Text -- Nehemiah 8:8 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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.

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.

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).

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."

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

Commentary -- Word/Phrase Notes (per Verse)

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."

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 .

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)

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.

Commentary -- Verse Notes / Footnotes

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.

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 8:1-8

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.

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.

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.

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 8:8-11

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.

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

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_____. "Nehemiah 10 as an Example of Early Jewish Biblical Exegesis." Journal for the Study of the Old Testament 21 (1981):111-17.

Coggins, R. J. The Books of Ezra and Nehemiah. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Cross, Frank Moore, Jr. "A Reconstruction of the Judean Restoration." Journal of Biblical Literature 94:1 (March 1975):4-18.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Dulin, Rachel. "Leaders in the Restoration." The Bible Today 24:5 (September 1986):287-91.

Dumbrell, William J. "The Theological Intention of Ezra-Nehemiah." Reformed Theological Review 45:3 (September-December 1986):65-72.

Eskenazi, T. In an Age of Prose. Atlanta: Scholars Press, 1988.

Fensham, F. Charles. The Books of Ezra and Nehemiah. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Medina in Ezra and Nehemiah." Vetus Testamentum 25:4 (October 1975):795-97.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1790.

Galling, Kurt. "The Gola-List' according to Ezra 2//Nehemiah 7." Journal of Biblical Literature 70 (1951):149-58.

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Geva, H. "The Western Boundary of Jerusalem at the End of the Monarchy." Israel Exploration Journal 29 (1979):84-91.

Gowan, D. E. Bridge Between the Testaments. Pittsburgh: Pickwick, 1976.

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Grafman, R. "Nehemiah's Broad Wall." Israel Exploration Journal 24 (1974):50-51.

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Holmgren, Fredrick Carlson. Israel Alive Again. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

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_____. "Nehemiah's Mission and Its Background." Bulletin of the John Rylands Library 37:2 (March 1955):528-61.

_____. "Sanaballat and the Samaritan Temple." Bulletin of the John Rylands Library 38:1 (September 1955):166-98.

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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.