Nehemiah 8.

Matthew Henry

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).

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 Ch2 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.

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.

13. We have here,
I. The people's renewed attendance upon the word. They had spent the greatest part of one day in praying and hearing, and yet were so far from being weary of that new moon and sabbath that the next day after, though it was no festival, the chief of them came together again to hear Ezra expound (Neh 8:13), which they found more delightful and gainful than any worldly pleasure or profit whatsoever. Note, The more we converse with the word of God, if we rightly understand it and be affected with it, the more we shall covet to converse with it, and to increase in our acquaintance with it, saying, How sweet are thy words unto my mouth! Those that understand the scriptures well will still be desirous to understand them better. Now the priests and the Levites themselves came with the chief of the people to Ezra, that prince of expositors, to understand the words of the law, or, as it is in the margin, that they might instruct in the words of the law; they came to be taught themselves, that they might be qualified to teach others. Observe, 1. Though, on the first day, Ezra's humility had set them on his right hand and on his left, as teachers with him (Neh 8:4, Neh 8:7), yet now, they being by trial made more sensible than ever of their own deficiencies and his excellencies, on the second day their humility set them at Ezra's feet, as learners of him. 2. Those that would teach others must themselves receive instructions. Priests and Levites must be taught first and then teach.
II. The people's ready obedience to the word, in one particular instance, as soon as they were made sensible of their duty therein. It is probable that Ezra, after the wisdom of his God that was in his hand (Ezr 7:25), when they applied to him for instruction out of the law on the second day of the seventh month, read to them those laws which concerned the feasts of that month, and, among the rest, that of the feast of tabernacles, Lev 23:34; Deu 16:13. Ministers should preach not only that which is true and good, but that which is seasonable, directing to the work of the day in its day. Here is, 1. The divine appointment of the feast of tabernacles reviewed, Neh 8:14, Neh 8:15. They found written in the law a commandment concerning it. Those that diligently search the scriptures will find those things written there which they had forgotten or not duly considered. This feast of tabernacles was a memorial of their dwelling in tents in the wilderness, a representation of our tabernacle state in this world, and a type of the holy joy of the gospel church. The conversion of the nations to the faith of Christ is foretold under the figure of this feast (Zac 14:16); they shall come to keep the feast of tabernacles, as having here no continuing city. This feast was to be proclaimed in all their cities. The people were themselves to fetch boughs of trees (they of Jerusalem fetched them from the mount of Olives) and to make booths, or arbours, of them, in which they were to lodge (as much as the weather would permit) and to make merry during the feast. 2. This appointment religiously observed, Neh 8:16, Neh 8:17. Then we read and hear the word acceptably and profitably when we do according to what is written therein, when what appears to be our duty is revived after it has been neglected. (1.) They observed the ceremony: They sat in booths, which the priests and Levites set up in the courts of the temple; those that had houses of their own set up booths on the roofs of them, or in their courts; and those that had not such conveniences set them up in the streets. This feast had usually been observed (Ch2 5:3; Ezr 3:4), but never with such solemnity as now since Joshua's time, when they were newly settled, as they were now newly re-settled in Canaan. That man loves his house too well that cannot find in his heart to quit it, awhile, in compliance either with an ordinance or with a providence of God. (2.) They minded the substance, else the ceremony, how significant soever, would have been insignificant. [1.] They did it with gladness, with very great gladness, rejoicing in God and his goodness to them. All their holy feasts, but this especially, were to be celebrated with joy, which would be much for the honour of God, and their own encouragement in his service. [2.] They attended the reading and expounding of the word of God during all the days of the feast, v. 18. They improved their leisure for this good work. Spare hours cannot be better spent than in studying the scriptures and conversing with them. At this feast of tabernacles God appointed the law to be read once in seven years. Whether this was that year of release in which that service was to be performed (Deu 31:10, Deu 31:11) does not appear; however they spent all the days of the feast in that good work, and on the eighth day was a solemn assembly, as God had appointed, in which they finished the solemnity the twenty-second day of the month, yet did not separate, for the twenty-fourth day was appointed to be spent in fasting and prayer. Holy joy just not indispose us for godly sorrow any more than godly sorrow for holy joy.

Adam Clarke

Ezra, Nehemiah, and the Levites, read and interpret the laws to the people, Neh 8:1-7. The manner in which they do this important work, Neh 8:8. The effect produced on the people's minds by hearing it, Neh 8:9. The people are exhorted to be glad, and are told that the joy of the Lord is their strength, Neh 8:10-12. On the second day they assemble, and find that they should keep the feast of tabernacles; which they accordingly religiously solemnize for seven days; and Ezra reads to them from the book of the law, Neh 8:13-18.

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

2–3. All that could hear with understanding - Infants, idiots, and children not likely to receive instruction, were not permitted to attend this meeting; nor should any such, in any place, be ever brought to the house of God, if it can be avoided: yet, rather than a poor mother should be deprived of the ordinances of God, let her come with her child in her arms; and although it be inconvenient to the congregation, and to some ministers, to hear a child cry, it is cruel to exclude the mother on this account, who, having no person to take care of her child while absent, must bring it with her, or be totally deprived of the ordinances of the Christian Church.
Upon the first day of the seventh month - This was the first day of what was called the civil year; and on it was the feast of trumpets, the year being ushered in by the sound of these instruments.

