions were for the welfare of the people and added comfort to their life ; its festivals were more numerous than its fasts ; the greater part of its sacrifices were not destroyed as forbidden things, but eaten gratefully and gladly by the worshippers. 1 Hark ! Hark ! the joyous lark Greets the dewy dawn of May; Hardly has he time to mark The quivering eyelid of the day, Ere he springs, with fluttering wingB,
- 90. In the raptureof the sight; Ever soaring as he sings, Till he lose himself in light. Heart, heart, how slow thou art With thy morning hymn of praise ! Ah ! can love no joy impart, Though it compass all thy ways ? Why sad amid the glad Sunshine which is God s and thine? O the bliss that may be had, Lost in thoughts of love divine! Why, why sit and sigh, Moping o er thy former sin, With the gates of glory nigh Free for thee to enter in ? O rejoice with heart and voice, Like the bird upon the wing; They who in the Lord rejoice Songs of Heaven to earth shall bring.* 4 And then, last of all, we find occasions for joy in the spiritual life. Speaking doctrinally, joy is a " fruit of the Spirit," and a direct result of the Gospel. " Behold, I bring you good tidings of great joy, which shall be to all people." God intended to give to the penitent the joy of pardon ; to the denied the joy of holiness ; to the feeble the joy of atrength. God intended by 1 A. Mackeniial. * Walter 0. Smith, Thoughts and Faneietfor Sunday Evening*, 14. 522 THE STRE GTH OF JOY His promises to lift up our hearts in exultation ; and therefore
- 91. He sent HisSon for our acceptance. And Christian history and experience confirm the testimony. It is impossible for any one to study the writings of the Apostle Paul, and not see how buoyant was his spirit. His soul was set in harmony by his faith in Christ, and the joyous impulse fills him. It breaks out in thankful remembrance of his salvation ; plays in many a stroke of humour when he makes merry with his infirmities or banters those whom he would wean from follies and prejudices ; it lends a glow to his affections, and broadens his heart in world- wide love. And it is ever thus. In proportion as a man has the spirit of Christ s sacrifice, he will anticipate Christ s triumph, and be filled with Christ s joy. Strong Christians are always gladsome men ; they find inspiration in their mission, bliss in their work. The voice of rejoicing and thanksgiving is in their tabernacles ; they " rejoice in the Lord alway " ; they " rejoice with them that do rejoice." And in this they are but manifesting the will of God ; giving full play and scope to the spirit of their Father who dwelleth in them. (1) Joy in the Lord is to be Christlike. And if the joy is Christlike it will move about two things sublimities and sim plicities. Our Lord s joy was found among the sublimities ; in communion with the Highest. Those withdrawals from the crowd, those quiet seasons spent upon the mountain-side, those retirements into lonely places were seasons of joyful intercourse with the Father. To have His joy is to share the ecstasy of this communion. But the joy is not only among the sublimities, it is also among the simplicities. What joy the Master found amid lowly things in home-life, amid congenial friends ; in nature-life, amid flowers and birds and streams; in service-life, ministering to the poor and needy. If our joy is to be as the Master s joy, it, too, will shine and flame in spheres of common life. ^| I met an old man a day or two ago who had spent half a century in the secret place with God. And at the end of four score years his joy is as ripe as autumn fruit. " Why, you are quite a marvel," said one of his friends. " o, no ; it is my Lord who is the marvel," replied the saint, who has dwelt so long in the holy place. 1 1 J. H. Joweti. EHEMIAH vm. 10 523 (2) Joy in the Lord is progressive. "Your joy shall be
- 92. fulfilled." Spiritual lifeis not complete and perfected in a day ; it grows from glory unto glory. And joy itself is one of the things which are being ever more richly matured. Each day will fulfil more of its promise and elicit more of its wealth. It is the subject of a ripening ministry which will never be finished. TI The law of the universe is Perfectionation that is to say, progression from bad to good, from good to better, and from better to best. And this progression is effected by activity. We make the Sabbath the first day of the week very foolish ! It is and was the last day of the week, and is a symbol of enjoyment in work done during the six days that precede, work being the very perfect business and definition of life. 1 (3) Joy in the Lord is invulnerable. "Your joy no man taketh from you." And this for the simple reason that no man can get at it ! It is beyond the reach of human treachery, and is indeed independent of all external circumstances. T{ I went a little while ago to the old ruined castle at Middleham. I noticed the massive outer walls of extraordinary thickness. I measured the inner walls, which constitute the keep, and in the middle of the keep there was the well. The water supply was quite independent of the invading forces by which the castle in olden days was beset and besieged. The water supply could never be touched. " The water that I shall give him shall be in him a well of water springing up unto everlasting life." Our joy is a well which is in the "keep." "The Lord is thy keeper." 8 IIL OUR STRE GTH. We know by practical experience that joy is a strength. We know that, while sorrow depresses and unnerves us, joy gives us new heart and vigour. In a cheerful, confident mood we can do that which is quite impossible to us when our strength is wasted in doubt and vain regrets. If we go to any task in a gay, hopeful spirit, we are likely to do it well ; while a dejected and fearful heart is only too likely to ensure the failure it anticipates and dreads. But if all joy is strengthening, how 1 John Stuart Blackie, i. 194. J. H. Jowett.
- 93. 524 THE STREGTH OF JOY much more the joy of the Lord ! For the joy of the Lord is that serene cheerfulness which springs from an unwavering trust in Him, and which is therefore independent of the changes and losses and griefs of time. If God is our chief good, our supreme joy, as He does not change, our joy cannot change. Settled in a perfect trust in Him, we abide in a settled gladness and peace. All tasks are easier to us because we are sure of Him ; all losses are endurable because we cannot lose Him ; all sorrows may be borne because we are joyful in Him. It is only because God s presence and help, His friendliness and love, His perfect care of us and His joy in our joy, are not real and supreme facts to us, because they are hidden from us by our sins and fears, that we are so often weak and miserable and perturbed. 1. The joy of the Lord is our strength in the face of temptation. If we look back at the past, do we not find that those periods in which we have given way to doubt and distrust were times in which all spiritual energy was paralysed, times in which we longed for some emotion that would raise us above ourselves longed for " more life and fuller " ? Then, in the cold dreary midnight which has seemed to be settling over us, has not the voice whispered, " It is better to go madly wrong than to be passionless and cold " ? Then it was that the sleeping evil in the heart started into life, and low impulses and base temptations rose up in power. ow the "joy of the Lord" disarms temptation; it forms in itself the fulness of emotion, and surrounds us with a heavenly atmosphere in which the assaults of evil fall powerless away. It is the vacant heart that is powerless. It must be filled. It is vain to say to a man, "Love not the world," unless you give him something else to love. Thus He who is filled with that calm joy which springs from the surrender of the heart to God, and fellowship with His love, is strong with an irresistible strength. ^| He swung along the road, happy in heart, singing softly to himself, and thinking about the Saviour. All at once he could feel the fumes coming out of a saloon ahead. He could not see the place yet, but his keen, trained nose felt it. The odours came out strong and gripped him. He said he was frightened, and wondered how he would get by. He had never gone by before, he said, always gone in ; but he couldn t go in now. But EHEMIAH vm. 10 525
- 94. what to do,that was the rub. Then he smiled and said, "I remembered, and I said, Jesus you ll have to come along and help me get by, I never can by myself. " And then in his simple, illiterate way he said, " and He came and we went by and we ve been going by ever since." l 2. The joy of the Lord is our strength for service. o man can do his work well unless his heart is in it ; and for a man to put heart into it he must enjoy it ; and to enjoy it he must feel that it is congenial that is to say, the three essential elements of successful service are fitness, enjoyment, enthusiasm. ow, God has a work for all that is in harmony with the best powers of each ; a work about which we can say, " I delight to do thy will, O my God"; and a work, therefore, which we can do " with all our might." That work is God s work, the service which engages the energies of the blessed God, which angels rejoice over, and for the joy of completing which the Redeemer endured the cross and despised the shame the work of rescuing men from sin and making them happy in God s love. ^| Observe the profound wisdom of ehemiah s injunction. The distress of the people was not unnatural, neither was it excessive. It might, however, through indulgence in it, have become excessive and unreal. The surest test by which to dis tinguish between true penitence and spasmodic emotion is to set a man about the common duties of life. If, amid the distractions of these things, he loses his contrition, it is evident that he never was earnestly contrite ; that his was mere excited sensibility and not inward feeling. And even a true emotion requires to be directed into wholesome channels. There was hard work for these Jews to do ; the whole task of religious reformation lay before them. Their penitence needed to be husbanded for future motive, not wasted in floods of tears and the ecstasy of a common weeping. It may seem strange to us that a cold external commandment should have been the consideration by which they were bidden to self-restraint. But when people have lost their self-control it is only by an external influence that they can be recovered. If we have to do with hysterical persons, it is not along the line of their feeling that we restore them, but by definitely setting ourselves against it ; not by sympathizing with their emotion and by words of tenderness, but by the quick sharp rebuke, " Enough of this ; you must not give way." We recover the widowed mother to a, D, Gordon, Quiet Toilet m Servic4, 81.
- 95. 526 THE STREGTH OF JOY composure by bidding her, not indeed forget her dead husband, but remember her living children. We bring back stricken mourners to hope and usefulness by reminding them of imperative and healing duty. 1 f There is, no doubt, an element of truth in George Eliot s words, " Many a good piece of work is done with a sad heart," and the lines of Matthew Arnold embody a similar lesson : Tasks in hours of insight willed May be in hours of gloom fulfilled Still, as a general rule, it will be found that there is nothing more unfavourable to efficient or successful work than despondency or sadness. A joyless workman is seldom a good workman ; he does not work vigorously, he has no pleasure in his work, and consequently he is very likely to tire of it. Joy is the source of strength. Gladness is the secret of efficiency. Light-heartedness makes work easy. If our spirits begin to flag, we shall not conquer difficulties. If we lose heart, we shall win no victories, " If the arm is to smite with vigour," says Dr. Maclaren, " it must smite at the bidding of a calm and light heart." ow with no care or fear, Because I feel Thee near, Because my hands were not reached out in vain, I may from out my calm Reach humbly out some balm, Some peace, some light to others in their pain. 3. The joy of the Lord is our strength for endurance. We are too weak to endure the discipline of life unless we have the present earnest of the future reward. Sorrows make us strong by break ing us away from the enervating influences of the world s life ; but stronger for endurance is this joy which springs out of sorrow. It was this joy that shone out in the martyr ages, and filled the martyrs souls with the peace of God, and it is the earnest and foretaste now of the blessedness of those who, being faithful to the end, shall fully " enter into the joy of their Lord." ^f Learn to live with the contentment of those who have already found their portion, who see their way now through
- 96. eternity. And ateach step of your way, when things are very dark with you and the light has died off from all you took pleasure 1 A. Mackenaal. EHEMIAH vm. 10 527 in, when men are wondering how they can speak a word of comfort to you, you can Btill say, " The lines are fallen unto me in pleasant places ; yea, I have a goodly heritage ! " You are deter mined to read all God s dealings with you in the light of His prime gift; and you know well enough that the want of some things is a part of the " all things " that God bestows. You can, each one of you, go to God now and say with a confidence no creature can challenge, " Thou shalt guide me with thy counsel, ind afterward receive me to glory." l Waiting on Him who knows us and our need, Most need have we to dare not, nor desire, But as He giveth, softly to suspire Against His gift, with no inglorious greed, For this is joy, tho still our joys recede; And, as in octaves of a noble lyre, To move our minds with His, and clearer, higher, Sound forth our fate; for this is strength indeed. Thanks to His love let earth and man dispense In smoke of worship when the heart is stillest, A praying more than prayer : " Great good have I, Till it be greater good to lay it by; or can I lose peace, power, permanence, For these smile on me from the thing Thou wiliest ! " ? 1 Marcus Dods. * Frank Dempster Sherman. SIMEO , "THE JOY OF THE LORD IS OUR STRE GTH ehemiah 8:10. The joy of the Lord is your strength.
