Text -- Nehemiah 7:73--8:18 (NET)

The People Respond to the Reading of the Law

7:73 The priests, the Levites, the gatekeepers, the singers, some of the people, the temple servants, and all the rest of Israel lived in their cities. When the seventh month arrived and the Israelites were settled in their cities, 8:1 all the people gathered together in the plaza which was in front of the Water Gate. They asked Ezra the scribe to bring the book of the law of Moses which the LORD had commanded Israel. 8:2 So Ezra the priest brought the law before the assembly which included men and women and all those able to understand what they heard. (This happened on the first day of the seventh month.) 8:3 So he read it before the plaza in front of the Water Gate from dawn till noon before the men and women and those children who could understand. All the people were eager to hear the book of the law. 8:4 Ezra the scribe stood on a towering wooden platform constructed for this purpose. Standing near him on his right were Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Masseiah. On his left were Pedaiah, Mishael, Malkijah, Hashum, Hashbaddanah, Zechariah, and Meshullam. 8:5 Ezra opened the book in plain view of all the people, for he was elevated above all the people. When he opened the book, all the people stood up. 8:6 Ezra blessed the LORD, the great God, and all the people replied “Amen! Amen!” as they lifted their hands. Then they bowed down and worshiped the LORD with their faces to the ground. 8:7 Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah– all of whom were Levites– were teaching the people the law, as the people remained standing. 8:8 They read from the book of God’s law, explaining it and imparting insight. Thus the people gained understanding from what was read. 8:9 Then Nehemiah the governor, Ezra the priestly scribe, and the Levites who were imparting understanding to the people said to all of them, “This day is holy to the LORD your God. Do not mourn or weep.” For all the people had been weeping when they heard the words of the law. 8:10 He said to them, “Go and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord. Do not grieve, for the joy of the LORD is your strength.” 8:11 Then the Levites quieted all the people saying, “Be quiet, for this day is holy. Do not grieve.” 8:12 So all the people departed to eat and drink and to share their food with others and to enjoy tremendous joy, for they had gained insight in the matters that had been made known to them. 8:13 On the second day of the month the family leaders met with Ezra the scribe, together with all the people, the priests, and the Levites, to consider the words of the law. 8:14 They discovered written in the law that the LORD had commanded through Moses that the Israelites should live in temporary shelters during the festival of the seventh month, 8:15 and that they should make a proclamation and disseminate this message in all their cities and in Jerusalem: “Go to the hill country and bring back olive branches and branches of wild olive trees, myrtle trees, date palms, and other leafy trees to construct temporary shelters, as it is written.” 8:16 So the people went out and brought these things back and constructed temporary shelters for themselves, each on his roof and in his courtyard and in the courtyards of the temple of God and in the plaza of the Water Gate and the plaza of the Ephraim Gate. 8:17 So all the assembly which had returned from the exile constructed temporary shelters and lived in them. The Israelites had not done so from the days of Joshua son of Nun until that day. Everyone experienced very great joy. 8:18 Ezra read in the book of the law of God day by day, from the first day to the last. They observed the festival for seven days, and on the eighth day they held an assembly as was required.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Neh 8:2

This was the feast of trumpets, which is called a sabbath, and on which they were to have an holy convocation, Lev 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.

Wesley: Neh 8:7

As well the words, which being Hebrew, now needed to be translated into the Chaldee or Syriack 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 peoples present condition.

Wesley: Neh 8:7

That is, In their several places and stations into which the company seems to have been distributed for conveniency 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 Neh 9:4, upon which thy stood, as Ezra did upon his pulpit, Neh 8:4.

Wesley: Neh 8:8

Ezra and his companions successively.

Wesley: Neh 8:8

The meaning of the Hebrew words, which they expounded in the common language.

Wesley: Neh 8:8

So they gave them both a translation of the Hebrew words into the Chaldee, and an exposition of the things contained in them.

Wesley: Neh 8:9

Out of a sense of their guilt and danger by reason of it.

Wesley: Neh 8:10

Feast before the Lord.

Wesley: Neh 8:10

For the relief of your poor brethren.

Wesley: Neh 8:10

Being the feast of trumpets, and the beginning of this joyful month, wherein so many days of thanksgiving were to be observed.

Wesley: Neh 8:10

Rejoicing in God in serving him with chearfulness, and thankfulness, which is your duty always, but now especially, will give you that strength both of mind and body, which you greatly need, both to perform all the duties required of you, and to oppose all the designs of your enemies.

Wesley: Neh 8:13

Chusing rather to confess their ignorance than vainly to pretend to more knowledge than they had: wherein they shew both humility, and serious godliness, that they were more careful to learn their duty than to preserve their reputation.

Wesley: Neh 8:15

The mount of Olives, which was next Jerusalem, and stored with olive - branches, and probably with the rest: for these trees seem to have been planted hereabouts principally, for the use of the city in this very feast, which, though, long neglected, should have been celebrated every year. And this place seems to be here designed as the most eminent place, being put for any place near to the several cities of Judah, where these branches were to be procured.

Wesley: Neh 8:17

So, as to the manner and circumstances. They never kept this feast so joyfully, having not only the same causes of rejoicing which they formerly had, but special causes to increase their joy; they never kept it so solemnly and religiously: for whereas at other times, only the first and last day of that feast were celebrated with an holy convocation, now there was an holy convocation, and the people assembled, and attended upon the reading of the law, every day of this feast.

JFB: Neh 7:73

The utility of these genealogical registers was thus found in guiding to a knowledge of the cities and localities in each tribe to which every family anciently belonged.

JFB: Neh 8:1

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, and there was a spacious area in front of it.

JFB: Neh 8:1

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.

JFB: Neh 8:4

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 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.

JFB: Neh 8:5

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."

JFB: Neh 8:7-8

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.

JFB: Neh 8:9-10

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.

JFB: Neh 8:16

(See on Lev 23:34; Deu 16:13).

JFB: Neh 8:17

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.

JFB: Neh 8:18

This was more than was enjoined (Deu 31:10-12), and arose from the exuberant zeal of the time.

JFB: Neh 8:18

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).

Clarke: Neh 7:73

All Israel, dwelt in their cities - It was in reference to this particularly that the public registers were examined; for by them they found the different families, and consequently the cities, villages, etc., which belonged to them, according to the ancient division of the lands. It seems that the examination of the registers occupied about a month; for as soon as the walls were finished, which was in the sixth month, (Elul), Neh 6:15, Nehemiah instituted the examination mentioned in this chapter, Neh 7:5; and by the concluding verse we find that the different families had got into their paternal cities in the seventh month, Tisri, answering to a part of our September and October. Thus the register determined every thing: there was no room for complaint, and none to accuse the governor of partiality.

Clarke: Neh 8:1

The street that was before the water gate - The gate which led from the temple to the brook Kidron.

Clarke: Neh 8:2

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

Clarke: Neh 8:2

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.

Clarke: Neh 8:4

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.

Clarke: Neh 8:5

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.

Clarke: Neh 8:6

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.

Clarke: Neh 8:8

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).

Clarke: Neh 8:9

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

Clarke: Neh 8:9

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.

Clarke: Neh 8:10

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

Clarke: Neh 8:10

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.

Clarke: Neh 8:14

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.

Clarke: Neh 8:15

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.

Clarke: Neh 8:16

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.

Clarke: Neh 8:17

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 ceremony

As we nowhere find 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 - ושום שכל 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 - ויבינו במקרא 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 are not converted unto 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.

Defender: Neh 8:1

Even if "all" is not taken literally, there must have been gathered here one of the largest congregations ever to hear the Scriptures read in their presence. Even the older children were included (Neh 8:2).

Defender: Neh 8:1

Ezra is here mentioned for the first time by Nehemiah, but he had already been preaching to the people for at least thirteen years.

Defender: Neh 8:1

"The book of the law of Moses" undoubtedly included all the Pentateuch, and possibly is used here generically for all of the Scriptures which had been received by this time. Ezra is generally believed to have been largely responsible for organizing the canon of the Old Testament Scriptures."

Defender: Neh 8:5

Apparently the congregation stood on their feet from morning until noon, for seven days, as the Scriptures were read and expounded (compare Neh 8:3, Neh 8:7, Neh 8:8, Neh 8:18). This is an amazing testimony of reverence toward God's Word, seldom, if ever, repeated since."

Defender: Neh 8:8

The Scriptures were written in Hebrew, but the people had no doubt used the Aramaic language or possibly other languages while in Babylon, or while scattered in Assyria. Thus translation, as well as simple reading and exposition, would have been required for many of the people."

Defender: Neh 8:17

Although the children of Israel had occasionally observed the feasts of the Lord, as commanded in Leviticus 23, the observances had generally been perfunctory and often ignored altogether. The feast of tabernacles had actually been observed by the captives who returned to Jerusalem with Zerubbabel and Jeshua (Ezr 3:4), but it was not like this, with all the people of Israel dwelling in their own hand-made "booths," with great gladness everywhere."

TSK: Neh 7:73

all Israel : It was for the purpose of ascertaining the different families, and consequently the different cities, villages, etc., which belonged to them, according to the ancient division of the land, that the public registers were examined.

when the seventh : Ezr 2:70, Ezr 3:1

TSK: Neh 8:1

am 3559, bc 445

all the people : Ezr 3:1-13

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

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

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

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

TSK: Neh 8:2

priest : Deu 17:18, Deu 31:9, Deu 31:10; Mal 2:7

congregation : Deu 31:11-13; 2Ch 17:7-9; Act 15:21

could hear with understanding : Heb. understood in hearing, Isa 28:9

the first : Lev 23:24; Num 29:1

TSK: Neh 8:3

he read : Luk 4:16-20; Act 13:15, Act 13:27, Act 15:21

morning : Heb. light, Act 20:7, Act 20:11, Act 28:23

ears : Mat 7:28, Mat 7:29; Mar 12:37; Luk 8:18, Luk 19:48; Act 16:14, Act 17:11; 1Th 2:13; Heb 2:1-3; Rev 2:29, Rev 3:22

TSK: Neh 8:4

pulpit : Heb. tower

Maaseiah : Neh 10:25, Neh 11:5

Malchiah : Neh 10:3

Hashum : Neh 10:18; Ezr 10:33

Meshullam : Neh 10:7, Neh 10:20, Neh 11:7, Neh 12:13; Ezr 10:29

TSK: Neh 8:5

opened : Luk 4:16, Luk 4:17

sight : Heb. eyes

stood up : Jdg 3:20; 1Ki 8:14

TSK: Neh 8:6

blessed : 1Ch 29:20; 2Ch 6:4; Psa 41:13, Psa 72:18, Psa 72:19; Eph 1:3; 1Pe 1:3

Amen : Neh 5:13; Jer 28:6; Mat 6:13; 1Co 14:16

with lifting : Gen 14:22; Psa 28:2, Psa 63:4, Psa 134:2, Psa 141:2; Lam 3:41; 1Ti 2:8

bowed : Gen 24:26; Exo 4:31, Exo 12:27; 2Ch 20:18, 2Ch 29:30

with their faces : Lev 9:24; Mat 26:39; Rev 7:11

TSK: Neh 8:7

Jeshua : Neh 3:19, Neh 9:4, Neh 10:9, Neh 12:24

Bani : Neh 3:17, Neh 9:4, Neh 10:13

Sherebiah : Neh 9:4, Neh 10:12, Neh 12:24; Ezr 8:18

Akkub : Neh 11:16, Neh 11:19, Neh 12:25

Hodijah : Neh 10:10, Neh 10:18

Maaseiah : Neh 8:4, Neh 3:23, Neh 12:41, Neh 12:42; Ezr 10:22

Kelita : Neh 10:10; Ezr 10:23

Azariah : Neh 3:23, Neh 10:2, Neh 12:33

Jozabad : Ezr 10:22, Ezr 10:23

Hanan : Neh 10:10

Pelaiah : Neh 10:10

caused : Lev 10:11; Deu 33:10; 2Ch 17:7-9, 2Ch 30:22; Mal 2:7

TSK: Neh 8:8

and gave the sense : Hab 2:2; Mat 5:21, Mat 5:22, Mat 5:27, Mat 5:28; Luk 24:27, Luk 24:32, Luk 24:45; Act 8:30-35, Act 17:2, Act 17:3; Act 28:23

TSK: Neh 8:9

Nehemiah : Neh 7:65, Neh 7:70, Neh 10:1; Ezr 2:63

Tirshatha : or, governor

Ezra : Ezr 7:11

the Levites : Neh 8:7, Neh 8:8; 2Ch 15:3, 2Ch 30:22, 2Ch 35:3; Hos 4:6

This day : Neh 8:2; Lev 23:24; Num 29:1-6

mourn not : Deu 12:7, Deu 12:12, Deu 16:11, Deu 16:14, Deu 16:15, Deu 26:14; Ecc 3:4; Isa 61:3; Mal 2:13

all the people : 2Ki 22:11, 2Ki 22:19; 2Ch 34:19, 2Ch 34:21; Rom 3:20, Rom 7:9; 2Co 7:9-11

TSK: Neh 8:10

Go your way : Ecc 2:24, Ecc 3:13, Ecc 5:18, Ecc 9:7; 1Ti 6:17, 1Ti 6:18

eat : Son 5:1

send : Deu 26:11-13; Est 9:19, Est 9:22; Job 31:16-18; Ecc 11:2; Luk 11:41; Rev 11:10

the joy : Psa 28:7, Psa 28:8, Psa 149:2; Pro 17:22; Isa 6:7, Isa 6:8, Isa 12:1-3, Isa 35:1-4, Isa 61:10; Joe 2:23; 2Co 8:2, 2Co 12:8, 2Co 12:9; Phi 3:4

TSK: Neh 8:11

stilled : Num 13:30

TSK: Neh 8:12

to send : Neh 8:10

to make : Psa 126:1-3

because : Neh 8:7, Neh 8:8; Job 23:12; Psa 19:8-11, Psa 119:14, Psa 119:16, Psa 119:72, Psa 119:97, Psa 119:103, Psa 119:104, Psa 119:111, Psa 119:127, Psa 119:130, Psa 119:171, Psa 119:174; Pro 2:10, Pro 2:11, Pro 24:13, Pro 24:14; Jer 15:16; Luk 24:32; Rom 7:18

TSK: Neh 8:13

the second : 2Ch 30:23; Pro 2:1-6, Pro 8:33, Pro 8:34, Pro 12:1; Mar 6:33, Mar 6:34; Luk 19:47, Luk 19:48; Act 4:1; Act 13:42

to understand the words of the law : or, that they might instruct in the words of the law, Neh 8:7, Neh 8:8; Luk 24:32; 2Ti 2:24, 2Ti 2:25

TSK: Neh 8:14

by : Heb. by the hand of

dwell : Lev 23:34, Lev 23:40-43; Deu 16:13-15; Zec 14:16-19; Joh 7:2

booths : Gen 33:17

the feast : That is, the feast of tabernacles, which was held in the month Tisri , the seventh of the ecclesiastical year, in commemoration of the sojourning of the Israelites in the wilderness after they had been delivered from Egyptian bondage. For other particulars see the parallel passages.

