Text -- Nehemiah 8:12 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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

Commentary -- Word/Phrase Notes (per Verse)

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.

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.

Commentary -- Verse Notes / Footnotes

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.”

Commentary -- Verse Range Notes

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.

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.

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.

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.

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 7:73--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 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 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

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 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 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 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 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 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.