- 97. THE preaching ofGod’s word is a very ancient ordinance. In the context we have a description of the manner in which ehemiah conducted it. These means of instruction were useful in that day; nor are they less necessary in every place and age. People need, not only reproof for what is wrong, but direction in what is right. The Jews wept bitterly at the hearing of the law; but ehemiah corrected their sorrow as ill-timed, and exhorted them to rejoice in God, who had done so great things for them. Let us observe, I. What reason we have to rejoice in the Lord— God is often said to rejoice over his people [ ote: Zephaniah 3:17.]; but the joy here spoken of must be understood rather of that which we feel in the recollection of God’s goodness towards us. The Jews at that season had special cause for joy in God— [They had been miraculously delivered from Babylon. This temple had been rebuilt in twenty years, and the worship of God restored; and now, after seventy years more, the wall of the city was finished. They had been enabled to surmount innumerable difficulties [ ote: ehemiah 4:17.]: they had prospered, even to a miracle, in their endeavours [ ote: ehemiah 6:16.]. These were tokens of the divine favour, and pledges of its continuance. They were therefore called upon to rejoice with gratitude and confidence: nor was their sorrow, however just, to exclude this joy.] Such reason also have all the Lord’s people to rejoice in the Lord— [They have experienced a redemption from sorer captivity, and been delivered by more stupendous means — — — Every day’s preservation too from their numerous enemies is, as it were, a miracle; yet the work of their souls is carried on in spite of enemies, yea, is expedited through the means used to defeat it. Surely then they should say, like the Church of old, “The Lord hath done great things for us, whereof we are glad [ ote: Psalms 126:3.].” Moreover, these mercies are pledges to them, and earnests of yet richer blessings. They may well confide in so good and gracious a God. They have indeed still great cause for sorrow on account of their past violations of the law; yet is it their duty to rejoice, yea to “rejoice always in the Lord [ ote: Philippians 4:4.].”] To promote and encourage this, we proceed to shew, II. In what respects this joy is our strength— We are as dependent on the frame of our minds as on the state of our bodies. Joy in God produces very important effects:
- 98. 1. It disposesfor action— [Fear and sorrow depress and overwhelm the soul [ ote: Isaiah 57:16.]: they enervate and benumb all our faculties; they keep us from attending to any encouraging considerations [ ote: Exodus 6:9.]; they disable us from extending relief to others [ ote: Job 2:13.]; they indispose us for the most necessary duties [ ote: Luke 22:45.]. We cannot pray, or speak, or do any thing with pleasure. On the contrary, a joyous frame exhilarates the soul [ ote: Proverbs 17:22.]. David well knew the effect it would produce [ ote: Psalms 51:12-13.]: and every one may safely adopt his resolution, “I will run the way of thy commandments, when thou shalt enlarge my heart [ ote: Psalms 119:32.].”] 2. It qualifies for suffering— [When the spirit is oppressed, the smallest trial is a burthen. In those seasons we are apt to fret and murmur both against God and man. We consider our trials as the effects of divine wrath; or, overlooking God, we vent our indignation against the instruments he uses. But when the soul is joyous, afflictions appear light [ ote: Hebrews 10:34; Hebrews 12:2.]. How little did Paul and Silas regard their imprisonment [ ote: Acts 16:25.]! How willing was Paul to lay down his very life for Christ [ ote: Acts 20:24.]! This accords with the experience of every true Christian [ ote: Romans 5:2-3 and 2 Corinthians 6:10.].] Application— 1. Let us not be always brooding over our corruptions— [Seasonable sorrows ought not to be discouraged: but we should never lose sight of all that God has done for us. It is our privilege to walk joyfully before the Lord [ ote: Psalms 138:5; Psalms 149:5; Psalms 89:15-16.]. If we abounded more in praise, we should more frequently be crowned with victory [ ote: 2 Chronicles 20:21-22.].] 2. Let us, however, carefully guard against the fresh incursions of sin— [It is sin that hides the Lord from our eyes [ ote: Isaiah 59:2.]. Joy will not consist with indulged sin [ ote: Psalms 66:18.]. Let us then “mortify our earthly members,” and our besetting sins. Let us be girt with our armour, whilst we work with our hands [ ote: ehemiah 4:17-18.] — — — or ever grieve the Holy Spirit, lest we provoke him to depart from us.] 3. Let us be daily going to God through Christ— [If ever we rejoice in God at all, it must be through the Lord Jesus Christ [ ote: Romans 5:11.]. It is through Christ alone that our past violations of the law can be forgiven [ ote: Colossians 1:20.]. It is through Christ alone that the good work can be perfected in our hearts [ ote: Hebrews 12:2.]. And, since “all things are through
- 99. him, and fromhim, let them be to him also [ ote: Romans 11:36.].”] MACLARE , "READI G THE LAW WITH TEARS A D JOY THE JOY OF THE LORD ehemiah 8:10. Judaism, in its formal and ceremonial aspect, was a religion of gladness. The feast was the great act of worship. It is not to be wondered at, that Christianity, the perfecting of that ancient system, has been less markedly felt to be a religion of joy; for it brings with it far deeper and more solemn views about man in his nature, condition, responsibilities, destinies, than ever prevailed before, under any system of worship. And yet all deep religion ought to be joyful, and all strong religion assuredly will be so. Here, in the incident before us, there has come a time in ehemiah’s great enterprise, when the law, long forgotten, long broken by the captives, is now to be established again as the rule of the newly-founded commonwealth. aturally enough there comes a remembrance of many sins in the past history of the people; and tears not unnaturally mingle with the thankfulness that again they are a nation, having a divine worship and a divine law in their midst. The leader of them, knowing for one thing that if the spirits of his people once began to flag, they could not face nor conquer the difficulties of their position, said to them, ‘This day is holy unto the Lord: this feast that we are keeping is a day of devout worship; therefore mourn not, nor weep: go your way; eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared; neither be ye sorry, for the joy of the Lord is your strength.’ You will make nothing of it by indulgence in lamentation and in mourning. You will have no more power for obedience, you will not be fit for your work, if you fall into a desponding state. Be thankful and glad; and remember that the purest worship is the worship of God-fixed joy, ‘the joy of the Lord is your strength.’ And that is as true, brethren! with regard to us, as it ever was in these old times; and we, I think, need the lesson contained in this saying of ehemiah’ s, because of some prevalent tendencies amongst us, no less than these Jews did. Take some simple thoughts suggested by this text which are both important in themselves and needful to be made emphatic because so often forgotten in the ordinary type of Christian character. They are these. Religious Joy is the natural result of faith. It is a Christian duty. It is an important element in Christian strength. I. Joy in the Lord is the natural result of Christian Faith. There is a natural adaptation or provision in the Gospel, both by what it brings to us and by what it takes away from us, to make a calm, and settled, and deep gladness, the prevalent temper of the Christian spirit. In what it gives us, I say, and in what it takes away from us. It gives us what we call well a sense of acceptance with God, it gives us God for the rest of our spirits, it gives us the communion with Him which in proportion as it is real, will be still, and in proportion as it is still, will be all bright and joyful. It takes away from us the fear that lies before us, the strifes that lie within us, the desperate conflict that is waged between a man’s conscience and his inclinations, between his will and his passions, which tears the heart asunder, and always makes sorrow and tumult wherever it comes. It takes away the
- 100. sense of sin.It gives us, instead of the torpid conscience, or the angrily-stinging conscience-a conscience all calm from its accusations, with all the sting drawn out of it:-for quiet peace lies in the heart of the man that is trusting in the Lord. The Gospel works joy, because the soul is at rest in God; joy, because every function of the spiritual nature has found now its haven and its object; joy, because health has come, and the healthy working of the body or of the spirit is itself a gladness; joy, because the dim future is painted {where it is painted at all} with shapes of light and beauty, and because the very vagueness of these is an element in the greatness of its revelation. The joy that is in Christ is deep and abiding. Faith in Him naturally works gladness. I do not forget 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. ‘As sorrowful, yet always rejoicing,’ is the rule of the Christian life. If we think of what our faith does; of the light that it casts upon our condition, upon our nature, upon our responsibilities, upon our sins, and upon our destinies, we can easily see how, if gladness be one part of its operation, no less really and truly is sadness another. Brethren! all great thoughts have a solemn quiet in them, which not unfrequently merges into a still sorrow. There is nothing more contemptible in itself, and there is no more sure mark of a trivial nature and a trivial round of occupations, than unshaded gladness, that rests on no deep foundations of quiet, patient grief; grief, because I know what I am and what I ought to be; grief, because I have learnt the ‘exceeding sinfulness of sin’; grief, because, looking out upon the world, I see, as other men do not see, hell-fire burning at the back of the mirth and the laughter, and know what it is that men are hurrying to! Do you remember who it was that stood by the side of the one poor dumb man, whose tongue He was going to loose, and looking up to heaven, sighed before He could say, ‘Be opened’? Do you remember that of Him it is said, ‘God hath anointed Thee with the oil of gladness above Thy fellows’; and also, ‘a Man of sorrows, and acquainted with grief’? And do you not think that both these characteristics are to be repeated in the operations of His Gospel upon every heart that receives it? And if, by the hopes it breathes into us, by the fears that it takes away from us, by the union with God that it accomplishes for us, by the fellowship that it implants in us, it indeed anoints us all ‘with the oil of gladness’; yet, on the other hand, by the sense of mine own sin that it teaches me; by the conflict with weakness which it makes to be the law of my life; by the clear vision which it gives me of ‘the law of my members warring against the law of my mind, and bringing me into subjection’; by the intensity which it breathes into all my nature, and by the thoughts that it presents of what sin leads to, and what the world at present is, the Gospel, wheresoever it comes, will infuse a wise, valiant sadness as the very foundation of character. Yes, joy, but sorrow too! the joy of the Lord, but sorrow as we look on our own sin and the world’s woe! the head anointed with the oil of gladness, but also crowned with thorns! These two are not contradictory. These two states of mind, both of them the natural operations of any deep faith, may co-exist 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 thundercloud, all streaked with bars of sunshine, that pierce into its deepest depths. The joy lives in the midst of the sorrow; the sorrow springs from the
- 101. same root asthe gladness. The two do not clash against each other, or reduce the emotion to a neutral indifference, but they blend into one another; just as, in the Arctic regions, deep down beneath the cold snow, with its white desolation and its barren death, you will find the budding of the early spring flowers and the fresh green grass; just as some kinds of fire burn below the water; just as, in the midst of the barren and undrinkable sea, there may be welling up some little fountain of fresh water that comes from a deeper depth than the great ocean around it, and pours its sweet streams along the surface of the salt waste. Gladness, because I love, for love is gladness; gladness, because I trust, for trust is gladness; gladness, because I obey, for obedience is a meat that others know not of, and light comes when we do His will! But sorrow, because still I am wrestling with sin; sorrow, because still I have not perfect fellowship; sorrow, because mine eye, purified by my living with God, sees earth, and sin, and life, and death, and the generations of men, and the darkness beyond, in some measure as God sees them! And yet, the sorrow is surface, and the joy is central; 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. For the Christian life is all like one of those sweet spring showers in early April, when the rain-drops weave for us a mist that hides the sunshine; and yet the hidden sun is in every sparkling drop, and they are all saturated and steeped in its light. ‘The joy of the Lord’ is the natural result and offspring of all Christian faith. II. And now, secondly, the ‘joy of the Lord’ or rejoicing in God, is a matter of Christian duty. It is a commandment here, and it is a command in the ew Testament as well. ‘ either be ye sorry, for the joy of the Lord is your strength.’ I need not quote to you the frequent repetitions of the same injunction which the Apostle Paul gives us, ‘Rejoice in the Lord always, and again I say, Rejoice’; ‘Rejoice evermore,’ and the like. The fact that this joy is enjoined us suggests to us a thought or two, worth looking at. You may say with truth, ‘My emotions of joy and sorrow are not under my own control: I cannot help being glad and sad as circumstances dictate.’ But yet here it lies, a commandment. It is a duty, a thing that the Apostle enjoins; in which, of course, is implied, that somehow or other it is to a large extent within one’s own power, and that even the indulgence in this emotion, and the degree to which a Christian life shall be a cheerful life, is dependent in a large measure on our own volitions, and stands on the same footing as our obedience to God’s other commandments. We can to a very great extent control even our own emotions; but then, besides, we can do more than that. It may be quite true, that you cannot help feeling sorrowful in the presence of sorrowful thoughts, and glad in the presence of thoughts that naturally kindle gladness. But I will tell you what you can do or refrain from doing- you can either go and stand in the light, or you can go and stand in the shadow. You can either fix your attention upon, and make the predominant subject of your religious contemplations, a truth which shall make you glad and strong, or a half- truth, which shall make you sorrowful, and therefore weak. Your meditations may either centre mainly upon your own selves, your faults and failings, and the like; or they may centre mainly upon God and His love, Christ and His grace, the Holy Spirit and His communion. You may either fill your soul with joyful thoughts, or