TSK: Neh 8:15

And that : Lev 23:4

in Jerusalem : Deu 16:16

the mount : Jdg 9:48, Jdg 9:49; Mat 21:1

fetch : Lev 23:40

olive : Gen 8:11

palm : Joh 12:13; Rev 7:9

TSK: Neh 8:16

the roof : Deu 22:8; 2Sa 11:2; Jer 19:13, Jer 32:29

the courts : 2Ch 20:5, 2Ch 33:5

the street of the water gate : Neh 8:3, Neh 3:26, Neh 12:37

gate of Ephraim : Neh 12:37, Neh 12:39; 2Ki 14:13

TSK: Neh 8:17

sat under : Joh 1:14; Heb 11:9, Heb 11:13

Jeshua : Jos 1:1, Joshua, Heb 4:8, Jesus

had not : 2Ch 7:8-10, 2Ch 8:13; Ezr 3:4

done so : 2Ch 30:26, 2Ch 35:18

there was : 1Ch 29:22; 2Ch 7:10, 2Ch 30:21-23

TSK: Neh 8:18

day by day : Deu 31:10-13

a solemn assembly : Heb. a restraint

according : Lev 23:36; Num 29:35; Joh 7:37

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Neh 7:70-73

Compared with Ezr 2:69 there is considerable difference between the totals for gold, silver, and garments. The usual explanation is that of corruption in the one or the other of the passages.

Neh 7:73

Dwelt in their cities - Nehemiah’ s quotation from Zerubbabel’ s register ends here, and the narration of events in Jerusalem in his own day is resumed from Neh 7:3. The narrative Neh. 8; 10 appears from internal evidence to be by a different author (see the introduction of the Book of Nehemiah).

The last two clauses of Neh 7:73 should stand as the beginning of Neh. 8 (as in the Septuagint). The text would then run: "And when the seventh month was come, and the children of Israel were in their cities, the whole people gathered themselves together as one man,"etc. Compare the margin reference.

Barnes: Neh 8:1

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.

Barnes: Neh 8:2

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.

Barnes: Neh 8:4

The 13 persons mentioned were probably the chief priests of the course (shift) which was at the time performing the temple service.

Barnes: Neh 8:5

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.

Barnes: Neh 8:7

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.

Barnes: Neh 8:8

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."

Barnes: Neh 8:9

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.

Barnes: Neh 8:10

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.

Barnes: Neh 8:13

To understand - Rather, "to consider."

Barnes: Neh 8:14

The Feast 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.

Barnes: Neh 8:15

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.

Barnes: Neh 8:17

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.

Poole: Neh 8:1

The street that was before the water-gate of which See Poole "Neh 3:26" .

Poole: Neh 8:2

Ezra the priest came twelve or thirteen years before Nehemiah to Jerusalem; and either tarried there, or went back to Babylon, being forced to do so by the king’ s command, or indispensable occasions, and then returned again with Nehemiah.

All that could hear with understanding i.e. and such children as were come to years of understanding.

Poole: Neh 8:4

Partly to declare their consent and concurrence with Ezra in what-he said and did; and partly that they, or some of them, might bear a part in the work.

Poole: Neh 8:5

Either in reverence to God’ s word, of which see Num 11:32 Jud 3:20 ; or that they might hear his words the more distinctly: or rather, because they observed that Ezra composed himself to prayer or thanksgiving; which is here generally declared, but doubtless was more particularly and largely expressed in that assembly, as appears by their answering

Amen, Amen to his prayer.

Poole: Neh 8:7

Caused the people to understand the law as well the words, which being Hebrew, now needed to be translated into the Chaldee or Syriac language, which was now and henceforth the common language of that people, who together with their religion had also in a great part lost their language; as also the sense and meaning of them; they expounded the mind and will of God in what they read, and applied it to the people’ s present condition, as they saw fit, as the manner of the prophets generally was. And hence the people were so deeply affected with it.

The people stood in their place i.e. in their several places and stations into which the company seems to have been distributed for conveniency of hearing; it not being likely that so vast a congregation could distinctly hear one man’ s voice. Or, by their stations , i.e. by the several stations of the Levites and persons last named; who seem to have had several scaffolds, by comparing this with Neh 9:4 , upon which they stood, as Ezra did upon his pulpit, Neh 8:4 .

Poole: Neh 8:8

They read to wit, Ezra and his companions successively or severally.

Gave the sense i.e. the meaning of the Hebrew words, which they expounded in the common language.

Caused them to understand the reading i.e. that which they read, to wit, the Holy Scripture; the action being put for the object, as vision is oft put for the thing seen, and hearing for the thing heard, and fear for the thing feared. So they gave them both a translation of the Hebrew words into the Chaldee, and an exposition of the things contained in them, and of the duty incumbent upon the people by virtue of them, the declaration whereof was a great part of the priest’ s work, Mal 2:7 .

Poole: Neh 8:9

This day is holy unto the Lord your God to wit, as a day of feasting and thanksgiving to God, and rejoicing in his mercies; for otherwise even fasting days were holy to God in the general, though not in the sense here meant.

All the people wept out of a deep sense of their great guilt, and of their extreme danger by reason of it.

Poole: Neh 8:10

Eat the fat, and drink the sweet feast before the Lord, as the duty of the day obligeth you to do.

Send portions unto them for whom nothing is prepared for the relief of your poor brethren, who else must mourn whilst you rejoice. See of this duty and practice Deu 16:11,14 Es 9:19 .

This day is holy unto our Lord being the feast of trumpets, Lev 23:24 , and the beginning of this joyful month, wherein so many days of feasting and thanksgiving were to be observed.

The joy of the Lord is your strength i.e. rejoicing in God in the manner prescribed in his word, or serving him with cheerfulness and thankfulness, which is your duty always, but now especially, will give you that strength both of mind and body which you greatly need, both to perform all the duties required of you, and to endure and oppose all the crafty counsels and malicious designs of your enemies against you; whereas this dejection of mind, and excessive grief, if you indulge it, will both offend God, and damp your spirits, and weaken your very bodies, and make you unfit for God’ s service, or for your own necessary occasions, and so an easy prey to your enemies.

Poole: Neh 8:11

The Levites stilled all the people whose passions being once raised, could not suddenly be composed.

Hold your peace cease from weeping and mournful cries, and turn your lamentations into thanksgivings.

Poole: Neh 8:12

Because they now knew God’ s mind, and their own duty, which they were resolved to practise; which gave them ground of hope and trust in God’ s mercy, and consequently of great and just joy.

Poole: Neh 8:13

Choosing rather to confess their ignorance for their edification, than vainly to pretend to more knowledge than they had; wherein they show both true humility and serious godliness, that they were more careful to learn and practise their duty, than to preserve their reputation with the people.

Even to understand the words of the law that they might more exactly understand the meaning of some things which they had heard before, and so instruct the people in them.

Poole: Neh 8:14

They found upon Ezra’ s information, and their discourse with him.

Poole: Neh 8:15

And that they should publish i.e. and they found this also written, which is to be supplied out of the former verse, that they should, &c., which, though it be not particularly required, so as is expressed in the words here following, yet in the general is required by virtue of that precept, Lev 23:4 Num 10:10 . And according to this translation, it must be understood in the close of this verse, that they did accordingly publish and proclaim, &c. But these words may be rendered, which (as this Hebrew word is rendered here, Neh 8:14 , and most commonly) also (so the particle vau is used, Isa 6:1 Jer 1:3 ) they did publish , &c. For so they did, as is evident and acknowledged; and it seems fit that so much should be expressed; and these words being particular and proper to this special occasion, seem to intimate that this is rather an historical relation of what they now did, than a declaration of that which the law required them to do, which was but in very general terms, and not so exact and particular as this following precept is said to be. Unto the mount ; the Mount of Olives, which was next Jerusalem, and stored with olive branches, and probably with the rest here mentioned; for these trees may seem to have been planted hereabouts principally for the use of this capital city in this very feast, which, though long neglected, should have been celebrated once every year. And therefore this place seems to be here designed as the most eminent place, but with a usual synecdoche, this place being put for any place nearest to the several cities of Judah, where these branches were to be procured.

Branches of thick trees of which See Poole "Lev 23:34" ; See Poole "Deu 16:13" .

Poole: Neh 8:16

Booths upon the roof of his house for the houses there were made flat; of which See Poole "Deu 22:8" .

In their courts belonging to their own houses; for these might be any where in the open air.

In the street of the gate of Ephraim that gate of the city which led to the tribe of Ephraim.

Poole: Neh 8:17

For since the days of Jeshua or, surely since the days, as the Hebrew chi is oft used, as hath been noted before. For the following words seem not so much to give a reason of what was last said or done concerning their dwelling in booths, as to contain the holy writer’ s reflection upon the present celebration of this feast.

Had not the children of Israel done so either,

1. So as to the matter or substance of the thing. So it implies that all this while the feast of tabernacles was not observed; which seems altogether improbable, considering how expressly this was commanded to be celebrated, Le 23 , &c, and what excellent kings, and priests, and prophets there had been within that time, such as were persons of great understanding, and most expert and studious in God’ s word, and therefore could not be ignorant of so plain a duty; and withal so thoroughly pious, and careful, and zealous for God, and the observation of his law and worship, and some of them commended for their universal obedience to all God’ s commands; and therefore would not be guilty of so gross a neglect. Besides, that this feast was observed is sufficiently implied in 1Ki 8:2,65 2Ch 7:9 , and is particularly expressed Ezr 3:4 . Or rather,

2. So , as to the manner and circumstances. They never kept this feast so joyfully, as the next words declare, having not only the same causes of rejoicing which they formerly had, but some special causes to increase their joy, to wit, the remembrance of their stupendous deliverance, both out of the land of their captivity, and out of the hands of their wicked and malicious neighbours ever since their return, and especially now when they were new building the walls of Jerusalem: they never kept it so solemnly and religiously; for whereas at other times only the first and last day of that feast were celebrated with a holy convocation, Lev 23:35,36 Joh 7:37 , now there was a holy convocation, and the people assembled, and attended upon the reading of the law, every day of this feast, as is noted in the next verse.

Poole: Neh 8:18

He read in the book of the law of God which was commanded to be done at this feast, Deu 31:10-12 , though not enjoined to be done every day, as now out of a singular zeal they did.

Haydock: Neh 8:1

Were in, or had been at home, (Haydock) after the dedication of the walls, (Calmet) till they assembled (Haydock) at the beginning of the civil year, on the feast of trumpets, which was a day of rejoicing, (ver. 9., and Numbers xxix. 1.) the festival of the new moon. (Riberia) (Menochius) ---

Gate, near the temple, chap. iii. 26. (Calmet) ---

Moses; the pentateuch. (Menochius) ---

He is not desired to restore what was lost. (Tirinus) ---

As many copies had been preserved by the prophets, which Esdras revised. (Worthington)

Haydock: Neh 8:2

Women, who were in a separate place. ---

Understand, being come to the use of reason. (Calmet)

Haydock: Neh 8:3

In plainly. Protestants, "therein, before the street." (Haydock) ---

Esdras probably read select pieces from Leviticus, &c., but principally from Deuteronomy. (Menochius)

Haydock: Neh 8:4

Step. Hebrew, "wooden tower." (Calmet) ---

Protestants, "pulpit," (Haydock) made in the form of a cup," (Calmet) like the cior, or tribune of Solomon, 2 Paralipomenon vi. 13. ---

Mosollam. We should imagine that this was not the person who had given his daughter in marriage to the son of Tobias, chap. vi. 18. (Haydock)

Haydock: Neh 8:5

Stood, out of respect, as we do while the gospel is read. See Numbers xxiii. 18. (Calmet)

Haydock: Neh 8:8

Understood, by those who were near enough, and were skilled in Hebrew, (Haydock) though many began to forget that language; (chap. xiii. 24.) and for their benefit, an explanation was given in Chaldean, (ver. 9.; Calmet) or Syriac, the vulgar tongue after the captivity. Pure Hebrew was still retained in the public liturgy. (Tirinus) ---

Thus the Catholic Church retains the use of the language first use in the conversion of the respective people, whether Greek, Latin, &c., while she takes care to explain to the people what is necessary, in their own language. Any change might be attended with more serious inconveniences than benefit. Our Saviour never blamed this practice, which subsisted among the Jews in his time, no more than that which obliged the people to keep without, while the priest offered incense, &c., Luke i. 10, 21. ---

And plainly. Protestants, "and gave the sense, and caused them to understand the reading," as much as they were able, though many would, no doubt, still find difficulties, as we at present. (Haydock)

Haydock: Neh 8:9

Interpreted. St. Jerome renders the same term, made silence, (ver. 7.) as it was the office of the Levites to keep the people in awe, ver. 11. (Calmet) ---

Protestants, "taught." They had also (Haydock) to instruct, 1 Esdras viii. 16. (Menochius) ---

Weep. The Jews had only one feast for mourning, the day of expiation. On all the rest, a holy joy was commended. For the same reason, the Church does not fast on such days. (Calmet) ---

Law, reflecting on the threats denounced against transgressors, which they had so lately witnessed. (Tirinus)

Haydock: Neh 8:10

Wine. Hebrew and Septuagint, "things." Syriac and Arabic have simply, "drink." ---

Portions. The Greeks styled them, Greek: merides; and the Latins, sportulæ. The custom prevailed not only among the Jews, (Esther ix. 19.) but also among Christians and pagans. Moses frequently exhorts the people to invite the poor; (Deuteronomy xvi. 14.) and St. Paul blames the rich Corinthians, for giving no part of their feast to them, 1 Corinthians xi. 21. ---

Strength. By this holy joy, we shall be encouraged to perform all our duties. (Calmet) ---

Septuagint, "Be not downcast, because he (the Lord) is our strength." (Haydock)

Haydock: Neh 8:13

Law, concerning some difficulties, particularly the manner of keeping the ensuing festival. (Tirinus) ---

Thus Christ explained to his disciples what he had spoken to the people. (Haydock)

Haydock: Neh 8:15

And that. This is not expressed in the law, though it was probably practised. (Calmet) ---

Some translate, "And they proclaimed," &c. (Vatable) ---

Beautiful. Literally, "very or most beautiful." (Haydock) ---

Hebrew, "of oily wood." Septuagint, "cypress." Syriac, "nut-tree." Others understand the pine, (Pagnin) balm, (Mariana) citron, (Haydock) or any other species of branches, which might then be used. (Calmet) (Tirinus)

Haydock: Neh 8:16

House, which was flat. (Haydock) ---

The tents might be erected in any place; in the open air. (Tirinus)

Haydock: Neh 8:17

Done so, with such alacrity, though they had displayed more magnificence. See the meaning of similar expressions, 4 Kings xxiii. 22. (Calmet)

Haydock: Neh 8:18

Assembly. Literally, "the collect." (Haydock) ---

Hebrew, "the day of retention;" the people being kept at the temple. (Calmet) ---

Septuagint, "the dismission;" as they were afterwards permitted to depart. (Haydock) ---

See Leviticus xxiii. 26. ---

It was probably on this occasion, that the sacred fire was found again; (2 Machabees i. 18.; Calmet) and also the ark, the tabernacle, and the altar of incense, which had been hidden by Jeremias, 2 Machabees ii. 4. (Torniel, the year of the world 3610.) (Cano, &c.) ---

But this is not so certain. (Haydock) (Calmet, Diss.)