- 102. though a trueChristian, a real, devout, God-accepted believer, you may be so misapprehending the nature of the Gospel, and your relation to it, its promises and precepts, its duties and predictions, as that the prevalent tinge and cast of your religion shall be solemn and almost gloomy, and not lighted up and irradiated with the felt sense of God’s presence-with the strong, healthy consciousness that you are a forgiven and justified man, and that you are going to be a glorified one. And thus far {and it is a long way} by the selection or the rejection of the appropriate and proper subjects which shall make the main portion of our religious contemplation, and shall be the food of our devout thoughts, we can determine the complexion of our religious life. Just as you inject colouring matter into the fibres of some anatomical preparation; so a Christian may, as it were, inject into all the veins of his religious character and life, either the bright tints of gladness or the dark ones of self-despondency; and the result will be according to the thing that he has put into them. If your thoughts are chiefly occupied with God, and what He has done and is for you, then you will have peaceful joy. If, on the other hand, they are bent ever on yourself and your own unbelief, then you will always be sad. You can make your choice. Christian men, the joy of the Lord is a duty. It is so because, as we have seen, it is the natural effect of faith, because we can do much to regulate our emotions directly, and much more to determine them by determining what set of thoughts shall engage us. A wise and strong faith is our duty. To keep our emotional nature well under control of reason and will is our duty. To lose thoughts of ourselves in God’s truth about Himself is our duty. If we do these things, we cannot fail to have Christ’s joy remaining in us, and making ours full. If we have not that blessed possession abiding with us, which He lived and died to give us, there is something wrong in us somewhere. It seems to me that this is a truth which we have great need, my friends, to lay to heart. It is of no great consequence that we should practically confute the impotent old sneer about religion as being a gloomy thing. One does not need to mind much what some people say on that matter. The world would call ‘the joy of the Lord’ gloom, just as much as it calls ‘godly sorrow’ gloom. But we are losing for ourselves a power and an energy of which we have no conception, unless we feel that joy is a duty, and unless we believe that not to be joyful in the Lord is, therefore, more than a misfortune, it is a fault. I do not forget that the comparative absence of this happy, peaceful sense of acceptance, harmony, oneness with God, springs sometimes from temperament, and depends on our natural disposition. Of course the natural character determines to a large extent the perspective of our conceptions of Christian truth, and the colouring of our inner religious life. I do not mean to say, for a moment, that there is one uniform type to which all must be conformed, or they sin. There is indeed one type, the perfect manhood of Jesus, but it is all comprehensive, and each variety of our fragmentary manhood finds its own perfecting, and not its transmutation to another fashion of man, in being conformed to Him. Some of us are naturally fainthearted, timid, sceptical of any success, grave, melancholy, or hard to stir to any emotion. To such there will be an added difficulty in making quiet confident joy any very familiar guest in their home or in their place of prayer. But even such should remember that the ‘powers of the world to come,’ the energies of the Gospel, are
- 103. given to usfor the very express purpose of overcoming, as well as of hallowing, natural dispositions. If it be our duty to rejoice in the Lord, it is no sufficient excuse to urge for not responding to the reiterated call, ‘I myself am disposed to sadness.’ Whilst making all allowances for the diversities of character, which will always operate to diversify the cast of the inner life in each individual, we think that, in the great majority of instances, there are two things, both faults, which have a great deal more to do with the absence of joy from much Christian experience, than any unfortunate natural tendency to the dark side of things. 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. There is an actual deficiency in our faith. Oh, brethren! it is not to be wondered at that Christians do not find that the Lord with them is the Lord their strength and joy, as well as the Lord ‘their righteousness’; when the amount of their fellowship with Him is so small, and the depth of it so shallow, as we usually find it. The first true vision that a sinful soul has of God, the imperfect beginnings of religion, usually are accompanied with intense self-abhorrence, and sorrowing tears of penitence. A further closer vision of the love of God in Jesus Christ brings with it ‘joy and peace in believing.’ But the prolongation of these throughout life requires the steadfast continuousness of gaze towards Him. It is only where there is much faith and consequent love that there is much joy. Let us search our own hearts. If there is but little heat around the bulb of the thermometer, no wonder that the mercury marks a low degree. If there is but small faith, there will not be much gladness. The road into Giant Despair’s castle is through doubt, which doubt comes from an absence, a sinful absence, in our own experience, of the felt presence of God, and the felt force of the verities of His Gospel. But then, besides that, there is another fault: not a fault in the sense of crime or sin, but a fault {and a great one} in the sense of error and misapprehension. We as Christians do not take the position which we have a right to take and that we are bound to take. Men venture themselves upon God’s word as they do on doubtful ice, timidly putting a light foot out, to feel if it will bear them, and always having the tacit fear, ‘ ow, it is going to crack!’ You must cast yourselves on God’s Gospel with all your weight, without any hanging back, without any doubt, without even the shadow of a suspicion that it will give-that the firm, pure floor will give, and let you through into the water! A Christian shrink from saying what the Apostle said, ‘I know in whom I have believed, and am persuaded that He is able to keep that which I have committed to Him until that day’! A Christian fancy that salvation is a future thing, and forget that it is a present thing! A Christian tremble to profess ‘assurance of hope,’ forgetting that there is no hope strong enough to bear the stress of a life’s sorrows, which is not a conviction certain as one’s own existence! Brethren! understand that the Gospel is a Gospel which brings a present salvation; and try to feel that it is not presumption, but simply acting out the very fundamental principle of it, when you are not afraid to say, ‘I know that my Redeemer is yonder, and I know that He loves me!’ Try to feel, I say, that by faith you have a right to take that position, ‘ ow, we know that we are the sons of God’; that you have a right to claim for yourselves, and that you are falling beneath the loftiness of the gift that is given to you unless you do claim for yourselves, the place of sons, accepted, loved, sure to be glorified at God’s right hand. Am I teaching presumption? am I
- 104. teaching carelessness, ora dispensing with self-examination? o, but I am saying this: If a man have once felt, and feel, in however small and feeble a degree, and depressed by whatsoever sense of daily transgressions, if he feel, faint like the first movement of an imprisoned bird in its egg, the feeble pulse of an almost imperceptible and fluttering faith beat-then that man has a right to say, ‘God is mine!’ As one of our great teachers, little remembered now said, ‘Let me take my personal salvation for granted’-and what? and ‘be idle?’ o; ‘and work from it.’ Ay, brethren! a Christian is not to be for ever asking himself, ‘Am I a Christian?’ He is not to be for ever looking into himself for marks and signs that he is. He is to look into himself to discover sins, that he may by God’s help cast them out, to discover sins that shall teach him to say with greater thankfulness, ‘What a redemption this is which I possess!’ but he is to base his convictions that he is God’s child upon something other than his own characteristics and the feebleness of his own strength. He is to have ‘joy in the Lord’ whatever may be his sorrow from outward things. And I believe that if Christian people would lay that thought to heart, they would understand better how the natural operation of the Gospel is to make them glad, and how rejoicing in the Lord is a Christian duty. III. And now with regard to the other thought that still remains to be considered, namely, that rejoicing in the Lord is a source of strength,-I have already anticipated, fragmentarily, nearly all that I could have said here in a more systematic form. All gladness has something to do with our efficiency; for it is the prerogative of man that his force comes from his mind, and not from his body. That old song about a sad heart tiring in a mile, is as true in regard to the Gospel, and the works of Christian people, as in any other case. If we have hearts full of light, and souls at rest in Christ, and the wealth and blessedness of a tranquil gladness lying there, and filling our being; work will be easy, endurance will be easy, sorrow will be bearable, trials will not be so very hard, and above all temptations we shall be lifted, and set upon a rock. If the soul is full, and full of joy, what side of it will be exposed to the assault of any temptation? If the appeal be to fear, the gladness that is there is an answer. If the appeal be to passion, desire, wish for pleasure of any sort, there is no need for any more-the heart is full. And so the gladness which rests in Christ will be a gladness which will fit us for all service and for all endurance, which will be unbroken by any sorrow, and, like the magic shield of the old legends, invisible, impenetrable, in its crystalline purity will stand before the tempted heart, and will repel all the ‘fiery darts of the wicked.’ ‘The joy of the Lord is your strength,’ my brother! othing else is. o vehement resolutions, no sense of his own sinfulness, nor even contrite remembrance of past failures, ever yet made a man strong. It made him weak that he might become strong, and when it had done that it had done its work. 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. 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 your strength.’ Well, then! there are two questions: How comes it that so much of the world’s joy is weakness? and how comes it that so much of the world’s notion of religion is gloom and sadness? Answer them for yourselves, and remember: you are weak unless you
- 105. are glad; youare not glad and strong unless your faith and hope are fixed in Christ, and unless you are working from and not towards the sense of pardon, from and not towards the conviction of acceptance with God! 11 The Levites calmed all the people, saying, “Be still, for this is a holy day. Do not grieve.” GILL, "So the Levites stilled all the people,.... Made them quiet and easy, being backed by the governor: saying, hold your peace; refrain from weeping and mourning: for the day is holy; a festival, set apart for joy and gladness: neither be ye grieved; inwardly; as they were not to show any signs of sorrow outwardly, so they were not to cherish grief inwardly. K&D, "Neh_8:11 The Levites also strove to pacify the people, saying: “Hold your peace, i.e., give over weeping, for the day is holy; neither be ye grieved.” BE SO , " ehemiah 8:11-12. So the Levites stilled the people — Whose passions, being once raised, could not very soon be composed. Saying, Hold your peace, for the day is holy — Cease from weeping and mournful cries, and turn your lamentations into thanksgivings. And the people went their way to eat, &c. — Their weeping was stilled, and they complied with the directions that were given them. Because they understood the words that were declared to them — Because they now knew God’s will, and their own duty, which they were resolved to practise. This gave them ground of hope and trust in God’s mercy, and consequently of just and great joy. TRAPP, " ehemiah 8:11 So the Levites stilled all the people, saying, Hold your peace, for the day [is] holy; neither be ye grieved. Ver. 11. So the Levites stilled all the people] Made them hold their tongues, and forbear their groans and moans, the expressions of their great grief conceived for
- 106. their sins, makinga wailing like the dragons, mourning as the owls, and saying, "Look away from me; I will weep bitterly, labour not to comfort me," &c., Micah 1:8, Isaiah 22:4. But these holy Levites did comfort them, and quiet them. Saying, Hold your peace] Or, Sit; peace, and be still. For the day is holy] And God loves not the bread of mourners for a sacrifice, is like as none might come into the court of Persia in mourning weeds, Esther 4:4. See ehemiah 8:9. either be ye grieved] It seems their hearts were even leavened and soured with sorrow, as David’s was, Psalms 73:21. WHEDO , "11. Stilled all the people — Hushed their loud lamentation. The call to observe the feast of trumpets, and the comforting words that accompanied it, cheered and strengthened the hearts of the people, and they went forth to enjoy the rest of the day with becoming festivity. PETT, " ehemiah 8:11 ‘So the Levites stilled all the people, saying, “Hold your peace, for the day is holy, nor be you grieved.” ehemiah and Ezra would have spoken to the people as a whole, or possibly through their leaders. It was the Levites who went among the people (as they had when Ezra read the Law) and gave more personal teaching. They too called on the people to cease their weeping because the day was holy to YHWH and therefore to be rejoiced in. It was not a day in which to be grieving, but a day for joy. 12 Then all the people went away to eat and drink, to send portions of food and to celebrate with great joy, because they now understood the words that had been made known to them.
- 107. GILL, "And allthe people went their way to eat and to drink,.... Freely and cheerfully: and to send portions; to the poor, who had nothing to eat and drink: and to make great mirth; with music, vocal and instrumental: because they had understood the words that were declared unto them; the meaning of the several laws read and explained unto them, whereby they better understood their duty, and in what instances and in what manner it was to be performed; how much more reason is there for joy and gladness, when the Gospel, and the doctrines of it, are clearly known and understood? Psa_89:15. HE RY, "The assembly complied with the directions that were given them. Their weeping was stilled (Neh_8:11) and they made great mirth, Neh_8:12. Note, We ought always to have such a command of every passion as that, however it may break out, it may soon be restrained and called in again when we are convinced that it is either unreasonable or unseasonable. He that has such a rule as this over his own spirit is better than the mighty. Observe, (1.) After they had wept they rejoiced. Holy mourning makes way for holy mirth; those that sow in tears shall reap in joy; those that tremble at the convictions of the word may triumph in the consolations of it. (2.) The ground of their joy was very good. They made mirth, not because they had the fat to eat and the sweet to drink, and a great deal of good company, but because they had understood the words that were declared to them. note, [1.] To have the holy scriptures with us, and helps to understand them, is a very great mercy, which we have abundant reason to rejoice in. Bibles and ministers are the joy of God's Israel. [2.] The better we understand the word of God the more comfort we shall find in it; for the darkness of trouble arises from the darkness of ignorance and mistake. When the words were first declared to them they wept; but, when they understood them, they rejoiced, finding at length precious promises made to those who repented and reformed and that therefore there was hope in Israel. K&D, "Neh_8:12 This address had its effect. The people went their way, some to their houses, some to their lodgings, to partake of festal repasts, and to keep the feast with joy; “for they gave heed to the words that were declared to them,” i.e., they took to heart the address of Nehemiah, Ezra, and the Levites. COFFMA , ""And all the people went their way ... to make great mirth" ( ehemiah 8:12). The reason for this great joy is stated in the words, "Because they had understood the words that were declared unto them." What a glimpse of the ew Covenant there is in this! The great and eternal principle of holy religion is this, as Jesus stated it, "That my joy may be in you, and that your joy may be full" (John 15:11). From one end to the other, the ew Testament is a shout of joy. The angelic chorus sang it the night the Christ was born; and an angel of God declared
- 108. to the shepherds;"Behold, I bring you tidings of great joy that shall be to all people" (Luke 2:10). TRAPP, " ehemiah 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. Ver. 12. And all the people went their way to eat] To do all that they were directed to do. They had been in the furnace of mortification; and now they were willing to be cast into the mould of God’s word, and to be whatsoever the Lord would have them to be. They were only his clay and wax, a willing people, waiting for his law. And to make great mirth] i.e. All kind of honest jollity; for the better exciting their hearts to true thankthlness. Because they had understood the words] ot the threatenings only to the refractory, but the promises also to the penitent and obedient. The Levites had taught them, doubtless, as the truth is in Jesus, that God therefore threateneth that he may not punish, and desireth to be disarmed, Amos 4:12; that he giveth to do what he commandeth to be done; that his mercy is from everlasting to everlasting to them that fear him, to them that keep his covenant, and that think upon his commandments to do them, qui faciunt praecepta, etsi non perfieiant, that are doing at it, though they are far from perfection, Psalms 103:18. This was very comfortable; this put into them that joy of the Lord which was their strength; this more cheered them than all their good cheer of their peace offerings. PETT, " ehemiah 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 to them.’ In consequence of the ministrations of ehemiah, Ezra and the Levites the people responded, putting aside their weeping in order to eat and drink, and rejoice before YHWH. And they ensured that portions of food and drink were supplied to those who had none, as had been required. But it was not done heedlessly or carelessly. It was done because they understood the word that had been declared to them. They recognised that weeping was no longer in order because they had received forgiveness, and were now securely enjoying His covenant protection. In the words of the Psalmist, ‘For his anger is but a moment. In his favour is life. Weeping may endure for a night, but joy comes in the morning (Psalms 30:5). There is a lesson for us all here in that we too should know times of weeping when we sin and displease God. But we must then be ready to accept His forgiveness and not continue in mourning over sin. Rather we should rejoice in the forgiveness that is ours through Him, and go forward in the joy of the Lord. While weeping has its
- 109. place, the Christianlife should on the whole be one of continual joy, even when circumstances are hard. 13 On the second day of the month, the heads of all the families, along with the priests and the Levites, gathered around Ezra the teacher to give attention to the words of the Law. BAR ES, "To understand - Rather, “to consider.” GILL, "And on the second day were gathered together,.... The second day of the month, and of the new year, the day after the feast of blowing of trumpets, and after the law had been read and explained: the chief of the fathers of all the people: heads of tribes and families: the priests and the Levites; who, though they were instructors of others, needed to be taught themselves, of which they were sensible: and therefore came unto Ezra the scribe, even to understand the words of the law; some things in it, which, upon reading the day before, they observed had some difficulty in them, and which they did not clearly and thoroughly understand; and therefore applied to Ezra, a ready scribe in the law, for better information, and that they might be better able to teach the people; which was highly commendable in them. HE RY, " The people's renewed attendance upon the word. They had spent the greatest part of one day in praying and hearing, and yet were so far from being weary of that new moon and sabbath that the next day after, though it was no festival, the chief of them came together again to hear Ezra expound (Neh_8:13), which they found more delightful and gainful than any worldly pleasure or profit whatsoever. Note, The more we converse with the word of God, if we rightly understand it and be affected with it, the more we shall covet to converse with it, and to increase in our acquaintance with it, saying, How sweet are thy words unto my mouth! Those that understand the scriptures well will still be desirous to understand them better. Now the priests and the Levites themselves came with the chief of the people to Ezra, that prince of expositors, to understand the words of the law, or, as it is in the margin, that they might instruct in the words of the law; they came to be taught themselves, that they might be qualified to teach others. Observe, 1. Though, on the first day, Ezra's humility had set them on his
- 110. right hand andon his left, as teachers with him (Neh_8:4, Neh_8:7), yet now, they being by trial made more sensible than ever of their own deficiencies and his excellencies, on the second day their humility set them at Ezra's feet, as learners of him. 2. Those that would teach others must themselves receive instructions. Priests and Levites must be taught first and then teach. K&D, "Celebration of the feast of tabernacles. - Neh_8:13 On the second day were gathered together the heads of the houses of all the people, of the priests, and of the Levites to Ezra the scribe, to attend to the words of the law. The infinitive יל ִⅴ ְשׂ ַה ְל may indeed be taken (as by Bertheau) as the continuation of the finite verb, instead of as infinitive absolute (Ewald, §352, c); this is, however, admissible only in cases where the second verb either states what must be done, or further describes the condition of affairs, while יל ִⅴ ְשׂ ַה ְל here states the purpose for which the heads of the people, etc. assembled themselves unto Ezra. Hence we take יל ִⅴ ְשׂ ַה ְל in its usual meaning, and the w before it as explicative. ל ֶא יל ִⅴ ְשׂ ִ,ה as in Psa_41:1, expresses taking an attentive interest in anything. They desired to be further and more deeply instructed in the law by Ezra. COFFMA , "Verse 13 REGARDI G THE SECO D DAY OF THE SEVE TH MO TH "And on the second day were gathered together the heads of fathers' houses of all the people, the priests, and the Levites unto Ezra the scribe, even to give attention to the words of the law. And they found written in the law, how that Jehovah had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month; and that they should publish and proclaim it in all their cities, and in Jerusalem, saying, Go forth into the mount, and fetch olive branches, and branches of wild olive, 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, and in their courts, and in the courts of the house of God, and in the broad place of the water gate, and in the broad place of the gate of Ephraim. And all the assembly of them that had come again out of the captivity made booths, and dwelt in the booths: for since the days of Jeshua the son of un unto that day had not the children of Israel done so. 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 was a solemn assembly, according unto the ordinance." BE SO , " ehemiah 8:13. On the second day were gathered to him the chief of the fathers, the priests, &c. — Thus manifesting both humility and serious godliness, in that they chose rather to confess their ignorance, in order that they might be instructed, than vainly to pretend to more knowledge than they had, and were more careful to learn and practise their duty than to preserve their reputation with the people. To understand the words of the law — That they might obtain a more perfect knowledge of some things, which they had heard, and partly knew before, and so might instruct the people in them.
- 111. ELLICOTT, "(13) Thechief of the fathers.— ot the vast multitude now, as the great feast was not yet. Even to understand.—To consider, or give attention to: that is, to learn the full meaning of the almost forgotten festival. The dwelling in booths had fallen into disuse. TRAPP, " ehemiah 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. Ver. 13. And on the second day] The next day after they had heard the law expounded, but were not so well satisfied in some points or cases: they "follow on to know the Lord," Hosea 6:3. Divine knowledge is as a great lady, that will not easily be acquainted with us but upon further suit, Proverbs 2:3-4. Were gathered together the chief of the fathers, &c.] Aeneas Sylvius was wont to say of knowledge, Popular men should esteem it as silver, noblemen as gold, princes prize it as pearls. The priests, and Levites] These teachers of others took no scorn to learn from Ezra, that perfect scribe. The wisest here know but in part; because we prophesy but in part, 1 Corinthians 13:9; that is, we are taught but imperfectly, and those that should show us the way are themselves to seek; to teach us to run to Ithiel, the arch- prophet, as that great wise man did, Proverbs 30:1. The greatest part of those things which we know is the least part of the things which we know not, as that father saith. Unto Ezra the scribe] Who was well instructed to the kingdom of God; and no less ready to throw out of his treasury, &c., Matthew 13:52. It is said of Tacitus, that he knew all that he should know of the affairs of the world; and that he was primus in Historia; first in history, and that ex eius ore nil temere excidit he cut up nothing rashly from his mouth. (Scalig.). Think the same of Ezra, and much more; he was an able teacher of the ablest teachers, a sacred oracle, a living library, the argutest and accuratest of men after the prophets; as Austin is said to have been after the apostles, in contemplation and disputation. Even to understand the words of the law] Which he had the day before expounded; and in some passages whereof they had a desire to be better resolved and satisfied. o man can possibly speak all at once, or deliver the mind of God so clearly and fully, but that there may be place left for cases and queries.
- 112. CO STABLE, "TheFeast of Tabernacles8:13-18 ote that the spiritually revived people had an insatiable appetite to learn more about God"s Word. This is a normal outcome of true revival. Perhaps part of what Ezra and his associates read to the people, or at least to the leaders, included Leviticus 23 ( ehemiah 8:13). In Leviticus 23 , God called on the Jews to observe the Feast of Tabernacles (Booths) on the fifteenth through the twenty-first days of the seventh month ( Leviticus 23:34-36). This was a happy celebration that looked back to the Israelites" years of wandering in the wilderness when they lived in booths that they made out of branches. The Contemporary English Version translators called this feast the Feast of Shelters. It also looked forward to the Israelites" entrance into, and permanent residence in, the Promised Land. Consequently, it would have had special significance for the returned exiles who now again had entered into the Promised Land after being absent from it for years. They had come through a kind of wilderness experience themselves. They even had to travel through a literal wilderness to get back to their land. ehemiah did not record whether the people also observed the Day of Atonement that fell on the tenth of the same month. Probably they did, since they were restoring the other Israelite institutions. Perhaps he passed over mentioning it because the Day of Atonement was a sad day in the Jewish year. It was the only fast among Israel"s festivals wherein the people afflicted themselves in repentance for their sins. ehemiah seems to have wanted in this chapter, and in the whole book, to emphasize the positive aspects of the restoration, namely, God"s faithfulness and the people"s joy. The restoration community had observed the Feast of Tabernacles previously ( Ezra 3:4). However, the present celebration was the most festive and well-attended one since Joshua had brought the Israelites into the Promised Land ( ehemiah 8:17). This reflects growing joy and spiritual strength among the Jews who returned from exile. "Let it be stressed, however, that it is joy in God. What we witness here is not the tacking on of vacuous festivity to an act of worship which is itself kept drab. The rejoicing is worship. What must be cultivated is a rejoicing together in the goodness of God." [ ote: McConville, p120.] The Law also prescribed the solemn assembly on the twenty-second of the month ( Leviticus 23:36). Probably this was the day when the people would have normally renewed their commitment to God formally. It was customary in the ancient ear East for citizens to regularly make such a commitment to their lord (suzerain) in such a fashion. "Today, even more, not just the pastors and "experts" but all believers should "do theology," reflecting together on the application of biblical, ethical principles to every area of life. To do theology or theologize is to apply biblical principles to every