Gill: Neh 7:73

So the priests and the Levites, and the porters, and the singers, and some of the people, and the Nethinims, and all Israel, dwelt in their cities,.... The same is said in Ezr 2:70; see Gill on Ezr 2:70,

and, when the seventh month came, the children of Israel were in their cities; the month Tisri, answering to part of September, in which month was the feast of tabernacles; at this time of the year they were in their cities when they came forth out of Babylon, and so they were now; see Ezr 3:1.

Gill: Neh 8:1

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 drawing near, though this was not the precise time of reading it; hence some have thought this year was the sabbatical year; see Neh 5:11.

Gill: Neh 8:2

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.

Gill: Neh 8:3

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.

Gill: Neh 8:4

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.

Gill: Neh 8:5

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.

Gill: Neh 8:6

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:

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.

Gill: Neh 8:7

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.

Gill: Neh 8:8

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 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.

Gill: Neh 8:9

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.

Gill: Neh 8:10

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 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.

Gill: Neh 8:11

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.

Gill: Neh 8:12

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.

Gill: Neh 8:13

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.

Gill: Neh 8:14

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.

Gill: Neh 8:15

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 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.

Gill: Neh 8:16

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:

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.

Gill: Neh 8:17

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.

Gill: Neh 8:18

Also day by day, from the first day unto the last day, he read in the book of the law of God,.... 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Neh 7:73

¹ tn Heb “the sons of Israel.” So also in vv. 14, 17; 9:1.

² tn The traditional understanding of the chapter and verse division here is probably incorrect. The final part of v. 73 is best understood as belonging with 8:1.

NET Notes: Neh 8:1

¹ tn Heb “like one man.”

² tn Heb “said [to].”

NET Notes: Neh 8:3

¹ tn Heb “from the light till the noon of the day.”

² tn Heb “all who could hear with understanding.” The word “children” is understood to be implied here by a number of English versions (e.g., NAB, TEV, NLT).

³ tn Heb “the ears of all the people were toward.”

NET Notes: Neh 8:4

¹ tn Heb “a tower of wood.”

NET Notes: Neh 8:5

¹ tn Heb “to the eyes.”

² tn Heb “it”; the referent (the book) has been specified in the translation for clarity.

NET Notes: Neh 8:7

¹ tc The MT reads “and the Levites.” The conjunction (“and”) should be deleted, following the LXX, Aquila, and the Vulgate. That the vav (ו) of the MT is the vav explicativum (“even the Levites”) is unlikely here.

NET Notes: Neh 8:8

¹ tn The exact meaning of the pual participle מְפֹרָשׁ (mÿforash) in this verse is uncertain. The basic sense of the Hebrew word seems to be “to make distinct.” The word may also have the sense of “to divide in parts,” “to interpret,” or “to translate.” The context of Neh 8:8 does not decisively clarify how the participle is to be understood here. It probably refers to the role of the Levites as those who explained or interpreted the portions of biblical text that had been publicly read on this occasion. A different option, however, is suggested by the translation distincte (“distinctly”) of the Vulgate (cf. KJV, ASV). If the Hebrew word means “distinctly” here, it would imply that the readers paid particular attention to such things as word-grouping and pronunciation so as to be sure that the listeners had every opportunity to understand the message that was being read. Yet another view is found in the Talmud, which understands translation of the Hebrew text into Aramaic to be what is in view here. The following explanation of Neh 8:8 is found in b. Megillah 3a: “‘And they read in the book, in the law of God’: this indicates the [Hebrew] text; ‘with an interpretation’: this indicates the targum; ‘and they gave the sense’: this indicates the verse stops; ‘and caused them to understand the reading’: this indicates the accentuation, or, according to another version, the Masoretic notes.” However, this ancient rabbinic view that the origins of the Targum are found in Neh 8:8 is debatable. It is not clear that the practice of paraphrasing the Hebrew biblical text into Aramaic in order to accommodate the needs of those Jews who were not at home in the Hebrew language developed this early. The translation of מְפֹרָשׁ adopted above (i.e., “explaining it”) understands the word to have in mind an explanatory function (cf. NAB, NCV, TEV, NLT) rather than one of translation.

² tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

NET Notes: Neh 8:9

¹ tc The unexpected reference to Nehemiah here has led some scholars to suspect that the phrase “Nehemiah the governor” is a later addition to the text and not original.

² tn Heb “the priest, the scribe.”

³ tn Heb “the people.” The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.

NET Notes: Neh 8:10

¹ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

NET Notes: Neh 8:12

¹ tn Heb “to send portions.”

² tn The Hebrew text does not include the phrase “with others” but it has been supplied in the translation for clarity.

³ tn Heb “to make great joy.”

NET Notes: Neh 8:13

¹ tn Heb “the heads of the fathers.”

² tn Heb “were gathered to”; NAB, NIV “gathered around”; NRSV “came together to.”

NET Notes: Neh 8:14

¹ tn Heb “by the hand of.”

NET Notes: Neh 8:15

¹ tn Heb “a voice.”

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Neh 8:16

¹ tn The words “these things” are not in the Hebrew text but have been supplied in the translation for clarity.

² tn Heb “the house.”

NET Notes: Neh 8:17

¹ tn Heb “And there was very great joy.”

NET Notes: Neh 8:18

¹ tn Heb “He”; the referent (Ezra) has been specified in the translation for clarity.

² tn Heb “the last day.”

³ tn Heb “on the eighth day an assembly.” The words “they held” have been supplied in the translation for clarity.

⁴ tn Heb “according to the judgment.”

Geneva Bible: Neh 7:73

So the priests, and the Levites, and the porters, and the singers, and [some] of the people, and the Nethinims, and all Israel, dwelt in their cities; and when the ^{( i )} seventh month came, the children of Israel [were] in their cities.

^{( i )} Which contained part of September and part of October.

Geneva Bible: Neh 8:1

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

^{( a )} Read (Ezr 7:6).

Geneva Bible: Neh 8:2

And Ezra the priest brought the law before the congregation both of men and women, and all ^{( b )} that could hear with understanding, upon the first day of the seventh month.

^{( b )} Who had age and discretion to understand.

Geneva Bible: Neh 8:3

And he read therein before the street that [was] before the water gate from the morning until ^{( c )} 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.

^{( c )} This declares the great zeal that the people had to hear the word of God.

Geneva Bible: Neh 8:5

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

^{( d )} So that his voice might be heard the better.

Geneva Bible: Neh 8:9

And Nehemiah, which [is] the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day [is] holy unto the LORD your God; mourn not, nor weep. For all the people ^{( e )} wept, when they heard the words of the law.

^{( e )} In considering their offences against the Law, therefore the Levites do not reprove them for mourning, but assure them of God's mercies if they are repentant.

Geneva Bible: Neh 8:10

Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is ^{( f )} prepared: for [this] day [is] holy unto our Lord: neither be ye sorry; for the ^{( g )} joy of the LORD is your strength.

^{( f )} That is, remember the poor.

^{( g )} Rejoice in the Lord, and he will give you strength.

Geneva Bible: Neh 8:16

So the people went forth, and brought [them], and made themselves booths, every one upon the ^{( h )} 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.

^{( h )} For their houses were made with flat roofs, read (Deu 22:8).

Geneva Bible: Neh 8:17

And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the ^{( i )} days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.

^{( i )} Which was almost a thousand years.

Commentary -- Verse Range Notes

TSK Synopsis: Neh 7:1-73

1 Nehemiah commits the charge of Jerusalem to Hanani and Hananiah.

5 A register of the genealogy of them which came at the first out of Babylon;

9 of the people;

39 of the priests;

43 of the Levites;

46 of the Nethinims;

57 of Solomon's servants;

63 and of the priests which could not find their pedigree;

66 The whole number of them, with their substance.

70 Their oblations.

TSK Synopsis: Neh 8:1-18

1 The religious manner of reading and hearing the law.

9 They comfort the people.

13 The forwardness of them to hear and be instructed.

16 They keep the feast of tabernacles.

Maclaren: Neh 7:73

Reading The Law With Tears And Joy

And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the Lord had commanded to Israel. 2. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. 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. 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. 5. And Ezra opened the book in the sight of all the people; (for he was above all the people); and when he opened it, all the people stood up: 6, And Ezra blessed the Lord, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the Lord with their faces to the ground. 7. Also Jeshua, and Bani, and Sherebiah, Jemin, Akkub, Shabbethai, Hodijah, Masseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites caused the people to understand the law: and the people stood in their place. 8. So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. 9. And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the Lord your God; mourn not, nor weep. For all the people wept. when they heard the words of the law. 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. 11. So the Levites stilled all the people, saying, Hold your peace, for the day is holy; neither be ye grieved. 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.'--Neh. 8:1-12.

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

I. Ezra Had Gone To Jerusalem About Thirteen Years Before Nehemiah.

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

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

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

II. Neh. 8:2-8 Appear To Tell The Same Incidents Twice Over,

First, more generally in Neh. 8:2-3, and then more minutely. Such expanded repetition is characteristic of the Old Testament historical style. It is somewhat difficult to make sure of the real circumstances. Clearly enough there was a solemn assembly of men, women, and children in a great open space outside one of the gates, and there, from dawn till noon, the law was read and explained. But whether Ezra read it all, while the Levites named in Neh. 8:7 explained or paraphrased or translated it, or whether they all read in turns, or whether there were a number of groups, each of which had a teacher who both read and ex-pounded, 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 sup-porters, principal men, no doubt, seven on one side of him and six on the other. Probably a name has dropped out, and the numbers were equal. There, in the morning light, with the new walls for a background, stood Ezra on his rostrum, and amid reverent silence, lifted high the sacred roll. A common impulse swayed the crowd, and brought them all to their feet, token at once of respect and obedient attention. Probably many of them had never seen a sacred roll. To them all it was comparatively unfamiliar. No wonder that, as Ezra's voice rose in prayer, the whole assembly fell on their faces in adoration, and every lip responded Amen! amen!'

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

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

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

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

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

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

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

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

Maclaren: Neh 8:9

The Joy Of The Lord

The joy of the Lord is your strength.'--Neh. 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 Nehemiah'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. Naturally 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 Nehemiah'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 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 sill 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 same root as the 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 gun 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 New Testament as well. Neither 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 hall 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 flu your soul with joyful thoughts, or though a true Christian, a real, devout, God-accepted believer, you may be so role-apprehending 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 8, 11 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 given to us for 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, Now, 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 reel' Try to feel, I say, that by faith you have a right to take that position, Now, 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 teaching carelessness, or a dispensing with self-examination? No, 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?' No; and work from it.' Ay, brethren I 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! 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 rifling 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! Nothing else is. No 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 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!

MHCC: Neh 7:5-73

Nehemiah knew that the safety of a city, under God, depends more upon the inhabitants than upon its walls. Every good gift and every good work are from above. God gives knowledge, he gives grace; all is of him, and therefore all must be to him. What is done by human prudence, must be ascribed to the direction of Divine Providence. But woe to those who turn back from the Lord, loving this present world! and happy those who dedicate themselves, and their substance, to his service and glory!

MHCC: Neh 8:1-8

Sacrifices were to be offered only at the door of the temple; but praying and preaching were, and are, services of religion, as acceptably performed in one place as in another. 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 to acquaint themselves with the word of God, and to attend on the means of grace. Little ones, as they come to reason, must be trained up in religion. Ministers when they go to the pulpit, should take their Bibles with them; Ezra did so. Thence they must fetch their knowledge; according to that rule they must speak, and must show that they do so. Reading the Scriptures in religious assemblies is an ordinance of God, whereby he is honoured, and his church edified. Those who hear the word, should understand it, else it is to them but an empty sound of words. It is therefore required of teachers that they explain the word, and give the sense of it. Reading is good, and preaching is good, but expounding makes reading the better understood, and preaching the more convincing. It has pleased God in almost every age of the church to raise up, not only those who have preached the gospel, but also those who have given their views of Divine truth in writing; and though many who have attempted to explain Scripture, have darkened counsel by words without knowledge, yet the labours of others are of excellent use. All that we hear must, however, be brought to the test of Scripture. They heard readily, and minded every word. The word of God demands attention. If through carelessness we let much slip in hearing, there is danger that through forgetfulness we shall let all slip after hearing.

MHCC: Neh 8:9-12

It was a good sign that their hearts were tender, when they heard the words of the law. The people were to send portions to those for whom nothing was prepared. It is the duty of a religious feast, as well as of a religious fast, to draw out the soul to the hungry; God's bounty should make us bountiful. We must not only give to those that offer themselves, but send to those out of sight. Their strength consisted in joy in the Lord. The better we understand God's word, the more comfort we find in it; the darkness of trouble arises from the darkness of ignorance.

MHCC: Neh 8:13-18

They found written in the law about the feast of tabernacles. Those who diligently search the Scriptures, find things written there which they have forgotten. This feast of tabernacles was a representation of the believer's 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. True religion will render us strangers and pilgrims upon earth. 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. They minded the substance; else the ceremony had been of no use. They did it, rejoicing in God and his goodness. These are the means which the Spirit of God crowns with success, in bringing the hearts of sinners to tremble and to become humbled before God. But those are enemies to their own growth in holiness, who always indulge sorrow, even for sin, and put away from them the consolations tendered by the word and Spirit of God.

Matthew Henry: Neh 7:5-73

We have here another good project of Nehemiah's; for wise and zealous men will be always contriving something or other for the glory of God and the edification of his church. He knew very well that the safety of a city, under God, depends more upon the number and valour of the inhabitants than upon the height or strength of its walls; and therefore, observing that the people were few that dwelt in it, he thought fit to take an account of the people, that he might find what families had formerly had their settlement in Jerusalem, but were now removed into the country, that he might bring them back, and what families could in any other way be influenced by their religion, or by their business, to come and rebuild the houses in Jerusalem and dwell in them. So little reason have we to wish that we may be placed alone in the earth, or in Jerusalem itself, that much of our safety and comfort depends upon our neighbours and friends; the more the stronger, the more the merrier. It is the wisdom of the governors of a nation to keep the balance even between the city and country, that the metropolis be not so extravagantly large as to drain and impoverish the country, nor yet so weak as not to be able to protect it. Now observe,

I. Whence this good design of Nehemiah's came. He owns, My God put it into my heart, Neh 7:5. Note, Whatever good motion is in our minds, either prudent or pious, we must acknowledge it to come from God. It was he that put it into our hearts; for every good gift and every good work are from above. He gives knowledge; he gives grace; all is of him, and therefore all must be to him. What is done by human prudence must be ascribed to the direction of divine Providence; he that teaches the husbandman his discretion (Isa 28:26) teaches the statesman his.

II. What method he took in prosecution of it.

1. He called the rulers together, and the people, that he might have an account of the present state of their families - their number and strength, and where they were settled. It is probable that when he summoned them to come together he ordered them to bring such an account along with them out of their several districts. And I doubt they were not so many but that it might be soon done.

2. He reviewed the old register of the genealogy of those who came up at the first, and compared the present accounts with that; and here we have the repetition of that out of Ezra 2. The title is the same here (Neh 7:6, Neh 7:7) as there (Ezr 2:1): These are the children of the province, etc. Two things are here repeated and recorded a second time from thence - the names and numbers of their several families, and their oblations to the service of the temple. The repetition of these accounts may intimate to us the delight which the great God is pleased to take in the persons, families, and services of his spiritual Israel, and the particular notice he takes of them. He knows those that are his, knows them all, knows them by name, has his eye on the register of those children of the captivity, and does all according to the ancient counsel of his will concerning them.

(1.) Here is an account of the heads of the several families that first came up, v. 6-69. As to this, [1.] Though it seem of little use to us now, yet then it was of great use, to compare what they had been with what they now were. We may suppose they were much increased by this time; but it would do well for them to remember their small beginnings, that they might acknowledge God in multiplying their families and building them up. By this means likewise their genealogies would be preserved, and the distinction of their families kept up, till the Messiah should come, and then an end be put to all their genealogies, which were preserved for his sake, but afterwards were endless. But, [2.] There are many differences in the numbers between this catalogue and that in Ezra. Most of them indeed are exactly the same, and some others within a very few under or over (one or two perhaps); and therefore I cannot think, as some do, that that was the number of these families at their first coming and this as they were now, which was at least forty years after (some make it much more); for we cannot suppose so many families to be not at all, or but little, altered in their numbers in all that time; therefore what differences there are we may suppose to arise either from the mistakes of transcribers, which easily happen in numbers, or from the diversity of the copies from which they were taken. Or perhaps one was the account of them when they set out from Babylon with Zerubbabel, the other when they came to Jerusalem. The sum totals are all just the same there and here, except of the singing-men and singing-women, which there are 200, here 245. These were not of such importance as that they should keep any strict account of them.

(2.) Here is an account of the offerings which were given towards the work of God, Neh 7:70, etc. This differs much from that in Ezr 2:68, Ezr 2:69, and it may be questioned whether it refers to the same contribution; here the tirshatha, or chief governor, who there was not mentioned, begins the offering; and the single sum mentioned there exceeds all those here put together; yet it is probable that it was the same, but that followed one copy of the lists, this another; for the last verse is the same here that it was Ezr 2:70, adding Ezr 3:1. Blessed be God that our faith and hope are not built upon the niceties of names and numbers, genealogy and chronology, but on the great things of the law and gospel. Whatever is given to the work of God, he is not unrighteous to forget it; nor shall even a cup of cold water, wherewith he is honoured, go without its reward.

Matthew Henry: Neh 8:1-8

We have here an account of a solemn religious assembly, and the good work that was done in that assembly, to the honour of God and the edification of the church.

I. 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 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.

II. 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.

V. 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, (1.) Ezra brought the law before the congregation, Neh 8:2. He had taken care to provide himself with the best and most correct copies of the law; and what he had laid up for his own use and satisfaction he here brought forth, as a good householder out of his treasury, for the benefit of the church. Observe, [1.] The book of the law is not to be confined to the scribes' studies, but to be brought before the congregation and read to them in their own language. [2.] Ministers, when they go to the pulpit, should take their Bibles with them; Ezra did so; thence they must fetch their knowledge, and according to that rule they must speak and must show that they do so. See 2Ch 17:9. (2.) He opened the book with great reverence and solemnity, in the sight of all the people, Neh 8:5. He brought it forth with a sense of the great mercy of God to them in giving them that book; he opened it with a sense of his mercy to them in giving them leave to read it, that it was not a spring shut up and a fountain sealed. The taking of the books, and the opening of the seals, we find celebrated with joy and praise, Rev 5:9. Let us learn to address ourselves to the services of religion with solemn stops and pauses, and not to go about them rashly; let us consider what we are doing when we take God's book into our hands, and open it, and so also when we bow our knees in prayer; and what we do let us do deliberately, Ecc 5:1. (3.) He and others read in the book of the law, from morning till noon (Neh 8:3), and they read distinctly, Neh 8:8. Reading the scriptures in religious assemblies is an ordinance of God, whereby he is honoured and his church edified. And, upon special occasions, we must be willing to attend for many hours together on the reading and expounding of the word of God: those mentioned here were thus employed for six hours. Let those that read and preach the word learn also to deliver themselves distinctly, as those who understand what they say and are affected with it themselves, and who desire that those they speak to may understand it, retain it, and be affected with it likewise. It is a snare for a man to devour that which is holy. (4.) 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.

Matthew Henry: Neh 8:9-12

We may here observe,

I. 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 God.

II. How they were 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.

1. 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.

2. 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.

Matthew Henry: Neh 8:13-18

We have here,

I. 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 right hand and on 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.

II. 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 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.

Keil-Delitzsch: Neh 7:5-73

And God put into my heart, i.e., God inspired me with the resolution;comp. Neh 2:12. What resolution, is declared by the sentences following,which detail its execution. The resolution to gather together the nobles andrulers of the people for the purpose of making a list of their kinsmen, andthus to obtain a basis for the operations contemplated for increasing theinhabitants of Jerusalem. והסּגנים החרים arecombined, as in Neh 2:16. On התיחשׂ , comp. 1Ch 5:17.

While this resolve was under consideration, Nehemiah found the register,i.e., the genealogical registry, of those who came up at first (fromBabylon). בּראשׁונה , at the beginning, i.e., with Zerubbabeland Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra7). "And I found written therein."These words introduce the list nowgiven. This list, vv. 6-73 a , is identical with that in Ezra 2, and has beenalready discussed in our remarks on that chapter.

Keil-Delitzsch: Neh 8:1-8

Neh 8:1-2. The public reading of the law. - Neh 8:1-3. The introduction to thisnarrative (Neh 7:73 b -8:1 a ) is identical with Ezr 3:1. The same matter, theassembling of the people on the approach of the seventh month, isdescribed in the same words. But the object of this assembling of thepeople was a different one from that mentioned in Ezr 3:1-13. Then they metto restore the altar of burnt-offering and the sacrificial worship; now, onthe contrary, for the due solemnization of the seventh month, the festalmonth of the year. For this purpose the people came from the cities andvillages of Judah to Jerusalem, and assembled "in the open space beforethe water-gate,"i.e., to the south-east of the temple space. On thesituation 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). Thesubject of ויּאמרוּ is the assembled people. These requested, through their rulers, that Ezra should fetch the book ofthe law of Moses, and publicly read it. This reading, then, was desired bythe assembly. The motive for this request is undoubtedly to be found inthe desire of the congregation to keep the new moon of the seventh month,as a feast of thanksgiving for the gracious assistance they had receivedfrom the Lord during the building of the wall, and through which it hadbeen speedily and successfully completed, in spite of the attempts of theirenemies to obstruct the work. This feeling of thankfulness impelled themto the hearing of the word of God for the purpose of making His law theirrule of life. The assembly consisted of men and women indiscriminately( אשּׁה ועד אישׁ , like Jos 6:21; Jos 8:25; 1Sa 22:19; 1Ch 16:3), and לשׁמע מבין כּל ,every one that understood in hearing, which would certainly include theelder children. The first day of the seventh month was distinguished abovethe other new moons of the year as the feast of trumpets, and celebratedas a high festival by a solemn assembly and a cessation from labour; comp. Lev 23:23-25; Num 29:1-6.

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 obviousfrom the more particular description Neh 8:4-8, without cessation, but insuch wise that the reading went on alternately with instructive lectures onthe law from the Levites. "And the ears of all the people were directed tothe law,"i.e., the people listened attentively. המּבינים must beunderstood according to לשׁמע מבין כּל of Neh 8:2. In Neh 8:4-8 the proceedings at this reading are more nearly described.

Neh 8:4

Ezra stood upon a raised stage of wood which had been made forthe purpose ( לדּבר , for the matter). מגדּל , usually atower, 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 Azariahbeing inserted between Anaiah and Urijah. It is likely that this name hasbeen omitted from the Hebrew text, since it is improbable that there wasone person less on his right than on his left hand. " Perhaps Urijah is thefather of the Meremoth of Neh 3:4, Neh 3:21; Maaseiah, the father of the Azariahof 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).

Neh 8:5

Ezra, standing on the raised platform, was above the assembledpeople (he was כּל־העם מעל ). When he opened the book, it was "inthe sight of all the people,"so that all could see his action; and "all thepeople stood up"( עמדוּ ). It cannot be shown from the O.T. that it had been from the days of Moses a custom with the Israelites tostand at the reading of the law, as the Rabbis assert; comp. Vitringa, deSynag. vet. p. 167.

Neh 8:6

Ezra began by blessing the Lord, the great God, perhaps with asentence of thanksgiving, as David did, 1Ch 29:10, but scarcely byusing a whole psalm, as in 1Ch 16:8. To this thanksgiving the peopleanswered Amen, Amen (comp. 1Ch 16:36), lifting up their hands( ידיהם בּמעל , with lifting up of their hands; the form מעל occurring only here), and worshipping the Lord, bowingdown towards the ground.

Neh 8:7

And Jeshua, Bani, etc., the Levites, expounded the law to thepeople ( הבין , to cause to understand, here to instruct, byexpounding the law). The ו copulative before הלויּם mustcertainly have been inserted in the text by a clerical error; for thepreviously named thirteen (or fourteen) persons are Levites, of whomJeshua, Bani, Sherebiah, and Hodijah occur again, Neh 9:4-5. The namesJeshua, 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 ofclasses of Levites.

Neh 8:8

"And they (the Levites) read in (out of) the book of the law ofGod, explained and gave the sense; and they (the assembled auditors) wereattentive to the reading."The Rabbis understand מפרשׁ = theChaldee מפרשׁ , of a rendering of the law into the vulgar tongue,i.e., a paraphrase in the Chaldee language for those who were notacquainted with the ancient Hebrew. But this cannot be shown to be themeaning of פרשׁ , this word being used in the Targums for the Hebrew נקב ( קבב ), e.g., Lev 24:16, and for בּאר ,Deu 1:5. It is more correct to suppose a paraphrastic exposition andapplication of the law (Pfeiffer, dubia vex . p. 480), but not "a distinctrecitation according to appointed rules"(Gusset. and Bertheau). שׂום is infin. abs. instead of the temp. finit .: and gave the sense, madethe law comprehensible to the hearers. במּקרא ויּבינוּ , not with older interpreters, Luther ("so that what was read wasunderstood"), and de Wette, "and they (the Levites) made what was readcomprehensible,"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"( בּ הבין , 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 isnot quite clear. According to Neh 8:5-8, the Levites alone seem to have readto the people out of the book of the law, and to have explained what theyread to their auditors; while according to Neh 8:3, Ezra read to the assembledpeople, and the ears of all were attentive to the book of the law, while weare 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 isrelated Neh 8:2, Neh 8:3, it is obvious that both Ezra and the thirteen Levitesmentioned in Neh 8:7 read out of the law. Hence the occurrence may well havetaken place as follows: Ezra first read a section of the law, and the Levitesthen expounded to the people the portion just read; the only point stilldoubtful being whether the thirteen (fourteen) Levites expounded insuccession, or whether they all did this at the same time to differentgroups of people.

Keil-Delitzsch: Neh 8:9-12

The celebration of the feast of the new moon . - Neh 8:9 Then Nehemiah, theTirshatha (see remarks on Ezr 2:63), and the priest Ezra the scribe, andthe Levites who were teaching the people, said to all the people, "This dayis holy to the Lord our God. Mourn not, nor weep; for all the people weptwhen they heard the words of the law." היּום is the new moonof the seventh month. The portion read made a powerful impression uponthe assembled crowds. Undoubtedly it consisted of certain sections ofDeuteronomy and other parts of the Thorah, which were adapted toconvict the people of their sin in transgressing the commands of the Lord,and of the punishments to which they had thus exposed themselves. Theywere so moved thereby that they mourned and wept. This inducedNehemiah, Ezra, and the Levites, who had been applying what was read tothe hearts of their hearers, to encourage them.

Neh 8:10

And he said to them (viz., Nehemiah as governor and head of thecommunity, though the fact that his address is mentioned does not excludethe participation of Ezra and the Levites): "Go, eat the fat, and drink thesweet, and send gifts to them for whom nothing is prepared, for this day isholy to our Lord; neither be ye sorry, for joy in Jahve is your refuge." משׁמנּים , fatnesses ( λιπάσματα , lxx), fat pieces of meat, not"rich cakes"(Bertheau); comp. שׁמנים משׁתּה , Isa 25:6. ממתּקּים , sweetened drinks. The sense is: Make gladrepasts on good feast-day food and drink; and send portions to the poorwho have prepared nothing, that they too may rejoice on this festival. מנות , gifts, are portions of food; Est 9:19, Est 9:22; 1Sa 1:4. Hencewe see that it was customary with the Israelites to send portions of foodand drink, on festivals, to the houses of the poor, that they too mightshare in the joy of the day. נכון לאן for נכון אין לאשׁר (see rem. on 1Ch 15:12), to them for whom nothing isprepared, who have not the means to prepare a feast-day meal. Becausethe day is holy to the Lord, they are to desire it with holy joy. יהוה חדות is a joy founded on the feeling of communion withthe 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 beto them מעוז , a strong citadel or refuge, because the Almightyis their God; comp. Jer 16:19.