- 113. aspect of life."[ ote: Breneman, p229.] "The sequence in chapter8 is striking: intellectual response to the Word ( ehemiah 8:1-8), emotional response to the Word ( ehemiah 8:9-12), and volitional response to the Word ( ehemiah 8:13-18)." [ ote: Getz, p690.] "The Word of God had a tremendous impact on the Restoration community. It pointed the people to their sin ( ehemiah 8:9), led them to worship ( ehemiah 8:12; ehemiah 8:14), and gave them great joy ( ehemiah 8:17)." [ ote: Laney, p104.] WHEDO , "THE FEAST OF TABER ACLES, ehemiah 8:13-18. 13. The second day — The second day of the month, the next day after the feast of the new moon. So interested had the people become in the reading of the law, that on the very next day after the feast the chief of the fathers, the principal elders and representatives of the nation, met again to continue the study of the law. There were manifest inconveniences in assembling the entire population, men, women, and children, as on the previous day, ( ehemiah 8:2,) and so only the chief representatives came together on the second day. Along with the principal fathers came also the priests and the Levites, for it was important that all of these should know the law. Bertheau and Keil construe the words the priests and the Levites with all the people, as genitive, (with ),ל after chief of the fathers; that is, chief fathers of the priests and of the Levites, as well as of all the people. According to this construction, not all the priests and Levites came, but only their chief elders or representatives. We prefer, however, to construe the words priests and Levites as subjects to the verb were gathered, and to understand that the priests and Levites assembled with the rest, not merely by their principal leaders, but in a body. It need not follow that all the priests and Levites were present, but rather the principal part of them. Unto Ezra the scribe — Who was profoundly versed in the law, and so capable of instructing all classes of the people. Even to understand — This states the purpose for which they came to Ezra. The vav, ( ),ו translated even, denotes that what follows is an additional and explanatory clause. Its force may be given thus : and (their coming to Ezra was) for the purpose of giving thoughtful attention ( )השׂכיל to the words of the law. PETT, "Occurrences On The Second Day Of The Seventh Month ( ehemiah 8:13- 16). The Feast of Trumpets being over, the majority of the people returned home in order to fulfil their daily work responsibilities, mainly in the fields and among the flocks and herds. This was especially necessary due to the time spent by the adult males on building the wall. But the aristocrats, priests and Levites, who did not have the same responsibilities, again gathered, on the day after the Feast, in order to hear
- 114. more of theTorah and what Ezra had to say concerning it. This was in fulfilment of the role assigned to him by the king of Persia. In consequence of this they found in Leviticus 23:40; Leviticus 23:42 the requirement for all Israel to live in booths over the Feast of Tabernacles. ehemiah 8:13 ‘And on the second day were gathered together the heads of fathers’ (houses) of all the people, the priests, and the Levites, to Ezra the scribe, even to give attention to the words of the Law.’ The second day was the day following the Feast of Trumpets (Rams’ Horns). On that day the leaders of tribes, sub-tribes, clans and wider families gathered together with the priests and Levites to hear a further reading of the Torah and to give attention to Ezra’s expounding of it. They may well have been aroused by the previous day’s experience to recognise their need to have a greater understanding so as to guide their people. Their unanimous response indicates Ezra’s special and unique position. Even the High Priest would presumably be present. PULPIT, " ehemiah 8:13 And on the second day were gathered together the chief of the fathers. At times it is true that "increase of appetite doth grow by what it feeds on." Once let the sweetness of the Divine word be tasted and appreciated, and there springs up in the heart instantly a desire for more—a wish to continue in the study—a feeling like that of the Psalmist when he said, "Lord, what love have I unto thy law: all the day long is my study in it" (Psalms 119:97). The Jews, taught by Ezra in the law of God on the first day of the month, return to him on the second, desirous of hearing more, hungering and thirsting after the word of life, of which they have felt the power and the excellency. To understand. Rather, "to consider," as in Psalms 41:1. 14 They found written in the Law, which the Lord had commanded through Moses, that the Israelites were to live in temporary shelters during the festival of the seventh month
- 115. BAR ES, "TheFeast of tabernacles had fallen into abeyance either entirely, or as regarded the dwelling in booths Neh_8:17, since the time when it was kept by Zerubbabel Ezr_3:4. It is evident that the observance of the Law, impossible during the captivity, was restored slowly and with difficulty after the return. CLARKE, "In the feast of the seventh month - That is, the feast of tabernacles, which was held in commemoration of the sojourning of their fathers in the wilderness after they had been delivered from the Egyptian bondage. Now, having been delivered from the Babylonish captivity, and the proper time of the year occurring, it was their especial duty to keep the same feast. GILL, "And they found written in the law which the Lord had commanded by Moses,.... The children of Israel, to be observed by them; either by hearing it read the day before, or by conversation with Ezra, they perceived it was enjoined in the law, particularly in Lev_23:39 that the children of Israel should dwell in booths, in the feast of the seventh month: which was the same month, and this the second day of it, and therefore the time drew near for keeping it; for it was to begin the fifteenth. HE RY 14-18, " The people's ready obedience to the word, in one particular instance, as soon as they were made sensible of their duty therein. It is probable that Ezra, after the wisdom of his God that was in his hand (Ezr_7:25), when they applied to him for instruction out of the law on the second day of the seventh month, read to them those laws which concerned the feasts of that month, and, among the rest, that of the feast of tabernacles, Lev_23:34; Deu_16:13. Ministers should preach not only that which is true and good, but that which is seasonable, directing to the work of the day in its day. Here is, 1. The divine appointment of the feast of tabernacles reviewed, Neh_8:14, Neh_8:15. They found written in the law a commandment concerning it. Those that diligently search the scriptures will find those things written there which they had forgotten or not duly considered. This feast of tabernacles was a memorial of their dwelling in tents in the wilderness, a representation of our tabernacle state in this world, and a type of the holy joy of the gospel church. The conversion of the nations to the faith of Christ is foretold under the figure of this feast (Zec_14:16); they shall come to keep the feast of tabernacles, as having here no continuing city. This feast was to be proclaimed in all their cities. The people were themselves to fetch boughs of trees (they of Jerusalem fetched them from the mount of Olives) and to make booths, or arbours, of them, in which they were to lodge (as much as the weather would permit) and to make merry during the feast. 2. This appointment religiously observed, Neh_8:16, Neh_8:17. Then we read and hear the word acceptably and profitably when we do according to what is written therein, when what appears to be our duty is revived after it has been neglected. (1.) They observed the ceremony: They sat in booths, which the priests and Levites set up in the courts of the temple; those that had houses of their own set up booths on the roofs of them, or in their courts; and those that had not such conveniences set them up in the streets. This feast had usually been observed (2Ch_5:3; Ezr_3:4), but never with such solemnity as now since Joshua's time, when they were newly settled, as they were now newly re-settled in Canaan. That man loves his house too well that cannot
- 116. find in hisheart to quit it, awhile, in compliance either with an ordinance or with a providence of God. (2.) They minded the substance, else the ceremony, how significant soever, would have been insignificant. [1.] They did it with gladness, with very great gladness, rejoicing in God and his goodness to them. All their holy feasts, but this especially, were to be celebrated with joy, which would be much for the honour of God, and their own encouragement in his service. [2.] They attended the reading and expounding of the word of God during all the days of the feast, v. 18. They improved their leisure for this good work. Spare hours cannot be better spent than in studying the scriptures and conversing with them. At this feast of tabernacles God appointed the law to be read once in seven years. Whether this was that year of release in which that service was to be performed (Deu_31:10, Deu_31:11) does not appear; however they spent all the days of the feast in that good work, and on the eighth day was a solemn assembly, as God had appointed, in which they finished the solemnity the twenty-second day of the month, yet did not separate, for the twenty-fourth day was appointed to be spent in fasting and prayer. Holy joy just not indispose us for godly sorrow any more than godly sorrow for holy joy. K&D, "Neh_8:14-16 And they found written in the law that the Lord had commanded Moses, that the children of Israel should dwell in booths in the feast of the seventh month; and that they should publish and proclaim in all their cities, and in Jerusalem, saying: “Go forth to the mount, and fetch olive branches, etc. to make booths, as it is written.” This statement is not to be understood as saying that the heads of the people sought in the law, fourteen days before the feast, for information as to what they would have to do, that they might prepare for the due celebration of the feast of tabernacles (Bertheau). The text only states that the heads of the people again betook themselves to Ezra on the second day, to receive from him instruction in the law, and that in reading the law they found the precept concerning the celebration of the festival in booths, i.e., they met with this precept, and were thereby induced to celebrate the approaching festival in strict accordance with its directions. The law concerning the feast of tabernacles, of which the essentials are here communicated, is found Lev_23:39-43. In Deu_16:13 they were only commanded to keep the feast with gladness. The particular of dwelling in booths or bowers is taken from Lev_23:43; the further details in Neh_8:15 relate to the carrying out of the direction: “He shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook” (Lev_ 23:43). Go to the mountain, a woody district, whence branches may be obtained. י ֵל ֲ,ע state constructive plural of ה ֶל ָ,ע leaf, foliage, here leafy boughs or branches of trees. תִיַ,ז the olive, ן ֶמ ֶשׁ ץ ֵ,ע the wild olive (oleaster), the myrtle, the palm, and branches of thick- leaved trees, are here mentioned (the two latter being also named in Leviticus). תוּב ָⅴ ַⅴ does not relate to the preparation of the booths, but to the precept that the feast should be kept in booths. In Neh_8:16 the accomplishment of the matter is related, presupposing a compliance with the proclamation sent out into all the cities in the land, and indeed so speedy a compliance that the booths were finished by the day of the feast. The object (the branches of Neh_8:15) must be supplied to יאוּ ִבָ ַו from the context. They 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 open space at the water-gate (see on Neh_
- 117. 8:3), and theopen space at the gate of Ephraim. On the situation of this gate, see rem. on Neh_3:8. The open space before it must be thought of as within the city walls. On these two public places, booths were probably made by those who had come to Jerusalem, but did not dwell there; while the priests and Levites belonging to other places would build theirs in the courts of the temple. BE SO , " ehemiah 8:14-15. And they found written in the law — Upon Ezra’s information, and through their discourse with him; that the children of Israel should dwell in booths — As a memorial of their dwelling in tents in the wilderness, a representation of the tabernacle state of God’s people in this world, and a type of the holy joy of the gospel church. They that diligently search the Scriptures, will find those things written there which they had forgotten, or not duly considered before. And that they should publish — That is, they also found that written; Saying, Go forth unto the mount, and fetch olive-branches — amely, the mount of Olives, which was next Jerusalem, and stored with olive-trees, and probably with the other trees here mentioned: for these trees seem to have been planted there, and in the neighbouring parts, principally for the use of the city in this very feast, which, though long neglected, ought to have been celebrated every year. And this place seems here to be referred to as being the most eminent, but to be put for any place near to the cities of Judah where these branches could be procured. TRAPP, " ehemiah 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: Ver. 14. And they found written in the law] And therefore in nowise to be neglected, since there God had written for them great things, Hosea 8:12; excellent things, Proverbs 22:20; marvellous things, Psalms 119:18. There is a mountain of sense hanging upon every apex or tittle of it, say the Rabbis; who do, therefore, prescribe to their disciples not to write any letter of it but by a copy; not to read it but in a clean place; not to touch it but with the right hand; not to carry it about him but next his heart, &c. (Schickard). That the children of Israel should dwell in booths] See Ezra 3:4, {See Trapp on "Ezra 3:4"} For this the law was dear, Leviticus 23:34, Deuteronomy 16:13. But this they had not so fully observed, sc. by dwelling in booths, till now that they were returned from Babylon, where they had been lately, and for a long time, strangers. This to profess and set forth was the intent of that least, and of this rite of it, of dwelling in booths or bowers. This is intimated in ehemiah 8:1. WHEDO , "14. They found written — That is, in the course of their reading and study they came to the passage treating of the feast of tabernacles. The passage was not found as a new discovery — a law and custom of whose existence they were not aware — for the feast had been celebrated in the time of Zerubbabel, (Ezra 3:4,) and, doubtless, often afterwards. The law on the feast of tabernacles is found at
- 118. Leviticus 23:34-43, andDeuteronomy 16:13-15. PETT, " ehemiah 8:14-15 ‘And they found written in the Law, how YHWH had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month, and that they should publish and proclaim in all their cities, and in Jerusalem, saying, “Go forth to the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.” These words are not specifically citing the Law, but drawing out from it its meaning. The important point learned by them was that they were to dwell in booths made of tree branches in commemoration of the time in the wilderness after Israel had been redeemed from Egypt. “You shall dwell in booths seven days -- that your generation may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt” (Leviticus 23:42-43). The idea of proclamation is found in Leviticus 23:4, whilst the feast was to observed ‘in the place which YHWH your God shall choose (Deuteronomy 16:15-16). Thus the writer adds here that they were to ‘publish and proclaim in all their cities and in Jerusalem’. The command is made in terms of the actual type of branches that they would use, given what was available in the land (which had not been available in the wilderness, thus ‘olive branches, wild olive branches, myrtle branches, palm branches and branches of thick trees’. Leviticus 23:40 cites ‘fruit of goodly trees, branches of palm trees and boughs of thick trees’ which would be available in the wilderness. In ehemiah 8:15 the ‘goodly trees’ are spelled out in detail. But note that in Leviticus they are not specifically said to be used in making the booths. ‘Go forth to the mount’, in other words, to the place which YHWH has chosen (Deuteronomy 16-15-16). Thus they were to gather to Jerusalem to build their booths. So Ezra has expanded on the ideas in Leviticus 23 and Deuteronomy 16 in order to give specific and detailed instructions concerning the building of the booths at Jerusalem. PULPIT, " ehemiah 8:14 And they found written. The practice of "dwelling in booths," commanded in Le 23:42, had fallen into disuse, probably during the captivity, and though the feast itself had been revived by Zerubbabel (Ezra 3:4), yet this feature of it, from which it derived its name, had remained in abeyance. In the feast of the seventh month. Though the "feast of trumpets" was also a feast of the seventh month, that of tabernacles was "the feast," being one of those which all Israelites not reasonably hindered were bound to attend (Exodus 23:14-17; Deuteronomy 16:16), and which was placed on a par with the Passover and Pentecost.
- 119. 15 and thatthey should proclaim this word and spread it throughout their towns and in Jerusalem: “Go out into the hill country and bring back branches from olive and wild olive trees, and from myrtles, palms and shade trees, to make temporary shelters”—as it is written.[b] BAR ES, "The mount - The “mount of Olives” is probably intended. Pine branches - Rather, “branches of the wild olive.” The actual trees named by the Law may have become scarce. It was probably considered that the spirit of the command was kept if branches of trees similar in general character to those named in Leviticus were employed. CLARKE, "Fetch olive branches - For every thing concerning this feast of tabernacles, see the notes on Leviticus 23 (note), and the other places there referred to. GILL, "And that they should publish and proclaim in all their cities, and in Jerusalem,.... That is, as Jarchi interprets it, by supplying it thus: and they commanded that they should publish, &c. Ezra and those with him gave orders that heralds should proclaim in all cities where the Jews dwelt that the feast of tabernacles would be kept, and they should prepare for it; and which seems to be the true sense, since it is not written in the law that such a proclamation should be made; but this was an order of their own, thereby to give notice of it, that all might be provided: 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; in Lev_23:40, where the first three of these seem to be called boughs of goodly trees; though the Jews (r) commonly understand them of pomecitrons, of which the Syriac version here interprets the myrtle branches; and by them are meant the citron branches, with the leaves and fruit, and which the Jews make absolutely necessary to the keeping of the feast, and for beautiful ones will give a large price; some of them go every year to Spain, and buy as many as they can, and dispose of them
- 120. wherever Jews live(s): and those branches were to be fetched, not properly speaking to make the booths of, which were made of boards and planks, but for the decoration of them; and it was not necessary, according to Aben Ezra, that some of each of these should be gathered for that purpose, but of any sort of them; for he interprets the words disjunctively olive branches, or pine branches, or myrtle branches, &c. these, according to the common notion of the Jews, were tied up in little bundles, and carried in the hand, which they call "lulabs"; and they observe (t), the thick branches were for them, which included the rest; now these they were to fetch from the mount of Olives, and other mountains about Jerusalem; near to which also there was a place called Motza (u); whither they went, and gathered the willows of the brook mentioned in Lev_23:39. COKE, " ehemiah 8:15. And that they should publish and proclaim— Which when they heard, they sent preachers into all the cities, and into Jerusalem, saying, Go forth, &c. Houbigant. Fetch olive-branches, &c.— See Scheuchzer's Physique Sacree, tom. 6: p. 6. ELLICOTT, "(15) Saying.—There is no such command in Leviticus; the Septuagint inserts, “And Ezra spake.” But it is better to adopt Houbigant’s slight emendation of the text, which thus runs: “And when they heard it, they proclaimed,” &c. The command, then, is to go out to the Mount of Olives, and gather, not precisely the branches which the ancient law required, but such as circumstances allowed. TRAPP, " ehemiah 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. Ver. 15. And that they should publish and proclaim] Heb. Make a voice to pass, viz. for better preparation and greater solemnity. God will not take up with a careless and slubbered service; he is a great King, and stands greatly upon his seniority, Malachi 1:14. Go forth unto the mount] Which is covered with all sorts of trees; and nothing like the country Axylus, which is so called, because no trees grow in it, no, not so much as thorns, or any kind of fuel. Through this country marched Manlius, the Roman general, when he went against the Gallograeci (Liv. lib. 38). And fetch olive branches, and pine branches, &c.] Fit for shelter and shadow against the weather. That is very strange that yet is reported by authors of good note, concerning certain trees in Brazil of that size that whole families live in an arm of one of them, every tree being as populous as many of our villages. And branches of thick trees] Tied together with willows of the brook, Leviticus
- 121. 23:40. WHEDO , "15.Unto the mount — Where the branches of trees would be naturally sought. Olive… pine… myrtle… palm… thick trees — Leviticus xxiii, 40, mentions only palms, thick trees, and willows. o special stress seems to have been laid on the kind of trees, but any and all kinds of trees, whose boughs would serve for making booths, might be sought. The word for pine is literally tree of fatness, and is usually understood of the wild olive, or oleaster, but this is far from certain. The Hebrew word occurs but twice elsewhere; in 1 Kings 6:23, where it is rendered olive tree, and in Isaiah 41:19, where it is rendered oil tree. The myrtle is here first mentioned in the Bible. Royle (in Kitto’s Cyclopaedia) speaks of its ancient and modern celebrity as “justly due to the rich colouring of its dark green and shining leaves, contrasted with the white starlike clusters of its flowers, affording in hot countries a pleasant shade under its branches, and diffusing an agreeable odour from its flowers or bruised leaves.” Thick trees denote any trees of thick foliage. LA GE, " ehemiah 8:15. This is a pregnant sentence, thus: And that they should publish and proclaim in all their cities ( Leviticus 23:4); so they proclaimed in Jerusalem, etc. The order is given on the 2 d of Tisri, and the work is done in readiness for the 15 th. The narrative runs the two together, confusing the time to the careless reader. Unto the mount,i.e., mount of Olives. Pine branches,’alé ’etz shemen, branches of the oil-tree ( Isaiah 41:19). Mr. Houghton (in Smith’s Dict.) thinks it may be the Zackum or Balanites Ægyptiaca. Branches of thick trees,’ale ’etz ’avoth; either specifically “branches of the Avoth tree,” or branches of tangled trees.” In Leviticus 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. PULPIT, " ehemiah 8:15 And that they should publish. See Le 23:4. Saying, Go forth, etc. These words are not found in any existing Scripture, and some corruption of the present text may therefore be suspected. The Septuagint interposes, between "Jerusalem" and "Go
- 122. forth," the words"And Esdras said," which would remove the difficulty; but it is difficult to understand how Ezra's name should have fallen out. Perhaps Houbigant is right in his suggestion of an emendation, by which the verse would run thus:—"And when they heard it, they proclaimed in all their cities, and in Jerusalem, saying, Go forth," etc. Into the mountain. i.e. the neighbouring mountain, the Mount of Olives. Pine branches. Rather "oleaster branches." Branches of thick trees. The same expression is used in Le 23:40, the meaning in each place being uncertain. Perhaps trees with thick, viscous leaves are intended. It is remark- able that two of the trees commanded in Leviticus are omitted, viz; the hadar and the "willow of the brook," while three not mentioned in Leviticus—the olive, oleaster, and myrtle—are added. 16 So the people went out and brought back branches and built themselves temporary shelters on their own roofs, in their courtyards, in the courts of the house of God and in the square by the Water Gate and the one by the Gate of Ephraim. CLARKE, "Upon the roof of his house - It need scarcely be repeated, that the houses in the East are generally built with flat roofs. On these they reposed; on these they took the air in the heats of summer; and on these they oftentimes slept. GILL, "So the people went forth, and brought them,.... Went out of Jerusalem to the mountains adjacent, and fetched in branches of the said trees, one or another: and made themselves booths, everyone upon the roof of his house; which were flat, Deu_22:8, and they might be made anywhere, so be it they were open to the air: and in their courts, and in the courts of the house of God; the common people in the courtyards belonging to their houses, and the priests and Levites in the courts of the temple, the yards or open places adjoining to them:
- 123. and in thestreet of the watergate; which led to that, and seems to have been a very large street, in which many booths might be built, Neh_3:26 and in the street of the gate of Ephraim; which led to the gate through which the road lay to the tribe of Ephraim, see 2Ki_14:13, none were erected without the walls of the city, for fear of the enemy. JAMISO , "Neh_8:16-18. They keep the Feast of Tabernacles. the people went forth, and brought ... and made themselves booths, etc. — (See on Lev_23:34; see on Deu_16:13). BE SO , " ehemiah 8:16. Every one upon the roof of his house — Which, according to the law, was made flat, Deuteronomy 22:8. And in their courts — Those belonging to their houses: for the booths might be made anywhere in the open air. And in the street of the gate of Ephraim — The gate of the city which led to the tribe of Ephraim. ELLICOTT, "(16) And in their courts.— ot only on the roofs, but in the internal courtyards. Of the house of God.—The ministers of the Temple made these; and strangers to Jerusalem made them in the streets or open spaces near the gates. TRAPP, " ehemiah 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. Ver. 16. So thepeople went forth, and brought them] They had kept the feast of trumpets on the first day of this month. And although no mention be here made of the feast of expiation, a day of humiliation to be kept for ever upon the tenth day, yet it is to be presumed that they kept it, having so good a guide as Ezra. ow also, as not weary of well-doing, they do most solemnly celebrate the feast of tabernacles, making themselves booths of boughs in every street throughout the whole city. WHEDO , "16. Upon the roof of his house — early every available place would be used, and those who occupied houses in Jerusalem would find it most convenient to build their booths either on the flat roofs of their houses, or in their courts, the inclosed yards in the rear of their houses. The courts of the house of God — Here the priests and Levites would naturally build their booths, while those persons who were not residents of Jerusalem would make theirs in the street of the water gate, and in the street of the gate of Ephraim. The open space before the water gate was where all the people assembled to hear the public reading of the law. See on ehemiah 8:1 and ehemiah 3:26. The gate of Ephraim was doubtless in the northern wall, opening towards the territory of
- 124. Ephraim. See on2 Kings 14:13. LA GE, " ehemiah 8:16. Street of the water-gate.—See on ehemiah 8:1.Street of the gate of Ephraim.—From 2 Kings 14:13 and eh. ehemiah 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 chap3. There was, we may suppose, a large open place in the . W. part of the city, corresponding to that by the water- gate in the S. E. part. PETT, "Verses 16-18 Their Observance Of The Feast Of Tabernacles ( ehemiah 8:16-18). The passage now jumps from the second day to the fifteenth day of the month, when the people having gathered their branches, assembled once more in Jerusalem for the seven day Feast of Tabernacles. There they erected booths to dwell in over the period of the Feast. The emphasis in the whole passage is not on outlining the Feasts of the month, (thus the observance of the Day of Atonement, which the people did not directly participate in publicly, is ignored), but on the reading out of and response to the Law followed by the building of booths in Jerusalem, commemorative of the Exodus, for the proper observance of the seven day Feast in fulfilment of that Law. ehemiah 8:16 ‘So the people went forth, and brought them, and made themselves booths, every one on the roof of his house, and in their courts, and in the courts of the house of God, and in the broad place of the water gate, and in the broad place of the gate of Ephraim.’ As a consequence of what their leaders had learned from the Law (the Torah), as the fifteenth day approached the people gathered branches and assembled in Jerusalem, where they made themselves booths. Those who had houses built the booths on the roofs of their houses, and in the courts of the bigger houses, while others built theirs in the courts of the house of God, and in the broad place by the Water Gate where they had previously assembled on the first day ( ehemiah 8:1), and in the broad place by the Gate of Ephraim. Thus Jerusalem was filled with booths, as they re-enacted the Exodus experience. They felt that they had taken part in a new Exodus. PULPIT, "The flat roofs of Oriental houses, and the court round which they were commonly built, furnished convenient sites for the booths, and would be preferred by the inhabitants of Jerusalem. The incomers from the country districts ( ehemiah 8:15) would have to occupy the open places or "squares" of the city, and the temple courts, which would accommodate large numbers. On the street of the water gate see the comment on ehemiah 8:1. The street of the gate of Ephraim was probably a similar square, inside the great northern gateway.