Neh 8:11

The Levites also strove to pacify the people, saying: "Hold yourpeace, i.e., give over weeping, for the day is holy; neither be ye grieved."

Neh 8:12

This address had its effect. The people went their way, some totheir houses, some to their lodgings, to partake of festal repasts, and tokeep the feast with joy; "for they gave heed to the words that weredeclared to them,"i.e., they took to heart the address of Nehemiah, Ezra,and the Levites.

Keil-Delitzsch: Neh 8:13-18

Celebration of the feast of tabernacles . - Neh 8:13 On the second day weregathered 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 להשׂכּיל may indeed be taken (as by Bertheau) as thecontinuation of the finite verb, instead of as infinitive absolute (Ewald,§352, c ); this is, however, admissible only in cases where the second verbeither states what must be done, or further describes the condition ofaffairs, while להשׂכּיל here states the purpose for which the headsof the people, etc. assembled themselves unto Ezra. Hence we take להשׂכּיל in its usual meaning, and the w before it as explicative. אל השׂכּיל , as in Psa 41:1, expresses taking an attentive interestin anything. They desired to be further and more deeply instructed in thelaw by Ezra.

Neh 8:14-16

And they found written in the law that the Lord hadcommanded Moses, that the children of Israel should dwell in booths inthe feast of the seventh month; and that they should publish and proclaimin all their cities, and in Jerusalem, saying: "Go forth to the mount, andfetch olive branches, etc. to make booths, as it is written."This statementis not to be understood as saying that the heads of the people sought inthe law, fourteen days before the feast, for information as to what theywould have to do, that they might prepare for the due celebration of thefeast of tabernacles (Bertheau). The text only states that the heads of thepeople again betook themselves to Ezra on the second day, to receive fromhim instruction in the law, and that in reading the law they found theprecept concerning the celebration of the festival in booths, i.e., they metwith this precept, and were thereby induced to celebrate the approachingfestival in strict accordance with its directions. The law concerning the feast of tabernacles, of which the essentials arehere communicated, is found Lev 23:39-43. In Deu 16:13 they were onlycommanded to keep the feast with gladness. The particular of dwelling inbooths or bowers is taken from Lev 23:43; the further details in Neh 8:15relate to the carrying out of the direction: "He shall take you on the firstday the boughs of goodly trees, branches of palm trees, and the boughs ofthick trees, and willows of the brook"(Lev 23:43). Go to the mountain, awoody district, whence branches may be obtained. עלי , stateconstructive plural of עלה , leaf, foliage, here leafy boughs orbranches of trees. זית , the olive, שׁמן עץ , thewild olive (oleaster), the myrtle, the palm, and branches of thick-leavedtrees, are here mentioned (the two latter being also named in Leviticus). כּכּתוּב does not relate to the preparation of the booths, but tothe precept that the feast should be kept in booths. In Neh 8:16 the accomplishment of the matter is related, presupposing acompliance with the proclamation sent out into all the cities in the land,and indeed so speedy a compliance that the booths were finished by theday of the feast. The object (the branches of Neh 8:15) must be supplied to ויּביאוּ from the context. They made themselves booths,every one upon the roof of his house, and in their courts, and in the courtsof the house of God, and in the open space at the water-gate (see on Neh 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 ofas within the city walls. On these two public places, booths wereprobably made by those who had come to Jerusalem, but did not dwellthere; while the priests and Levites belonging to other places would buildtheirs in the courts of the temple.

Neh 8:17

And the whole community that had returned from captivity(comp. Ezr 6:21) made themselves booths and dwelt in booths; for sincethe days of Joshua the son of Nun unto that day, had not the children ofIsrael done so. כּן , so, refers to the dwelling in booths; and thewords do not tell us that the Israelites had not celebrated this festival sincethe days of Joshua, that is, since they had taken possession of Canaan:for, according to Ezr 3:4, those who returned from captivity kept thisfeast in the first year of their return; and a celebration is also mentionedafter the dedication of Solomon's temple, 2Ch 7:9; 1Ki 8:65. Thetext only states that since the days of Joshua the whole community hadnot so celebrated it, i.e., had not dwelt in booths. Neither do the wordsimply that since the days of Joshua to that time no booths at all had beenmade at the celebration of the feast of tabernacles, but only that this hadnot been done by the whole congregation. On former occasions, those whocame up to Jerusalem may have regarded this precept as non-essential, andcontented themselves by keeping the feast with solemn assemblies,sacrifices, and sacrificial feasts, without making booths and dwelling inthem for seven days.

Neh 8:18

And the book of the law was read from day to day. ויּקרא with the subject indefinite, while Ramb. and others supply Ezra. The reading of the law was only ordered at that celebration of the feast oftabernacles which occurred during the sabbatical year, Deu 31:10. Thelast day was the seventh, for the eighth as a עצרת did not belongto the feast of tabernacles; see rem. on Lev 23:36. כּמּשׁפּט like2Ch 4:20, and elsewhere.

Constable: Neh 1:1--7:73

I. THE FORTIFICATION OF JERUSALEM chs. 1--7

"The first seven chapters of Nehemiah as well as 12:31-13:31 are written in the first person. This, as well as all or part of Neh 11 and the rest of Neh 12, constitutes what is called the Nehemiah Memoirs. As such it offers an extensive look into the life and heart of an outstanding servant of God that is unique to the Old Testament."⁴

Constable: Neh 7:1--10:39

A. The Renewal of the Mosaic Covenant chs. 8-10

"The reading of Scripture (Neh 8) and the act of prayer (Neh 9) followed by community commitment (Neh 10) is a model for worshiping communities."⁶²

This was another instance in Israel's history of a covenant renewal accompanying a spiritual awakening (cf. Exod. 34; Josh. 24; 2 Kings 18; 22-23; Ezra 10:12-14; et al.).

Constable: Neh 7:1-73

1. The gathering of the people ch. 8

The fact that Nehemiah did not move back to Susa when he finished the wall and secured the city shows that his concern was not primarily those projects. The larger goal of reestablishing the Jews in the land to which God had told them to return following the exile was his primary objective (cf. Isa. 48:20; Jer. 50:8; 51:6). He wanted to see God's will done. He put God's interests before his own.

The Mosaic Law specified that once every seven years the people of Israel were to assemble and listen to the reading of the Law. This was to take place during the Feast of Booths (also called Tabernacles, Deut. 31:10-13). This occasion provided an opportunity for the people to renew their commitment to Yahweh and His Law. Such covenant renewal ceremonies had taken place earlier in Israel's history (e.g., Josh. 8:30-35; 24:1-27; et al.) and were common in the ancient Near East. Nehemiah 8 records another of these that took place in the year 444 B.C.

Constable: Neh 7:5-73

C. The Record of Those who Returned 7:5-73

This is not a list of the people who accompanied Nehemiah to Jerusalem in 444 B.C. but a record of those who returned with Sheshbazzar, Zerubbabel, and Jeshua in 537 B.C. (v. 7). It is almost identical to the list in Ezra 2.

Why did Nehemiah repeat this list? Apparently he wanted to encourage the Jews to move into Jerusalem (11:1-2). This was one of the goals of the return. To determine who were pure-blooded Israelites, he did some research and uncovered this list. He then used it as the basis for his plan (cf. 11:1-24). The repetition of this list also confirms God's faithfulness in preserving His chosen people and God's loyal love in bringing them back into the land that He promised to give their ancestors. It is a second witness to His faithfulness and love, the first list being the first witness.

The Nehemiah of verse 7 therefore is not Nehemiah the wall-builder (cf. Ezra 2:2).

The total number who returned was 49,942 (vv. 66-67; Ezra 2:64-65). However the sum of the individuals the writer mentioned in this chapter is 31,089 (and 29,818 in Ezra 2).⁵⁹

The "seventh month" (v. 73) must refer to the month Tishri in the year 537 B.C. This was the year in which the returned exiles just named gathered in Jerusalem to offer sacrifices and to celebrate the Feast of Tabernacles (cf. Ezra 3). It could hardly be the "seventh month" in the year the walls were completed (444 B.C.) since the people were in Jerusalem on the first day of that seventh month (8:2), not in their various towns. Probably we should add verse 73b to the end of this list.

"Nehemiah appears to be reminding the reader of that great gathering with the hopes that a comparison will be made with the gathering recorded in Nehemiah 8."⁶⁰

Constable: Neh 7:73--13:31

II. THE RESTORATION OF THE JEWS chs. 8--13

One writer viewed chapters 8-13 (really 7:73-13:37) as the third part of the tripartite structure of Ezra-Nehemiah. Ezra 1:1-4 deals with "potentiality," the decree to the community to build God's house. Ezra 1:5--Nehemiah 7:72 records the process of "actualization." The community builds God's house in response to the decree. Nehemiah 7:73-13:31 documents "success." The community celebrates the completion of God's house according to Torah.⁶¹

Constable: Neh 7:73

The reading of the law 8:1-8

This ceremony reflects the form of Israelite worship that had developed in exile. Almost the same elements that characterized the synagogue services begun then appear here. The people assembled, there was a request for the reading of the Torah, someone opened the scroll, and the people stood. Then someone (Ezra) offered praise, the people responded, and they received instruction (a sermon). Finally the law was read, an oral explanation and exhortation followed, and the people departed for a fellowship meal.⁶³

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

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

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

Scholars have suggested that "the book of the Law of Moses" (v. 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 (vv. 3, 5). Evidently a wooden podium accommodated Israel's leaders who stood on this raised platform with Ezra (v. 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. Bowing with faces to the ground, a posture Muslims still observe, reflected their sense of humility before God. This is how slaves bowed before their masters in the ancient world (v. 6).

Not only did the leaders read the Word of God, they also translated it from the Hebrew language into Aramaic, the common language of the Persian Empire. Some of the Jews present did not know Hebrew (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 (Phil. 3:5). He meant that he was a Jew who could read the Jewish Bible in the original Hebrew language, not just in Aramaic.

Not only did Ezra and his associates translate the Law, they also explained what it meant and how it applied to the people. This is Bible exposition, what the founders of Dallas Seminary established this school to teach people to do!

Constable: Neh 8:8-11

The response of the people 8:9-12

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 (v. 9). However the Law specified that the Feast of Trumpets was to be a joyous occasion, so Nehemiah urged them to rejoice in the Lord (v. 10). This joy as they thought about Yahweh would strengthen and sustain them as a tonic. Since the Law forbade eating fat, Nehemiah probably meant that the people should eat and drink food appropriate at such a joyous feast (v. 9). 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 Tim. 3:16). The text does not specify how much of the Law of Moses or what parts of it the people heard.

Constable: Neh 8:12-17

The Feast of Tabernacles 8:13-18

Note that the spiritually revived people had an insatiable appetite to learn more about God's Word. This is a normal outcome of true revival.

Apparently part of what Ezra and his associates read to the people, or at least to the leaders, included Leviticus 23 (v. 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 (Lev. 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. It also looked forward to their 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.

Nehemiah 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 of Israel's festivals wherein the people afflicted themselves in repentance for their sins. Nehemiah 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 one since Joshua had brought the Israelites into the Promised Land for the first time (v. 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."⁶⁴

The Law also prescribed the solemn assembly on the twenty-second of the month (Lev. 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 Near East for citizens to make such a commitment to their lord (suzerain) in such a fashion regularly.

"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 aspect of life."⁶⁵

"The sequence in chapter 8 is striking: intellectual response to the Word (vv. 1-8), emotional response to the Word (vv. 9-12), and volitional response to the Word (vv. 13-18)."⁶⁶

"The Word of God had a tremendous impact on the Restoration community. It pointed the people to their sin (8:9), led them to worship (8:12, 14), and gave them great joy (8:17)."⁶⁷

Guzik: Neh 7:1-73

Nehemiah 7 - The Wall Guarded

A. Watchmen provided for the walls.

1. (1-2) The appointment of Hanani and Hananiah.

Then it was, when the wall was built and I had hung the doors, when the gatekeepers, the singers, and the Levites had been appointed, that I gave the charge of Jerusalem to my brother Hanani, and Hananiah the leader of the citadel, for he was a faithful man and feared God more than many.

a. Then it was, when the wall was built: Everything was in order - both practically (the wall . . . I hung the doors . . . the gatekeepers) and spiritually (the singers . . . the Levites); the work was completed and set right.

i. The singers and the Levites were there to lead the people in worship; the walls were not rebuilt so the people of Jerusalem could look at nice walls. They were rebuilt so they could worship God with greater glory and freedom than ever before.

ii. Every victory in our life should take us deeper into praise. If we are not praising God more, and more deeply, with each passing year, are we really having much victory? Maybe we are making it through tough times - but coming out more bitter and sour than ever. That is not God's victory. His victory leads to a sweeter spirit and to deeper praise.

b. I gave the charge of Jerusalem: Nehemiah wasn't in this for political glory. He had done a work, and now he could let it go. God would still use him in Jerusalem, but he knew it wasn't his place to stay in authority.

c. Hanani: This was Nehemiah's brother, was the one who first told him about the sad state of affairs in Jerusalem (Nehemiah 1:2). His initiative and concern made him well qualified to govern.

d. He was a faithful man and feared God more than many: This described Hananiah, who was the co-leader of Jerusalem. This is what God needs in a man or a woman to use them greatly.

i. Many folks who aren't all that gifted - they can't sing, they can't remember a bunch of Bible verses, they don't have a knack for teaching, and so forth - can still be used greatly of God if they are faithful and fear God. On the other hand, many terribly gifted people may always be frustrated in serving God, if they are not faithful and fearing God.

3. (3) A watch set on the walls.

And I said to them, "Do not let the gates of Jerusalem be opened until the sun is hot; and while they stand guard, let them shut and bar the doors; and appoint guards from among the inhabitants of Jerusalem, one at his watch station and another in front of his own house."

a. Do not let the gates of Jerusalem be opened until the sun is hot; and while they stand guard: A tremendous victory had been won - the walls were rebuilt. Yet, the walls would not protect themselves. Diligent watchmen must be appointed, and the walls had to be guarded.

i. The gates were to be opened late and closed early - it was a time for high security.

b. Appoint guards from among the inhabitants of Jerusalem: In the Christian life, often a victory is won and later lost because there was no guard. An enemy may come in because we are not watching. Walls can be climbed if there is no one there to stop the enemy, but an enemy is easily turned back from a wall by a guard.

B. List of the returned families.

1. (4-5) The need to develop Jerusalem.

Now the city was large and spacious, but the people in it were few, and the houses were not rebuilt. Then my God put it into my heart to gather the nobles, the rulers, and the people, that they might be registered by genealogy. And I found a register of the genealogy of those who had come up in the first return, and found written in it:

a. The people in it were few, and the houses were not rebuilt: Now that the walls were rebuilt, Nehemiah still wanted to see how he can be a blessing to the people of God and the city of God. He noticed that the population was low and there were many abandoned houses.

b. Then God put it into my heart: Nehemiah wanted Jerusalem to grow and prosper. But before that could happen he must first know who he had already. Just as when he toured the broken down walls in 2:11-16, he needed to know the problem well. So, he took a census and looked at the registry first written by Ezra in Ezra 2:1-70.

2. (6-73) The citizens of Jerusalem who returned from the Babylonian captivity.

These are the people of the province who came back from the captivity, of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and Judah, everyone to his city. Those who came with Zerubbabel were Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah. The number of the men of the people of Israel: the sons of Parosh, two thousand one hundred and seventy-two; the sons of Shephatiah, three hundred and seventy-two; the sons of Arah, six hundred and fifty-two; the sons of Pahath-Moab, of the sons of Jeshua and Joab, two thousand eight hundred and eighteen; the sons of Elam, one thousand two hundred and fifty-four; the sons of Zattu, eight hundred and forty-five; the sons of Zaccai, seven hundred and sixty; the sons of Binnui, six hundred and forty-eight; the sons of Bebai, six hundred and twenty-eight; the sons of Azgad, two thousand three hundred and twenty-two; the sons of Adonikam, six hundred and sixty-seven; the sons of Bigvai, two thousand and sixty-seven; the sons of Adin, six hundred and fifty-five; the sons of Ater of Hezekiah, ninety-eight; the sons of Hashum, three hundred and twenty-eight; the sons of Bezai, three hundred and twenty-four; the sons of Hariph, one hundred and twelve; the sons of Gibeon, ninety-five; the men of Bethlehem and Netophah, one hundred and eighty-eight; the men of Anathoth, one hundred and twenty-eight; the men of Beth Azmaveth, forty-two; the men of Kirjath Jearim, Chephirah, and Beeroth, seven hundred and forty-three; the men of Ramah and Geba, six hundred and twenty-one; the men of Michmas, one hundred and twenty-two; the men of Bethel and Ai, one hundred and twenty-three; the men of the other Nebo, fifty-two; the sons of the other Elam, one thousand two hundred and fifty-four; the sons of Harim, three hundred and twenty; the sons of Jericho, three hundred and forty-five; the sons of Lod, Hadid, and Ono, seven hundred and twenty-one; the sons of Senaah, three thousand nine hundred and thirty. The priests: the sons of Jedaiah, of the house of Jeshua, nine hundred and seventy-three; the sons of Immer, one thousand and fifty-two; the sons of Pashhur, one thousand two hundred and forty-seven; the sons of Harim, one thousand and seventeen. The Levites: the sons of Jeshua, of Kadmiel, and of the sons of Hodevah, seventy-four. The singers: the sons of Asaph, one hundred and forty-eight. The gatekeepers: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hatita, the sons of Shobai, one hundred and thirty-eight. The Nethinim: the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth, the sons of Keros, the sons of Sia, the sons of Padon, the sons of Lebana, the sons of Hagaba, the sons of Salmai, the sons of Hanan, the sons of Giddel, the sons of Gahar, the sons of Reaiah, the sons of Rezin, the sons of Nekoda, the sons of Gazzam, the sons of Uzza, the sons of Paseah, the sons of Besai, the sons of Meunim, the sons of Nephishesim, the sons of Bakbuk, the sons of Hakupha, the sons of Harhur, the sons of Bazlith, the sons of Mehida, the sons of Harsha, the sons of Barkos, the sons of Sisera, the sons of Tamah, the sons of Neziah, and the sons of Hatipha. The sons of Solomon's servants: the sons of Sotai, the sons of Sophereth, the sons of Perida, the sons of Jaala, the sons of Darkon, the sons of Giddel, the sons of Shephatiah, the sons of Hattil, the sons of Pochereth of Zebaim, and the sons of Amon. All the Nethinim, and the sons of Solomon's servants, were three hundred and ninety-two. And these were the ones who came up from Tel Melah, Tel Harsha, Cherub, Addon, and Immer, but they could not identify their father's house nor their lineage, whether they were of Israel: the sons of Delaiah, the sons of Tobiah, the sons of Nekoda, six hundred and forty-two; and of the priests: the sons of Habaiah, the sons of Koz, the sons of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called by their name. These sought their listing among those who were registered by genealogy, but it was not found; therefore they were excluded from the priesthood as defiled. And the governor said to them that they should not eat of the most holy things till a priest could consult with the Urim and Thummim. Altogether the whole assembly was forty-two thousand three hundred and sixty, besides their male and female servants, of whom there were seven thousand three hundred and thirty-seven; and they had two hundred and forty-five men and women singers. Their horses were seven hundred and thirty-six, their mules two hundred and forty-five, their camels four hundred and thirty-five, and donkeys six thousand seven hundred and twenty. And some of the heads of the fathers' houses gave to the work. The governor gave to the treasury one thousand gold drachmas, fifty basins, and five hundred and thirty priestly garments. Some of the heads of the fathers' houses gave to the treasury of the work twenty thousand gold drachmas, and two thousand two hundred silver minas. And that which the rest of the people gave was twenty thousand gold drachmas, two thousand silver minas, and sixty-seven priestly garments. So the priests, the Levites, the gatekeepers, the singers, some of the people, the Nethinim, and all Israel dwelt in their cities. When the seventh month came, the children of Israel were in their cities.

a. These are the people . . . who returned to Jerusalem and Judah: This list was important because each of these people were important to God, in that they did what so few of their fellow Jews did - they took the trouble to return back to the promised land after they had already set down roots for seventy years in the Babylonian empire.

i. These are people who had a pioneer spirit; they were willing to endure hardship and discomfort, because they had a call from God that was more important than their own comfort. Life was easier in Babylon, but it was better in Jerusalem!

b. These are the people: Since only about 2% of the Jews who were carried away into exile by the Babylonians came back, these one who did have the pioneer spirit are worthy of mention - and they are mentioned twice in God's eternal word (Here and in Ezra 2).

i. It would be wonderful to have your name in the Bible (at least in a positive light). Though that privilege is too late for us, God does have a book of remembrance (Nehemiah 3:16), and surely the names of God's faithful pioneers will be in it.

ii. In this list several things were important.

· Who the people were was important (specific names were mentioned).

· What families they came from was important (many family heads are named).

· Their gifts to support the work were important (they are specifically listed towards the end of the chapter).

c. These sought their listing among those who were registered by genealogy, but it was not found: Some could not be priests until their lineage was determined. In the Old Testament, one could not be a priest unless it was established that they descended from Aaron, the brother of Moses, and the first high priest over Israel.

d. When the seventh month came, the children of Israel were in their cities: This list flows beautifully after the completion of the work, because it reminds us that the work was really all about these people.

i. The walls weren't all that important; what was important was the benefit the walls could have in the lives of God's people (enabling them to live in peace and security).

ii. The building work wasn't all that important; what was important was the benefit the building work had in the lives of God's people (teaching them to work hard, work together, work through adversity and attack, and work till the job is done).

© 2006 David Guzik - No distribution beyond personal use without permission

Guzik: Neh 8:1-18

Nehemiah 8 - The Spirit of God, Working through the Word of God, Brings Revival

J. Edwin Orr defined revival as: "The Spirit of God working through the Word of God, in the lives of the people of God." This chapter is a great example of this.

A. Hearing God's Word sparks revival.

1. (1-3) The people gather and ask Ezra to read God's Word.

Now all the people gathered together as one man in the open square that was in front of the Water Gate; and they told Ezra the scribe to bring the Book of the Law of Moses, which the LORD had commanded Israel. So Ezra the priest brought the Law before the assembly of men and women and all who could hear with understanding on the first day of the seventh month. Then he read from it in the open square that was in front of the Water Gate from morning until midday, before the men and women and those who could understand; and the ears of all the people were attentive to the Book of the Law.

a. They told Ezra the scribe to bring the book of the Law: This demonstrates that the Spirit of God was at work even before the reading of God's Word. People do not gather together as one man for the things of God unless the Spirit of God has moved them, and they do not desire God's Word unless the Spirit of God has moved them.

i. If you attend to the hearing of the Word of God, it is evidence the Spirit of God is working with you. But it is still important to cooperating with that work and to not resist it. We need to cooperate and flow with the work of God's Spirit if the Word of God is going to do its full work in us.

b. The book of the Law of Moses: This refers to the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). This was Israel's instruction manual for how to walk before God.

c. Ezra the scribe . . . Ezra the priest: Ezra was the man responsible for having the temple rebuilt, and for returning God's people to worship. Nehemiah, in all his work of rebuilding the walls, just carried on the work Ezra had begun.

i. We know Ezra cared about God's Word, because he was a scribe - someone who copied the Bible by hand. We know he was a man devoted to God Himself, because he was a godly priest.

d. All who could hear with understanding: This shows us who needed to hear the Word of God. Everyone who could understand it needed to hear it.

e. Then he read from it in the open square: Ezra read God's Word from daylight to mid-day. For some six hours he read God's Word and the people listened.

i. This was a move of the Spirit of God. People who will be attentive to the Book of the Law for some six hours are people touched by the Spirit of God.

ii. From morning is literally, "from the light." These people gathered from dawn to hear God's Word. They were willing to sacrifice something to hear it - they wanted it, and like Jacob they would not let go until they had their blessing.

2. (4-6) How God's Word was received.

So Ezra the scribe stood on a platform of wood which they had made for the purpose; and beside him, at his right hand, stood Mattithiah, Shema, Anaiah, Urijah, Hilkiah, and Maaseiah; and at his left hand Pedaiah, Mishael, Malchijah, Hashum, Hashbadana, Zechariah, and Meshullam. And Ezra opened the book in the sight of all the people, for he was standing above all the people; and when he opened it, all the people stood up. And Ezra blessed the LORD, the great God. Then all the people answered, "Amen, Amen!" while lifting up their hands. And they bowed their heads and worshiped the LORD with their faces to the ground.

a. So Ezra . . . stood on a platform: They had taken the time to build a wooden platform so the Word of God could be heard. They did practical things so God's Word would have the greatest effect.

i. There are practical things we can do also to help God's Word have the greatest effect; when a room is comfortable, low in distractions, and the preacher is clearly heard, it helps God's Word have the greatest effect.

ii. But by far, the greatest preparation must happen in the heart. We must come, willing to forget about ourselves and our own agenda, and submit ourselves to God's Word - not the preacher's word, but God's Word.

b. At his right hand . . . and at his left hand: On the right hand and left hand of Ezra were men who were supporting him in his ministry of teaching God's Word. The ministry of God's Word has the greatest effect when people can see men who are in support of it and obedience to it.

c. When he opened it, all the people stood up: They had a respect for God's Word. They recognized it for what it was - the Word of God, not the word of man. They honored it.

i. This is evidence of two things. First, that the Spirit of God is at work; second, that something good is going to happen.

d. Then all the people answered: This work of the Word of God and the Spirit of God had three immediate results.

· The people thanked God (by saying Amen when Ezra blessed the Lord)

· They prayed (by lifting up their hands)

· They worshipped (by bowing down before Him)

i. Thanksgiving, prayer, and praise are all good measures of how the Spirit of God and Word of God are working in us.

3. (7-8) God's Word is presented so the people may understand.

Also Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, helped the people to understand the Law; and the people stood in their place. So they read distinctly from the book, in the Law of God; and they gave the sense, and helped them to understand the reading.

a. Helped the people to understand the Law: Special men were appointed to help the people understand God's Word. After the reading they needed to understand it because if they did not understand it, it would do little good.

i. Understanding needs to be the first goal of any preacher or teacher. When I stand to teach God's people, there are some things that I always need to remember:

· If you leave knowing five helpful hints to a better life, but do not have a greater understanding of God's Word, I have failed.

· If you leave having been amused by humor, entertained by anecdotes, or captivated by dramatic stories, but do not have a greater understanding of God's Word, I have failed.

· If you leave motivated to action, or praying a prayer, but it is not based on a greater understanding of God's Word, I have failed.

· If you leave admiring me, but do not have a greater understanding of God's Word, I have failed - and will be accountable before God for my failure.

b. Helped the people to understand the Law: It is important to see why God's people need special help in understanding God's Word.

i. First, because the things of God are spiritually discerned and not intellectually discerned. The Holy Spirit uses gifted teachers to bring spiritual discernment to us, helping us to understand what God's Word says.

ii. Second, because it was first written in a different language, in a different culture, in a different place, and at a far distant time. Teachers help us understand it all in our own day.

iii. Third, because our minds are often slow to understand things that will convict our hearts. We often need it spelled right out to us.

iv. Understanding isn't only necessary for those who haven't become familiar with the Bible. Sometimes if we have heard it ten times before, we really don't understand it for right now. When an art restorer cleans a painting, he reveals things that were always there, but the colors weren't as bright and the details weren't as clear, because they were obscured - then the real impact of the painter's work can be seen.

c. They read distinctly: The preacher must speak in a clear, easy-to-understand way. His main goal is to make the people understand, not to impress or entertain them.

d. They gave the sense, and helped them to understand the reading: The preacher must communicate the sense of the passage of Scripture, and not his own agenda or favorite personal topics. The people must leave understanding God's Word better, not understanding the preacher's opinions better.

B. Response to God's Word makes revival flow.

1. (9-11) The people respond with weeping.