- 125. 17 The wholecompany that had returned from exile built temporary shelters and lived in them. From the days of Joshua son of un until that day, the Israelites had not celebrated it like this. And their joy was very great. BAR ES, "It is not the intention of the writer to state that the Feast of tabernacles had not been kept from the time of Joshua until this occasion (see 1Ki_8:2, 1Ki_8:65; Ezr_3:4); but that there had been no such celebration as this since Joshua’s time. Compare 2Ki_23:22; 2Ch_35:18. CLARKE, "Since the days of Joshua - No feast of tabernacles since Joshua’s time had been so heartily and so piously celebrated. The story of the sacred fire now discovered, which had been hidden by the order of Jeremiah in a dry well, and now, some of the mud from the bottom being brought upon the altar, was kindled afresh by the rays of the sun, which suddenly broke out, though before covered with clouds, etc., is worthy of no credit. Those who wish to see the detail may consult 2 Maccabees 1:18-36. On the subject in Neh_8:8, I beg leave to make a few observations: - So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. The Israelites, having been lately brought out of the Babylonish captivity, in which they had continued seventy years, according to the prediction of Jeremiah, Jer_ 25:11, were not only extremely corrupt, but it appears that they had in general lost the knowledge of the ancient Hebrew to such a degree, that when the book of the law was read, they did not understand it: but certain Levites stood by, and gave the sense, i. e., translated into the Chaldee dialect. This was not only the origin of the Chaldee Targums, or translation of the law and prophets into that tongue but was also, in all probability, the origin of preaching from a text; for it appears that the people were not only ignorant of their ancient language, but also of the rites and ceremonies of their religion, having been so long in Babylon, where they were not permitted to observe them. This being the case, not only the language must be interpreted, but the meaning of the rites and ceremonies must also be explained; for we find from Neh_8:13, etc., of this chapter, that they had even forgotten the feast of tabernacles, and every thing relative to that
- 126. ceremony. As we nowherefind that what is called preaching on or expounding a text was ever in use before that period, we are probably beholden to the Babylonish captivity for producing, in the hand of Divine Providence, a custom the most excellent and beneficial ever introduced among men. What the nature of preaching or expounding the word of God was, at this early period of its institution, we learn from the above cited text. I. They read in the book of the law of God. - The words of God, the doctrines of Divine revelation, are the proper matter of preaching; for they contain the wisdom of the Most High, and teach man the things which belong to his peace and happiness. II. They read distinctly - מפרש mephorash, from פרש parash, to expand; they analyzed, dilated, and expounded it at large, showing the import and genuine meaning of every word. III. They gave the sense - שכל ושום vesom sechel, they put weight to it; showed its value and utility, and how intimately concerned they were in all that was revealed: thus applying verbal criticism, and general exposition to their true and most important purposes. IV. They caused them to understand the reading - במקרא ויבינו vaiyabinu bammikra: and they understood - had a mental taste and perception of the things which were in the reading, i. e., in the letter and spirit of the text. Thus they knew the Divine will, and approved the things that were more excellent, being (thus) instructed out of the law, Rom_2:18. This was the ancient method of expounding the word of God among the Jews; and this mode is still more necessary for Us: - 1. Because the sacred writings, as they came from God, are shut up in languages no longer vernacular; and no translation ever did or ever can reach the force of the original words, though perhaps our own in general, comes nearest to this of all versions, whether ancient or modern. 2. Ninety-nine out of a hundred know nothing of these languages; and consequently cannot, of themselves, reap all the requisite benefit from reading the Scriptures. 3. Sacred things are illustrated in the Bible by a reference to arts and sciences, of which the mass of the people are as ignorant as they are of the original tongues. 4. Provincial customs and fashions are mentioned in these writings, which must be understood, or the force and meaning of many texts cannot be comprehended. 5. There is a depth in the word of God which cannot be fathomed except either by Divine inspiration, or by deep study and research, for which the majority of the people have no time. 6. The people in general trust to the piety, learning and abilities of their ministers, and maintain them as persons capable of instructing them in all the deep things of God; and believing them to be holy men, they are confident they will not take their tithes, their food, and their raiment, under a pretense of doing a work for which they have not the ordinary qualifications. Where there is not such preaching as this, the people “sit in darkness, and in the valley of the shadow of death;” sinners
- 127. are not convertedunto God; neither are believers “built up on their most holy faith.” Reader - Art thou a Christian minister? Dost thou feed the flock of God? Let thy conduct, thy conscience, and the fruits of thy ministry answer for thee. GILL, "And all the congregation of them that were come again out of captivity made booths,.... These came to Jerusalem, and made them booths there; for there only was this feast kept, see Joh_7:2, and sat under the booths; there they dwelt during the seven days of it, in commemoration of their ancestors dwelling in booths in the wilderness, see Lev_23:42 for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so; Joshua observed it, when be had brought and settled the people of Israel in the land of Canaan; and it had been observed since, before this time, as appears from 1Ki_8:2 Ezr_3:4; but not so, with such exactness, with such zeal and affection, with such a regard to the law of God, as to read it every day of the feast, as in the next verse, and with such joy and gladness; wherefore there is no reason to suspect a corruption in the text, as a learned man (w) does, who supposes that Joshua is put for Josiah: and there was very great gladness; that they were restored unto and settled in their land, had the book of the law, and the knowledge of it, and were directed and enabled to observe it. JAMISO , "since the days of Jeshua ... had not the children of Israel done so — This national feast had not been neglected for so protracted a period. Besides that it is impossible that such a flagrant disregard of the law could have been tolerated by Samuel, David, and other pious rulers, its observance is sufficiently indicated (1Ki_8:2, 1Ki_8:65; 2Ch_7:9) and expressly recorded (Ezr_3:4). But the meaning is, that the popular feelings had never been raised to such a height of enthusiastic joy since the time of their entrance into Canaan, as now on their return after a long and painful captivity. K&D, "Neh_8:17 And the whole community that had returned from captivity (comp. Ezr_6:21) made themselves booths and dwelt in booths; for since the days of Joshua the son of Nun unto that day, had not the children of Israel done so. ן ֵⅴ, so, refers to the dwelling in booths; and the words do not tell us that the Israelites had not celebrated this festival since the days of Joshua, that is, since they had taken possession of Canaan: for, according to Ezr_ 3:4, those who returned from captivity kept this feast in the first year of their return; and a celebration is also mentioned after the dedication of Solomon's temple, 2Ch_7:9; 1Ki_ 8:65. The text only states that since the days of Joshua the whole community had not so celebrated it, i.e., had not dwelt in booths. Neither do the words imply that since the days of Joshua to that time no booths at all had been made at the celebration of the feast of tabernacles, but only that this had not been done by the whole congregation. On
- 128. former occasions, thosewho came up to Jerusalem may have regarded this precept as non-essential, and contented themselves by keeping the feast with solemn assemblies, sacrifices, and sacrificial feasts, without making booths and dwelling in them for seven days. COFFMA , ""Since the days of Jeshua (Joshua) the son of un unto that day had not the children of Israel done so" ( ehemiah 8:17). This statement may be an interrogative; and if so, it is a declaration that the children of Israel had observed the Feast of Tabernacles (also called the Feast of Booths) from the days of Joshua till the occasion in this chapter, the Scriptural citings of celebrations in the days of both Solomon and Zerubbabel being proof enough of the truth of the sentence read as an interrogative; but, the critics find it much more delightful to read it as a dogmatic declaration to be cited at once as `a contradiction,' `an error,' `an oversight' or some other euphemism for a falsehood. Oesterley, for example, noted that, "These words are not in accordance with other passages of Scripture; for this feast had been observed by Solomon (2 Chronicles 7:8,8:13) and by Zerubabel (Ezra 3:4). It is an `oversight' of the chronicler's."[19] Even if the sentence is accurately understood as declarative, the meaning then would be as stated by Rawlinson: "This cannot mean that there had been no celebration of this feast since the days of Joshua, nor even that there had been no occasion of it marked by their dwelling in booths, but only that there had not been so joyous and general a celebration of it. A similar statement is made of Josiah's celebration of the Passover."[20] A number of other very able scholars are in full agreement with Rawlinson. "It is not the intention of the writer to state that the Feast of Tabernacles had not been kept since the days of Joshua until this occasion, but that there had been no such celebration as this since the times of Joshua."[21] Likewise, Keil wrote that, "The text only states that since the days of Joshua, the whole community had not so celebrated it."[22] COKE, " ehemiah 8:17. Since the days of Jeshua the son of un, &c.— It can hardly be thought that this festival had never been observed since Jeshua's time, because we read in the book of Ezra, that it was kept at their return from Babylon; but the meaning is, that the joy since that time had never been so great as it was upon this occasion; for which the Jews themselves assign this reason, that in the days of Jeshua they rejoiced, because they had gotten possession of the land of Canaan; and now they equally rejoiced, because they were restored and quietly settled in it, after they had been long cast out of it. BE SO , " ehemiah 8:17. Since the days of Jeshua, had not the children of Israel done so — The meaning here cannot be that this festival had never been observed since Joshua’s time, because we are informed, (Ezra 3:4,) that it was kept at their return from Babylon; but the joy, since that time, had never been so great as it was now, “for which the Jews themselves,” says Dr. Dodd, “assign this reason; that in the days of Joshua they rejoiced, because they had gotten possession of the land of
- 129. Canaan; and nowthey equally rejoiced, because they were restored and quietly settled in it, after they had been long cast out of it.” Or, we should rather say, they not only had the same causes for rejoicing which they formerly had, but special causes to increase their joy. To this Poole adds, They never, since Joshua’s time, kept this feast so solemnly and religiously: for whereas, at other times, only the first and last day of that feast were celebrated with a holy convocation, now there was a holy convocation, and the people assembled, and attended upon the reading of the law every day of this feast. ELLICOTT, "(17) The children of the captivity.—The pathos of this designation is evident here. Done so.—Though the feast had been kept (1 Kings 8; Ezra 3), it had never thus been kept with universal dwelling in booths. TRAPP, " ehemiah 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 un unto that day had not the children of Israel done so. And there was very great gladness. Ver. 17. Made booths, and sat under the booths] See ehemiah 8:14-16. They that turn this history into mystery make an allusion of it, 1. To Christ, as dwelling in our flesh. 2. To Christians, as travelling toward heaven, and having here no settled habitation, Hebrews 11:13. For since the days of Jeshua] Moses is not mentioned; because during his days, till Jeshua brought them into the promised land, they kept not this feast, likely. Had not the children of Israel done so] Kept this feast they had, but not so kept it; viz, with that devotion, solemnity, and great gladness, being in so poor a case, and yet so unanimous in the work, as one man. But one would wonder that all along during the reign of David and Solomon (who gave the pattern of, and built the temple), and all those succeeding reformers, there should something be omitted about the feast of tabernacles (kept, as it is thought, by Solomon, 2 Chronicles 7:8) till their return from Babylon; yet so it was. WHEDO , "17. Since the days of Joshua… had not the children of Israel done so — The emphasis is on so. The feast of tabernacles had often been observed since the time of Joshua, but not in such a way as on this occasion, when all the congregation… made booths, and sat under the booths. “The words do not imply,” says Keil, “that since the days of Joshua to that time no booths at all had been made at the celebration of the feast of tabernacles, but only that this had not been done by the whole congregation. On former occasions, those who came up to Jerusalem may have regarded this precept as non-essential, and contented themselves by keeping the feast with solemn assemblies, sacrifices, and sacrificial feasts, without making
- 130. booths and dwellingin them for seven days.” PETT, " ehemiah 8:17 ‘And all the assembly of those who were come again out of the captivity made booths, and dwelt in the booths; for since the days of Jeshua the son of un to that day the children of Israel had not done so. And there was very great gladness.’ So ‘those who had come out of the captivity’ dwelt in booths, just as those who had come out of captivity in Egypt had previously done. They made booths and dwelt in booths in commemoration of the Exodus, just as in Joshua’s day the people had done the same. The phrase about those who had come out of captivity is used deliberately. They were thereby celebrating a new deliverance. ‘For since the days of Jeshua the son of un to that day the children of Israel had not done so.’ This is not denying that the Feast of Tabernacles had been observed at various times throughout their history. We know that it had been (Judges 21:19; 1 Samuel 1:3; 1 Kings 8:2; 1 Kings 8:65; 2 Chronicles 7:9; Zechariah 14:16; Ezra 3:4). or is it denying that many of them had made booths during that Feast. Indeed it was a harvest feast and booths were regularly built at harvest times where workers could rest and sleep. Compare how Boaz himself slept overnight at the site of the harvest (Ruth 3:7), although not in a booth. And booths were built during pagan festivities in which Israelites engaged. Indeed booths had no doubt been erected at harvest times by the returnees. But these were in order to aid ingathering (the feast was also called the Feast of Ingathering), and as a means of celebrating harvests, not as a symbol of deliverance from captivity. What is probably in mind is that booths had not been built for the purpose of commemorating the Exodus, and at the place which YHWH chose (the Tabernacle site and then the Temple site). After the time of Joshua Israel’s religious observance had gradually deteriorated, and dwelling in booths had been reinterpreted, with probably not all participating, especially in the great cities. But now Israel were being restored to their former faith, and this was to be a recognition that they were the people of God whom He had delivered from captivity. PULPIT, " ehemiah 8:17 Jeshua the son of un. "Jeshua" and "Joshua" are two modes of contracting the full name of Jehoshua, the latter prevalent in early, the former in later times. The Grecised form of Jeshua was "Jesus" (see Acts 7:45; Hebrews 4:8). When it is said that since the days of Jeshua had not the children of Israel done so, we must understand, not that there had been no celebration of the feast of tabernacles since that time—not even that there had been no celebration accompanied by "dwelling in booths," but only that there had been no such joyous and general celebration of the festival (comp. what is said in 2 Kings 23:22 and 2 Chronicles 35:18 of the passover kept in Josiah's eighteenth year). It is the very great gladness that is especially insisted upon.
- 131. 18 Day afterday, from the first day to the last, Ezra read from the Book of the Law of God. They celebrated the festival for seven days, and on the eighth day, in accordance with the regulation, there was an assembly. GILL, "Also day by day, from the first day unto the last day, he read in the book of the law of God,.... That is, Ezra; this was done by him every day during the feast, whereas only the first and last days were the holy convocations on which it seems to have been read: and they kept the feast seven days, and on the eighth day was a solemn assembly, according to the manner; prescribed in Lev_23:39. JAMISO , "Also day by day ... he read in the book of the law of God — This was more than was enjoined (Deu_31:10-12), and arose from the exuberant zeal of the time. on the eighth day was a solemn assembly — This was the last and great day of the feast (see on Num_29:35). In later times, other ceremonies which increased the rejoicing were added (Joh_7:37). K&D, "Neh_8:18 And the book of the law was read from day to day. א ָר ְקִ ַו with the subject indefinite, while Ramb. and others supply Ezra. The reading of the law was only ordered at that celebration of the feast of tabernacles which occurred during the sabbatical year, Deu_ 31:10. The last day was the seventh, for the eighth as a ת ֶר ֶצ ֲע did not belong to the feast of tabernacles; see rem. on Lev_23:36. ט ָ ְשׁ ְ ַⅴ like 2Ch_4:20, and elsewhere.