And Nehemiah, who was the governor, Ezra the priest and scribe, and the Levites who taught the people said to all the people, "This day is holy to the LORD your God; do not mourn nor weep." For all the people wept, when they heard the words of the Law. Then he said to them, "Go your way, eat the fat, drink the sweet, and send portions to those for whom nothing is prepared; for this day is holy to our LORD. Do not sorrow, for the joy of the LORD is your strength." So the Levites quieted all the people, saying, "Be still, for the day is holy; do not be grieved."

a. All the people wept, when they heard the words of the Law: The Word of God was doing its intended work. 2 Timothy 3:16 tells us two things the Word of God is profitable for: reproof and correction. Sometimes it hurts to be reproved and corrected, and these tears were evidence of some of that pain.

b. Do not mourn nor weep: Ezra, Nehemiah, and the Levites did not want the people to mourn, even though it is a good thing to be sad under the conviction of the Holy Spirit through the Word of God. Yet if the sense of conviction is greater than the sense that God is doing a good and holy work, then tears are not good.

i. Our knowledge of our sin should never be bigger than our knowledge of Jesus as our savior. We are great sinners, but He is a greater savior.

ii. Therefore, the joy of the Lord is your strength - even when you are being convicted of sin. When we are convicted of sin we know that God is doing a work in us, so we can be glad and take joy.

c. Do not sorrow, for the joy of the LORD is your strength: The people felt sad, because they were aware of their own sin. But they could walk in joy because God was doing a great work. Our emotions are not beyond our control; we can do God's will even when we don't feel like it.

2. (12) The people choose to rejoice.

And all the people went their way to eat and drink, to send portions and rejoice greatly, because they understood the words that were declared to them.

a. They understood the words that were declared to them: They went away praising God, because understanding God's Word brings such a sweet sense of joy.

3. (13) The leaders gather for more study of God's Word.

Now on the second day the heads of the fathers' houses of all the people, with the priests and Levites, were gathered to Ezra the scribe, in order to understand the words of the Law.

a. The heads of the fathers' houses of all the people, with the priests and Levites: Leaders have a special need to understand and walk in God's Word. Their ignorance or disobedience affects far more than themselves - it affects everyone they have and influence on.

4. (14-18) The people keep the Feast of Tabernacles.

And they found written in the Law, which the LORD had commanded by Moses, that the children of Israel should dwell in booths during the feast of the seventh month, and that they should announce and proclaim in all their cities and in Jerusalem, saying, "Go out to the mountain, and bring olive branches, branches of oil trees, myrtle branches, palm branches, and branches of leafy trees, to make booths, as it is written." Then the people went out and brought them and made themselves booths, each one on the roof of his house, or in their courtyards or the courts of the house of God, and in the open square of the Water Gate and in the open square of the Gate of Ephraim. So the whole assembly of those who had returned from the captivity made booths and sat under the booths; for since the days of Joshua the son of Nun until that day the children of Israel had not done so. And there was very great gladness. Also day by day, from the first day until the last day, he read from the Book of the Law of God. And they kept the feast seven days; and on the eighth day there was a sacred assembly, according to the prescribed manner.

a. And they found written in the Law, which the LORD had commanded by Moses: This was beautiful, simple obedience. Their attitude was that God said it, so we will do it. Even though tradition did not tell them to keep the Feast of Tabernacles (it had not been done since the days of Joshua), but they relied on God's Word, not on tradition.

b. That the children of Israel should dwell in booths during the feast of the seventh month: The Feast of Tabernacles was all about remembering how God had blessed and provided for Israel in the wilderness during the Exodus. They could see God's blessing and provision for them right then, and it made something old seem brand new to them.

c. And there was very great gladness: Because of their great obedience to God's Word, there was very great gladness. We often are deceived into thinking the path of gladness is in doing our own thing, but gladness and freedom come only through obedience.

d. Day by day, from the first day until the last day, he read from the Book of the Law of God: This revival began by the Spirit of God working through the Word of God; it continued that way also.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Neh 8:17

NEHEMIAH 8:17 —Was this feast not celebrated since Joshua’s time or was it celebrated later by Zerubbabel?

PROBLEM: According to this passage, the Feast of Tabernacles had not been celebrated by Israel “since the days of Joshua the son of Nun.” Yet, Ezra 3:4 declares that Zerubbabel and the Israelites “kept the Feast of Tabernacles” after they returned from the Babylonian captivity.

SOLUTION: The Nehemiah passage means there had been nothing like this celebration since Joshua’s day. It does not mean no one had ever celebrated this feast since Joshua’s day. Nehemiah’s celebration was unique in many ways. First, it was commemorated by “the whole congregation” ( Neh. 8:17 ). Second, it was celebrated with “great gladness” (v. 17 ). Third, it was celebrated with a Biblethon, that is, with continual Bible reading for one week. Fourth, they celebrated it exactly as Moses had commanded, with a restored priesthood and temple ( 8:18 ; cf. 12:1ff ). Nothing like this had occurred since Joshua’s day.   

Introduction / Outline

JFB: Nehemiah (Book Introduction)

NEHEMIAH appears to have been the author of this book, from his usually writing in his own name, and indeed, except in those parts which are unmistakably later editions or borrowed from public documents, he usually employs the first person. The major portion of the book is occupied with a history of Nehemiah's twelve years' administration in Jerusalem, after which he returned to his duties in Shushan. At a later period he returned with new powers and commenced new and vigorous measures of reform, which are detailed in the later chapters of the book.

JFB: Nehemiah (Outline)

• NEHEMIAH, UNDERSTANDING BY HANANI THE AFFLICTED STATE OF JERUSALEM, MOURNS, FASTS, AND PRAYS. (Neh 1:1-3)
• HIS PRAYER. (Neh 1:4-11)
• ARTAXERXES, UNDERSTANDING THE CAUSE OF NEHEMIAH'S SADNESS, SENDS HIM WITH LETTERS AND A COMMISSION TO BUILD AGAIN THE WALLS OF JERUSALEM. (Neh. 2:1-20)
• THE NAMES AND ORDER OF THEM THAT BUILDED THE WALL OF JERUSALEM. (Neh. 3:1-32)
• WHILE THE ENEMIES SCOFF, NEHEMIAH PRAYS TO GOD, AND CONTINUES THE WORK. (Neh 4:1-6)
• THE PEOPLE COMPLAIN OF THEIR DEBT, MORTGAGE, AND BONDAGE. (Neh 5:1-5)
• THE USURERS REBUKED. (Neh 5:6-19)
• SANBALLAT PRACTISES AGAINST NEHEMIAH BY INSIDIOUS ATTEMPTS. (Neh. 6:1-19)
• NEHEMIAH COMMITS THE CHARGE OF JERUSALEM TO HANANI AND HANANIAH. (Neh 7:1-4)
• GENEALOGY OF THOSE WHO CAME AT THE FIRST OUT OF BABYLON. (Neh. 7:5-38)
• OF THE PRIESTS. (Neh. 7:39-73)
• RELIGIOUS MANNER OF READING AND HEARING THE LAW. (Neh 8:1-8)
• THE PEOPLE COMFORTED. (Neh 8:9-15)
• THEY KEEP THE FEAST OF TABERNACLES. (Neh 8:16-18)
• A SOLEMN FAST AND REPENTANCE OF THE PEOPLE. (Neh 9:1-3)
• THE LEVITES CONFESS GOD'S MANIFOLD GOODNESS, AND THEIR OWN WICKEDNESS. (Neh. 9:4-38)
• THE NAMES OF THOSE WHO SEALED THE COVENANT. (Neh. 10:1-27)
• POINTS OF THE COVENANT. (Neh 10:29-39)
• THE RULERS, VOLUNTARY MEN, AND EVERY TENTH MAN CHOSEN BY LOT, DWELL AT JERUSALEM. (Neh 11:1-2)
• THEIR NAMES. (Neh. 11:3-36)
• PRIESTS AND LEVITES WHO CAME UP WITH ZERUBBABEL. (Neh 12:1-9)
• SUCCESSION OF THE HIGH PRIESTS. (Neh. 12:10-47)
• UPON THE READING OF THE LAW SEPARATION IS MADE FROM THE MIXED MULTITUDE. (Neh 13:1-9)
• NEHEMIAH REFORMS THE OFFICERS IN THE HOUSE OF GOD. (Neh 13:10-14)
• THE VIOLATION OF THE SABBATH. (Neh. 13:15-31)

TSK: Nehemiah (Book Introduction)

Of Nehemiah, the author and principal actor in the events recorded in this book, the Jews speak as one of the greatest men of their nation. His concern for his country entitles him to the character of the first patriot that ever lived. Descended, according to some, of the family of Aaron, or according to others, of the tribe of Judah and allied to the royal family of David, in the course of Divine Providence, he was a captive in Babylon, but there his excellences were so apparent, that he was chosen by the Persian king to fill an office the most respectable and the most confidential in the whole court. Here he lived in ease and affluence. he lacked no good thing; and here he might have continued to live, in the same affluence, and in the same confidence; but he could enjoy neither, so long as he knew his people distressed, the sepulchres of his fathers trodden under foot, the altars of his God overturned, and his worship either totally neglected or corrupted. He sought the peace of Jerusalem; prayed for it; and was willing to sacrifice wealth, ease, safety, and even life itself, if he might be the instrument of restoring the desolations of Israel. And God, who saw the desire of his heart, and knew the excellences with which he had endowed him, granted his request, and gave him the high honour of restoring the desolated city of his ancestors, and the pure worship of their God. The opposition of Sanballat and the Samaritans, and the firmness and zeal with which he repelled their insults and ineffectual efforts cannot be read without the liveliest emotions; and will afford to the latest times, a noble and animating example of distinguished patriotism, united with the sincerest devotion to the interests of religion. The virtue and piety of this great and good man, appear with equal lustre in the numerous and important reformations he effected. He relieved the people from their hardships and oppressions, by abolishing the harsh and usurious practices of the nobles and rulers; gave up his own revenue, as governor of the province, for the benefit of the people; and, as a further means of conciliating their affections, exhibited an example of the most princely hospitality. As the best security for good morals, and the better observance of the laws of God, he re-established the offices of public worship, and prevented the profanation of the sabbath, which had arrived at a shameful excess; he furnished the returned captives with authentic registers, and enabled them, in the best manner possible, after so long and calamitous an interval, to trace the genealogies, and claim the inheritance of their respective families; and further, he accomplished the separation of the Jewish people from the mixed multitude, with which they had been incorporated, and annulled the numerous marriages which they had made with heathens and idolaters of every description. For disinterestedness, philanthropy, patriotism, prudence, courage, zeal, humanity, and every virtue that constitutes a great mind, and proves a soul in deep communion with God, Nehemiah will ever stand conspicuous among the greatest men of the Jewish nation; and an exemplar worthy of being copied by the first patriots in every nation under heaven.

TSK: Nehemiah 7 (Chapter Introduction)

Overview

Neh 7:1, Nehemiah commits the charge of Jerusalem to Hanani and Hananiah; Neh 7:5, A register of the genealogy of them which came at the first out of Babylon; Neh 7:9, of the people; Neh 7:39, of the priests; Neh 7:43, of the Levites; Neh 7:46, of the Nethinims; Neh 7:57, of Solomon’s servants; Neh 7:63, and of the priests which could not find their pedigree; Neh 7:66, The whole number of them, with their substance; Neh 7:70, Their oblations.

TSK: Nehemiah 8 (Chapter Introduction)

Overview

Neh 8:1, The religious manner of reading and hearing the law; Neh 8:9, They comfort the people; Neh 8:13, The forwardness of them to hear and be instructed; Neh 8:16, They keep the feast of tabernacles.

Poole: Nehemiah 7 (Chapter Introduction)

CHAPTER 7

Nehemiah committeth the charge of Jerusalem to Hanani and Hananiah, Neh 7:1,2 . His advice to them, Neh 7:3,4 . He finds out a register of the genealogy of them that came at first out of Babylon, Neh 7:5-65 . The whole number of them, Neh 7:66,67 . Their substance, Neh 7:68,69 . Their offerings, Neh 7:70-73 .

i.e. When I had taken order that the Levites should be summoned from all places to celebrate the dedication of the wall, as it was done, Neh 12:27 .

Poole: Nehemiah 8 (Chapter Introduction)

CHAPTER 8

Ezra bringeth and expoundeth the law of Moses, and blesseth God with the people, Neh 8:1-8 . Nehemiah and Ezra comfort the people, Neh 8:9-12 . The people’ s forwardness to hear and to be instructed in the law, Neh 8:13-15 . They make themselves booths, Neh 8:16,17 ; and keep the feast seven days, Neh 8:18 .

MHCC: Nehemiah (Book Introduction)

The Old Testament history closes with the book of Nehemiah, wherein is recorded the workings of his heart, in the management of public affairs; with many devout reflections.

MHCC: Nehemiah 7 (Chapter Introduction)

(Neh 7:1-4) The city committed to Hananiah.

(v. 5-73) Register of those that first returned.

MHCC: Nehemiah 8 (Chapter Introduction)

(Neh 8:1-8) The reading and expounding the law.

(Neh 8:9-12) The people called upon to be joyful.

(Neh 8:13-18) The feast of tabernacles, The joy of the people.

Matthew Henry: Nehemiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of Nehemiah

This book continues the history of the children of the captivity, the poor Jews, that had lately returned out of Babylon to their own land. At this time not only the Persian monarchy flourished in great pomp and power, but Greece and Rome began to be very great and to make a figure. Of the affairs of those high and mighty states we have authentic accounts extant; but the sacred and inspired history takes cognizance only of the state of the Jews, and makes no mention of other nations but as the Israel of God had dealings with them: for the Lord's portion is his people; they are his peculiar treasure, and, in comparison with them, the rest of the world is but as lumber. In my esteem, Ezra the scribe and Nehemiah the tirshatha, though neither of them ever wore a crown, commanded an army, conquered any country, or was famed for philosophy or oratory, yet both of them, being pious praying men, and very serviceable in their day to the church of God and the interests of religion, were really greater men and more honourable, not only than any of the Roman consuls or dictators, but than Xenophon, or Demosthenes, or Plato himself, who lived at the same time, the bright ornaments of Greece. Nehemiah's agency for the advancing of the settlement of Israel we have a full account of in this book of his own commentaries or memoirs, wherein he records not only the works of his hands, but the workings of his heart, in the management of public affairs, inserting in the story many devout reflections and ejaculations, which discover in his mind a very deep tincture of serious piety and are peculiar to his writing. Twelve years, from his twentieth year (Neh 1:1) to his thirty-second year (Neh 13:6), he was governor of Judea, under Artaxerxes king of Persia, whom Dr. Lightfoot supposes to be the same Artaxerxes as Ezra has his commission from. This book relates, I. Nehemiah's concern for Jerusalem and the commission he obtained from the king to go thither, Neh 1:1-11, 2. II. His building the wall of Jerusalem notwithstanding the opposition he met with, ch. 3, 4. III. His redressing the grievances of the people, ch. 5. IV. His finishing the wall, ch. 6. V. The account he took of the people, ch. 7. VI. The religions solemnities of reading the law, fasting, and praying, and renewing their covenants, to which he called the people (ch. 8-10). VII. The care he took for the replenishing of the holy city and the settling of the holy tribe, ch. 11, 12. VIII. His zeal in reforming various abuses, ch. 13. Some call this the second book of Ezra, not because he was the penman of it, but because it is a continuation of the history of the foregoing book, with which it is connected (Neh 1:1). This was the last historical book that was written, as Malachi was the last prophetical book, of the Old Testament.

Matthew Henry: Nehemiah 7 (Chapter Introduction)

The success of one good design for God and our generation should encourage us to proceed and form some other; Nehemiah did so, having fortified Jerusalem with gates and walls, his next care is, I. To see the city well kept (Neh 7:1-4). II. To see it well peopled, in order to which he here reviews and calls over the register of the children of the captivity, the families that returned at first, and records it (v. 5-73). It is the same, in effect, with that which we had, Ezra 2. What use he made of it we shall find afterwards, when he brought one of ten to live in Jerusalem, Neh 11:1.

Matthew Henry: Nehemiah 8 (Chapter Introduction)

Ezra came up out of Babylon thirteen years before Nehemiah came, yet we have here a piece of good work which he did, that might have been done before, but was not done till Nehemiah came, who, though he was not such a scholar nor such a divine as Ezra, nor such a scribe in the law of his God, yet was a man of a more lively active spirit. His zeal set Ezra's learning on work, and then great things were done, as we find here, where we have, I. The public and solemn reading and expounding of the law (Neh 8:1-8). II. The joy which the people were ordered to express upon that occasion (Neh 8:9-12). III. The solemn keeping of the feast of tabernacles according to the law (Neh 8:13-18).

Constable: Nehemiah (Book Introduction)

Introduction

Title

This book, like so many others in the Old Testament, received its title from its principle character. The Septuagint (Greek) translation also had the same title, as does the Hebrew Bible.

As I mentioned in my notes on Ezra, the Jews kept Ezra and Nehemiah together for many years. The reason was the historical continuity that flows from Ezra through Nehemiah.

Writer and Date

The use of the first person identifies the author as Nehemiah, the governor of the Persian province of Judah (1:1-2:20; 13:4-31). His name means "Yahweh has comforted."

The mention of Darius the Persian in 12:22 probably refers to Darius II, the successor of Artaxerxes I (Longimanus).¹ Darius ruled from 423-404 B.C. The text refers to an event that took place in Darius' reign (12:22). Therefore Nehemiah must have written the book sometime after that reign began. Since there are no references to Nehemiah's age in the text, it is hard to estimate how long he may have lived. When the book opens, he was second in command under King Artaxerxes (cf. Daniel). If he was 40 years old then and 41 when he reached Jerusalem in 444 B.C., he would have been 62 years old in 423 B.C. when Darius replaced Artaxerxes. Consequently he probably wrote the book not long after 423 B.C., most likely before 400 B.C.²

Scope

The years of history the book covers are 445-431 B.C. or perhaps a few years after that.

In 445 B.C. (the twentieth year of Artaxerxes' reign, 1:1) Nehemiah learned of the conditions in Jerusalem that led him to request permission to return to Judah (2:5). He arrived in Jerusalem in 444 B.C. and within 52 days had completed the rebuilding of the city walls (6:15).

In 432 B.C. Nehemiah returned to Artaxerxes (13:6). He came back to Jerusalem after that, probably in a year or so. The record of his reforms following that return is in the last chapter of this book. Apparently Nehemiah completed all of them in just a few weeks or months.

Even though the book spans about 15 years, most of the activity Nehemiah recorded took place in 445-444 B.C. (chs. 1-12) and in 432-431 B.C. (ch. 13).

Chronology of the Book of Nehemiah
445	Nehemiah learned of conditions in Jerusalem and requested a leave of absence from Artaxerxes.
444	He led the Jews to Jerusalem. Repairs on the wall of Jerusalem began. The Jews completed rebuilding the walls. Nehemiah promoted spiritual renewal among the returnees.
443
442
441
440
439
438
437
436
435
434
433
432	Nehemiah returned to Artaxerxes ending his 12 years as governor of Judah. Malachi may have prophesied in Jerusalem.
431	Nehemiah may have returned to Jerusalem and began his second term as governor. More religious reforms apparently began.
430
429
428
427
426
425
424
423	Darius II began to reign.

Message³

For many years, believers regarded Ezra and Nehemiah as twin books. They called them 1 and 2 Ezra (or Esdras, the Greek transliteration of Ezra). Jerome, who lived in the fourth century A.D., gave 2 Ezra the name Nehemiah. This fact illustrates the close relationship that exists between these two books. A single story begins in Ezra and ends in Nehemiah. The history they record covers about 110 years (538-430 B.C.).

Let us notice three things about the returned exiles in this period, the restoration period, that God revealed in this Book of Nehemiah.

The people in view are the approximately 97,000 Israelites who returned from captivity, the remnant. They had no conscious national influence that arose from their purpose as a nation. They did not have much messianic hope either. There is no reference to this hope in Ezra, Nehemiah, or Esther.

The purpose of God was that His people should return to His Law. The civil reformation was secondary to the reading of the Law that took place in Jerusalem. The reading of the Law (ch. 8) led to the praying of the Levites (ch. 9), and that resulted in the making of a covenant (ch. 10). God's purpose was to put Israel back under the Law until Christ would come.

The Potter at work in this book continues the task of reshaping that He began in Ezra. His primary instrument at this time was Nehemiah. Nehemiah was not a king, a priest, or a prophet, but an ordinary citizen. He held a cabinet-level position under Artaxerxes, the Persian monarch. He became the governor of Judah later. Generally the kings of Israel had failed, the people had ignored the prophets, and the priests were corrupt. Therefore God chose a common man who built a wall around Jerusalem in a little over seven weeks so the people could give concentrated attention to the reading and exposition of God's Word. Nehemiah was a man like others God used before him, a man who lived and walked by faith. Joshua was such a person and was also neither king, prophet, nor priest. Nehemiah did for Israel in his day what Joshua had done in his.

Notice next three things about Nehemiah.

Nehemiah had an attitude of faith. He had remarkable confidence in God. This never wavered. He wanted to see God's purposes fulfilled (1:1-4). He expressed his concern in his inquiry and sorrow. His prayer and sorrow show his confidence in God's power (1:5-2:4; 4:9). Furthermore he purposed to cooperate with God so God's will would happen. He expressed this commitment in his activity.

Nehemiah also acted in faith. We can see his faith in three activities.

1. He acted cautiously (5:7). He examined the wall secretly and silently. Then he divided the work so every man built near his own house. This guaranteed the personal interest and diligence of the workers.

2. He acted courageously (13:11, 17). He started by himself, single-handedly. Then he stuck with the work determinedly until he finished it.

3. He acted without compromise.

He did not compromise with the enemies outside the wall. They tried to get him to compromise by using contempt (4:3), then conspiracy (4:8), and then cunning (6:2).

He did not compromise with the Jews inside the wall either. He did not allow the nobles to continue charging their poorer brothers interest (5:5). He did not allow a priest to give lodging to the enemy (13:4-5). Furthermore he did not permit mixed marriages with non-Jews (13:23).

Finally, Nehemiah achieved by faith. The workers built the walls in only 52 days. Nehemiah settled the people in the city and its suburbs. He expounded and enforced the Law of God. He also provided a place where the people could wait for God's salvation.

Combining Nehemiah's times with his character we get the message of this book. Nehemiah proves that seemingly impossible things are possible through prayer and hard work when people determine to trust and obey God, and when they put His interests first.

Like Nehemiah we live in dark times (cf. Isa. 50:10). We too have to deal with indifferent multitudes. As in his day, there is widespread disloyalty to God's truth today. As then, there is lack of enthusiasm for God's plans and purposes now. Not many Christians want to devote their every waking moment to the task God has commanded us to do.

Like Nehemiah we need to walk by faith in these dark times (cf. Hab. 2:4). We need to be as sure of God as he was. We need to act with God and for God even though it means strenuous effort. We also need to decline all compromise with those outside and inside the church. We need to trust God, to do our day's work faithfully, and leave the future to Him. May we all follow this great man's example of faith. May we live one day at a time (Matt. 6:11).

Constable: Nehemiah (Outline)

Outline

I. The fortification of Jerusalem chs. 1-7

A. The return under Nehemiah chs. 1-2

1. The news concerning Jerusalem 1:1-3

2. The response of Nehemiah 1:4-11

3. The request of Nehemiah 2:1-8

4. The return to Jerusalem 2:9-20

B. The rebuilding of the walls 3:1-7:4

1. The workers and their work ch. 3

2. The opposition to the workers ch. 4

3. The strife among the workers ch. 5

4. The attacks against Nehemiah 6:1-14

5. The completion of the work 6:15-7:4

C. The record of those who returned 7:5-72

II. The restoration of the Jews chs. 8-13

A. The renewal of the Mosaic Covenant chs. 8-10

1. The gathering of the people ch. 8

2. The prayer of the people ch. 9

3. The renewed commitment of the people ch. 10

B. The residents of the land 11:1-12:26

1. The residents of Jerusalem 11:1-24

2. The residents of the outlying towns 11:25-36

3. The priests and Levites 12:1-26

C. The dedication of the wall 12:27-47

1. Preparations for the dedication 12:27-30

2. The dedication ceremonies 12:31-47

D. The reforms instituted by Nehemiah ch. 13

1. The exclusion of foreigners 13:1-3

2. The expulsion of Tobiah 13:4-9

3. The revival of tithing 13:10-14

4. The observance of the Sabbath 13:15-22

5. The rebuke of mixed marriages 13:23-29

6. The summary of Nehemiah's reforms 13:30-31

Constable: Nehemiah

Nehemiah

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Nehemiah (Book Introduction)

THE BOOK OF NEHEMIAS;

commonly called THE SECOND BOOK OF ESDRAS.

INTRODUCTION.

This Book takes its name from the writer, who was cup-bearer to Artaxerxes, (surnamed Longimanus ) king of Persia, and was sent by him with a commission to rebuild the walls of Jerusalem. It is also called the Second Book of Esdras, because it is a continuation of the history begun by Esdras, of the state of the people of God after their return from captivity. (Challoner) --- Genebrard believes that the latter wrote the work. But how long must he thus have lived? and how come the lists to vary so much? (Calmet) --- We may allow that these variations are owing to the mistakes of transcribers, (1 Esdras ii. 1.) for the writer of both works was certainly inspired. Esdras lived a long time along with Nehemias; (chap. xii. 35.) and he may have left memorials, as well as the latter, from which the present work seems to be compiled. (Haydock) --- Some additions have been made since the days of Nehemias, articularly chap. xii. to ver. 26, or at least (Calmet) the five last of these verses. (Capel.) (Chronicles) --- The passage cited from the commentaries of Nehemias, (2 Machabees ii. 13.) is not to be found here; which shews that we have not his entire work, but only an abridgment, in which the author has adopted his words, with some few alterations. The fifth chapter seems to be out of its place, and also the dedication of the walls, chap. xii. 27. Nehemias was a person in great favour at the court of Persia; and of high birth, probably of the royal family, (Eusebius; Isidore; Genebrard in Chron.) as most of the ancients believe that all who governed, till the time of the Asmoneans, were of the tribe of Juda. Hence he styles Hanani his brother, (chap. i. 2.) and declines entering into the temple, chap. vi. 11. His name never occurs among the priests; and though we read [in] 2 Machabees i. 18, 21, jussit sacerdos Nehemias, (Tirinus) the Greek has, "Nehemias order the priests;" Greek: iereis: (Calmet; Huet; Du Hamel) and the title of priest sometimes is given to laymen at the head of affairs. (Haydock) --- In this character Nehemias appeared, by order of Artaxerxes: and notwithstanding the obstructions of the enemies of Juda, rebuilt the walls of Jerusalem, and returned after twelve years to court, making a second visit to his own country, a little before the death of the king, whom he probably survived only one year, dying the year of the world 3580, about thirty years after he had been appointed governor. (Calmet) --- In the two first chapters, we behold his solicitude for the welfare of his country, in the ten following his success, and in the last what abuses he corrected. (Worthington) --- He renewed the covenant with God, (chap. ix., and x.) sent for the sacred fire, and established a library at Jerusalem, 2 Machabees i. 19, 34., and ii. 13. (Haydock)

Gill: Nehemiah (Book Introduction)

INTRODUCTION TO NEHEMIAH

This book is, by the authors of the Vulgate Latin and Arabic versions, called the "Second" Book of Ezra, it being a continuation of the same history, and was by the Jews reckoned as one book with Ezra; Kimchi on Isa 9:7, calls it Ezra, so the Talmud ^a; and it has been quoted by Christian writers under his name; see the argument of the book of Ezra; but not as if it was written by him; for it is a clear case it was written by Nehemiah, whose name it bears, as appears from Neh 1:1 and throughout Nehemiah speaks of himself under the first person; and the style also is very different from that of Ezra, being plainer and easier than his. It has always had a place in the canon of Scriptures, both with Jews and Christians; and is of use to show the fulfilment of the prophecy of Zechariah, and especially of Daniel concerning the building of the wall of Jerusalem in troublesome times; to carry on the history of the Jews, and describe the state of the church in those times, what opposition was made to it, and what enemies it had, and what must be expected when any work of God is set about; it is the last of the historical books that was written, as is thought, and contains an history of the space of about twelve years, from the twentieth of Artaxerxes to the thirty second of his reign, see Neh 1:1.

Gill: Nehemiah 7 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 7

Nehemiah having built the wall, and set up the doors, appointed two persons to take the charge of the city, and set watches for the safety of it, and to take special care about opening and shutting the gates of it, Neh 7:1, and concerned he was for the peopling of it, and having found a register of the first comers to it, gives their names, Neh 7:4 and some account of the freewill offerings made for the work they came about, Neh 7:70.

Gill: Nehemiah 8 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 8

Ezra being desired to bring forth the book of the law, read it to the people and others, expounded it to them, Neh 8:1 and Nehemiah exhorted the people to express joy and gladness on this occasion, which they did, Neh 8:9 and observing the feast of tabernacles was in the law commanded to be observed, they kept it very strictly and joyfully, Neh 8:13.