- 132. COFFMA , "Theprominent thing in this paragraph is the thirst of the people to hear the word of God. "Once let the sweetness of the Divine Word be tasted, and there springs up in the heart instantly a desire for more, like that feeling of the Psalmist who wrote, `Oh how love I thy law! It is my meditation all the day' (Psalms 119:97)."[17] ot only did the people come to hear Ezra read the law on that following day, but also on every day throughout the Feast of Tabernacles ( ehemiah 8:18). Leviticus 23:42 had commanded the children of Israel to dwell in booths during this celebration. However, some scholars seem to be perturbed over the fact that some of the instructions mentioned here "are not found in any existing Scripture,"[18] but that is no problem whatever. The words, "As it is written," and the statement that all was done, "According to the ordinance" ( ehemiah 8:18) leave no room to doubt that at that time such instructions were available. The fact that imperfections in the text, or even the loss of portions of God's Word in that period, might indeed have left us ignorant of some things should neither surprise nor distress us. We can trust what ehemiah wrote here. COKE, " ehemiah 8:18. A solemn assembly, according unto the manner— It is supposed to have been at this solemnity that the notable discovery happened of the sacred fire, related 2 Maccabees 1:18, &c. The Jews affirm, that Jeremiah, or some other prophet, had caused it to be hidden in a dry well, a little before the taking of Jerusalem; and that the memory of it having been still preserved to that time, ehemiah caused it to be brought out for the divine service. In memory of this wonderful discovery, the Jews instituted a feast, which they called "the feast of the new fire." See Univ. Hist. REFLECTIO S.—1st, It was not the restoration of the temple-service, nor the rebuilding of the ruined wall, that was their great protection. Obedience was better than sacrifice, and fidelity to God a stronger barrier than the loftiest towers. The people here seem to be sensible of this. 1. A great congregation assembled at the feast of trumpets, on the first day of the seventh month, when the new year began, the day they had set up and dedicated the altar at their return from captivity. Men, women, and children, who were arrived at years of understanding, came: the place of assembly, for convenience, was the large street which led to the water-gate; and there Ezra, with his assistants, at their desire, ascending a pulpit, or wooden turret, that he might be better heard, brought forth the law of God, to be read and expounded to the congregation. ote; (1.) We have reason to be thankful for commodious places for our religious assemblies; not but that the prayer of faith, and the preaching of the gospel, are acceptable services in every place. (2.) They who serve God themselves, cannot but be solicitous that their families should serve him too. (3.) othing is so needful in the education of our children, as early to acquaint them with the word of God. (4.) It is a pleasure to preach the word to those who desire to hear, and who hunger and thirst after it. 2. With great solemnity Ezra opened the awful book, while the eyes of the people
- 133. were fixed uponhim. He began with a devout benediction, adoring the great God for the distinguishing mercy that they enjoyed in these oracles of divine truth; to which the people joined their hearty amen, worshipping with reverential humiliation this glorious Lord. He then proceeded, with his assistants, the priests and Levites, by turns to read and expound the most useful parts of the law, from morning till noon; either commenting upon it, to enforce and explain it; or translating it into the Chaldee tongue, as that was become by their captivity more familiar to them than the Hebrew. ote; (1.) When we address ourselves to prayer on the word, the frame of our minds had need be solemn and reverential, considering that God with whom we have to do. (2.) The reading of the word of God ought never to be omitted in the assembly of God's saints. (3.) When we carry our Bibles into the pulpit, it contains an admonition to us, that we speak according thereunto; and an appeal to the people, as desiring to be judged thereby. (4.) Preaching the word is among the greatest means of grace; and they who zealously seek the salvation of men's souls will not tire of the work. A short sermon is often a mark of a cold heart. (5.) Among all the abominations of the church of Rome, none is more diabolical than the withholding of the Scriptures from the people. (6.) They who are appointed to teach the knowledge of the Scripture, should study rather to speak distinctly and plainly, that they may be understood, than elegantly, to be admired. (7.) Exposition of the Scripture is highly useful, not only to render perspicuous what is abstruse, but to enforce on the conscience what is plain and evident. 3. The people with fixed attention stood up to hear; and, unwearied by the length of the time, hung upon the preacher's lips. ote; (1.) The sermon is likely to be effectual, when the audience is thus solemnly attentive. (2.) They who relish the word of God will never think the time long that is spent in hearing it. 2nd, The word of God is quick and powerful, and sharp as a two-edged sword. We see here, 1. The deep impression that it made upon the hearers' hearts. Conscious of manifold breaches, and trembling before a holy God, they all wept. Their hearts were tender, and they could not but tremble at his awful word, which denounced eternal death on every transgression. ote; The law brings so terrible a message to the conscience, that, if the gospel were not to afford us relief, we should lie down in everlasting mournings. 2. ehemiah and Ezra observed the deep effect the word had taken; and though, no doubt, they were glad to see them mourn for their sins; yet, it being a day of rejoicing before the Lord, they endeavour to stay the people's sorrows with kind encouragement. They must not grieve inordinately. They enjoin them, therefore, to refrain from tears, and keep a holy feast to the Lord, with liberal and charitable distributions to the poor, and joy in God as their strength; joy which enlivens and encourages the heart to every good word and work, and raises up the soul above fear and despondency. ote; (1.) It is a pleasing part of a minister's duty to comfort those that mourn. (2.) They who sow in tears fail not to reap in joy. (3.) While the
- 134. Lord is pleasedto cover our tables with affluence, let us never forget to draw out our soul to the hungry: the greatest comfort of abundance is to do good with it. (4.) Holy joy will quicken us for every duty, and strengthen us for every conflict. 3. The people hereupon dried up their tears; and, understanding the great and precious promises that were made to repentant Israel, rejoiced in hope of finding favour with their justly-offended God. ote; (1.) Though the Scriptures pierce like a sword the heart of a sinner, they contain that balm which can cure the wound. (2.) A clear knowledge of God's word is the way to sound and abiding consolation. 3rdly, The word, which the preceding day had so much engaged their attention and affected their hearts, is again applied to. The chief of the elders, priests, and Levites, especially solicitous to understand the law, assembled before Ezra, that he might explain what was obscure or difficult. ote; (1.) They who are appointed to instruct others had need use double diligence to understand the mind of God themselves. (2.) Converse with the oracles of God affords a daily delightful entertainment to faithful souls. The consequence of this renewed attendance upon God's word was, 1. A discovery of a long-neglected ordinance, the feast of tabernacles. As the time approached, Ezra probably selected that portion of Scripture to remind them of it, and to direct them in the observance of it. ote; (1.) How good is a word spoken in season! (2.) The careful reading of God's word will convince us of many negligences and ignorances. 2. A proclamation is made for the observance of it, both at Jerusalem and at the other cities. 3. The solemnity is most religiously observed. ever since the days of Joshua had such a feast been kept with such exactness, holy joy, and daily, diligent, and serious attendance on the word of God. ote; (1.) They who have their hearts right with God, will be diligent and serious observers of all his institutions. (2.) Our leisure hours will be ever most comfortably and profitably employed in the oracles of truth. (3.) When we are waiting on God in the way of his ordinances, he will meet us in them, and fill our hearts with joy and gladness. BE SO , " ehemiah 8:18. Day by day he read in the book of the law of God — The law was commanded to be read at this feast, Deuteronomy 31:10-12. But the reading of it was not enjoined to be continued every day, as was now done through their singular and very laudable zeal. TRAPP, " ehemiah 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. Ver. 18. Also day by day] ot only on the first and last day ("that great day of the feast," John 7:37), but every day, this good man was at it, being insatiabilis Dei cultor (as Chrysostom saith of St Paul), an insatiable worshipper of God; and
- 135. accounting quod nimisaugusta pietas est, ad legem bonum esse, to do nothing for God more than needs must was too little. And they kept the feast seven days] The people were as willing to hear (and do other holy duties) as Ezra was to preach. So were Chrysostom’s hearers, who were wont to say that they could better be without the sunlight than Chrysostom’s daily sermons. So likewise were Calvin’s hearers at Geneva, where he preached every day in the week for the most part, and had a constant audience that even too admired (some of them at least) his most excellent pains and parts; as Zanchy shows and complains in the Epistle Dedicatory set before his Miscellanies; taxing them of ανθρωπολατρεια, man worship. And on the eighth day was a solemn assembly] Heb. A restraint, viz. from servile works; or a retention, viz. a holding of the congregation together for holy uses. Tremellius rendereth it diem interdicti forbidden day, the Vulgate Latin of Lyra thus, They made a gathering, sc. for necessaries about the Temple. This eighth day thus kept might prefigure the Christian sabbath, that first day of the week. WHEDO , "18. Day by day… he read — The people needed instruction, and the feast of tabernacles afforded a most suitable occasion for the public reading of the law. The law also enjoined such a public reading once in seven years at the feast of tabernacles. Deuteronomy 31:10-11. He read — That is, Ezra read, or caused to be read. He was, doubtless, assisted during the seven days by the priests and the Levites, as he had been on the first day of the month. ehemiah 8:1-8. A solemn assembly — The same as the holy convocation mentioned in Leviticus 23:36. According unto the manner — Or, according to custom. Aside from the extensive reading of the law and the whole community dwelling in booths, which specially distinguished this particular feast, the other observances followed general usage. LA GE, " ehemiah 8:18. He read,i.e., Ezra. They kept the feast,i.e., of tabernacles. They had been from the second day ( ehemiah 8:13), to this the 15 th day of Tisri ( Leviticus 23:34) preparing for it. The solemn fast-day of the 10 th of Tisri had doubtless been excepted. It is passed over without mention in the narrative. A solemn assembly, atzcreth (comp. Leviticus 23:36; umbers 29:35; Deuteronomy 16:8; Jeremiah 9:2; Amos 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
- 136. the word bythe later Jews. PETT, " ehemiah 8:18 ‘Also day by day, from the first day to 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 ordinance.’ As well as sleeping in booths the people also listened to the Law (Torah) of Moses being read out to them day by day. On each day of the seven day feast Ezra read out to them sections of the book of the Law of God. And they observed the Feast in accordance with the requirements laid out in that Law (Leviticus 23:33-36; Deuteronomy 31:10-13). Then on the eighth day there was a ‘solemn gathering and observance’, just as the Law required. This requirement for the eighth day is found in Leviticus 23:33; Leviticus 23:39; umbers 29:35-38 so that we know that Ezra was reading at least from Leviticus (compare earlier on ehemiah 8:14-15 re Leviticus 23). The word translated ‘solemn assembly’ is a comparatively rare one. It refers to the whole day as a day of ‘holding back’, and includes the thought of rest from servile work. Thus the people gathered, restraining both themselves and their servants from work, so as to celebrate the Day. This day of complete rest, following immediately on a daily reading of the Law, and enforcing a period of meditation, had its inevitable consequence. The people had restrained their sorrow over sin ( ehemiah 8:9), which had initially been brought about by the reading of the Law, in order to observe the Feast with gladness. But meanwhile that sense of guilt had been increasing due to the hearing of the Law. After the thrill and buoyancy of the Feast came the inevitable emotional collapse. ow they gave full rein to their sense of guilt. And this caused them to remain in Jerusalem beyond the finalising of the Feast. Day by day throughout the Feast they had received more and more revelations out of the Law as it was read and interpreted daily. In consequence their feelings of guilt with regard to their failure to observe it fully would have been impressed on them more and more day by day. And this would no doubt having been exacerbated by the reading of the curses pronounced in Deuteronomy 27-28, which would presumably have been read on the last of the seven days of the Feast. It thus led to a renewed mourning over their sins and their failure to observe the covenant. And this was something which would now lead on to the proposal and acceptance of a renewed covenant (chapter 10). PULPIT, "Also day by day … . he read in the book of the law. Ezra must be intended in the form "he read," though there has been no mention of him since verse 13. The continuous and systematic reading seems to imply that the year was a Sabbatical one, and that the rehearsal commanded in Deuteronomy 31:10-13 now took place. The observance was perhaps a new thing to the newly-formed community, and is therefore recorded with so much emphasis. They kept the feast seven days. See Le 23:34; umbers 29:12-34; Deuteronomy 16:13. On the eighth day was a solemn assembly, according to the manner. Such a mode of solemnising the octave was commanded in Le 23:36 and umbers 29:35. By "according to the manner" seems to be meant "according to the regularly established custom"—one
- 137. proof out ofmany that the feast had been constantly observed, though not perhaps with all the proper ceremonies (see the comment on umbers 29:17). LA GE, "HISTORICAL A D ETHICAL 1. The constant study of God’s 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 ( Deuteronomy 31:9-13), and when Jehoshaphat ( 2 Chronicles 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. God’s 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 ( Romans 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 Saviour’s feet with tears heard him say: “Go in peace” ( Luke 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 Leviticus 23:43). The roofs of the houses were battlemented so as to preclude danger ( Deuteronomy 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 A D PRACTICAL ehemiah 8:1-12. The holiday of the Lord’s congregation1) 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
- 138. their city, etc.2) Its celebration. The congregation shows a longing for God’s word, uses it in good order, and listens to it with reverence3) Its blessing: sadness turned into joy. The ever permanent elements in the true service of God1) On the side of the congregation: hunger for the word of God2) On the side of the teachers—the right handling of the word of God—commences 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 God’s word and being.—Bede: Rogaverunt ipsi pontificem suum, ut allato libro mandata sibi legis, quæ agere debeant, replicaret, ut cum civitate ædificata, 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 earth2) ecessary; for every day is holy to the Lord, and our conduct must always honor the Lord3) 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, for1) in ourselves we are weak and hesitating2) In the fulness of the Lord is grace for grace3) 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. ehemiah 8:13-18. The festival of the people1) Its foundation—the divine command—God wishes that the congregation should celebrate the holiday2) Its form; it exhibits itself also externally; in the Old Testament by booths, which have their signification; in the ew Testament through other ceremonies, which are not less full of meaning3) Its effect. Resignation to God’s 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. Hebrews 13:14. As the Jews had their holidays and festivals, so have we Christians, but upon the condition of Christian freedom. Coloss. ehemiah
- 139. 2:16. The exerciseof true religion gives a tranquil heart and joyful conscience; but false worship gives much annoying trouble, and tortures the conscience.