4. Stood upon a pulpit of wood - מגדל migdal, a tower, a platform, raised up for the purpose, to elevate him sufficiently for the people both to see and hear him; for it is said, Neh 8:5, that he was above all the people. This is the first intimation we have of a pulpit, or structure of this kind. But we must not suppose that it was any thing similar to those tubs or barrels ridiculously set up in churches and chapels, in which a preacher is nearly as much confined, during the time of his preaching, as if he was in the stocks.

5. All the people stood up - This was out of respect to the sacred word: in imitation of this, when the gospel for the day is read in our churches, all the people stand up.

6–7. Ezra blessed the Lord - In imitation of this, we say, when the gospel for the day is commenced, Glory be to God for his holy Gospel! and conclude this thanksgiving with, Amen.

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).

9. Nehemiah, which is the Tirshatha - This puts it out of doubt that, when the Tirshatha is mentioned, Nehemiah himself is intended, Tirshatha being the name of his office.
Mourn not, nor weep - This is a holy day to God: a day appointed for general rejoicing in Him who has turned our captivity, restored to us his law, and again established among us his ordinances.

10–13. Eat the fat, and drink the sweet - Eat and drink the best that you have; and while ye are feeding yourselves in the fear of the Lord, remember those who cannot feast; and send portions to them, that the joy and the thanksgiving may be general. Let the poor have reason to rejoice as well as you.
For the joy of the Lord is your strength - This is no gluttonous and drunken festival that enervates the body, and enfeebles the mind: from your religious feast your bodies will acquire strength and your minds power and fervor, so that you shall be able to Do His will, and to do it cheerfully. Religious joy, properly tempered with continual dependence on the help of God, meekness of mind, and self-diffidence, is a powerful means of strengthening the soul. In such a state every duty is practicable, and every duty delightful. In such a frame of mind no man an ever fell, and in such a state of mind the general health of the body is much improved; a cheerful heart is not only a continual feast, but also a continual medicine.

14. In the feast of the seventh month - That is, the feast of tabernacles, which was held in commemoration of the sojourning of their fathers in the wilderness after they had been delivered from the Egyptian bondage. Now, having been delivered from the Babylonish captivity, and the proper time of the year occurring, it was their especial duty to keep the same feast.

15. Fetch olive branches - For every thing concerning this feast of tabernacles, see the notes on Leviticus 23 (note), and the other places there referred to.

16. Upon the roof of his house - It need scarcely be repeated, that the houses in the East are generally built with flat roofs. On these they reposed; on these they took the air in the heats of summer; and on these they oftentimes slept.

17. Since the days of Joshua - No feast of tabernacles since Joshua's time had been so heartily and so piously celebrated. The story of the sacred fire now discovered, which had been hidden by the order of Jeremiah in a dry well, and now, some of the mud from the bottom being brought upon the altar, was kindled afresh by the rays of the sun, which suddenly broke out, though before covered with clouds, etc., is worthy of no credit. Those who wish to see the detail may consult 2 Maccabees 1:18-36.

On the subject in Neh 8:8, I beg leave to make a few observations: - So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. The Israelites, having been lately brought out of the Babylonish captivity, in which they had continued seventy years, according to the prediction of Jeremiah, Jer 25:11, were not only extremely corrupt, but it appears that they had in general lost the knowledge of the ancient Hebrew to such a degree, that when the book of the law was read, they did not understand it: but certain Levites stood by, and gave the sense, i. e., translated into the Chaldee dialect. This was not only the origin of the Chaldee Targums, or translation of the law and prophets into that tongue but was also, in all probability, the origin of preaching from a text; for it appears that the people were not only ignorant of their ancient language, but also of the rites and ceremonies of their religion, having been so long in Babylon, where they were not permitted to observe them. This being the case, not only the language must be interpreted, but the meaning of the rites and ceremonies must also be explained; for we find from Neh 8:13, etc., of this chapter, that they had even forgotten the feast of tabernacles, and every thing relative to that ceremony.
As we nowhere find that what is called preaching on or expounding a text was ever in use before that period, we are probably beholden to the Babylonish captivity for producing, in the hand of Divine Providence, a custom the most excellent and beneficial ever introduced among men.
What the nature of preaching or expounding the word of God was, at this early period of its institution, we learn from the above cited text.
I. They read in the book of the law of God. - The words of God, the doctrines of Divine revelation, are the proper matter of preaching; for they contain the wisdom of the Most High, and teach man the things which belong to his peace and happiness.
II. They read distinctly - מפרש mephorash, from פרש parash, to expand; they analyzed, dilated, and expounded it at large, showing the import and genuine meaning of every word.
III. They gave the sense - ושום שכל vesom sechel, they put weight to it; showed its value and utility, and how intimately concerned they were in all that was revealed: thus applying verbal criticism, and general exposition to their true and most important purposes.
IV. They caused them to understand the reading - ויבינו במקרא vaiyabinu bammikra: and they understood - had a mental taste and perception of the things which were in the reading, i. e., in the letter and spirit of the text. Thus they knew the Divine will, and approved the things that were more excellent, being (thus) instructed out of the law, Rom 2:18.
This was the ancient method of expounding the word of God among the Jews; and this mode is still more necessary for Us: -
1. Because the sacred writings, as they came from God, are shut up in languages no longer vernacular; and no translation ever did or ever can reach the force of the original words, though perhaps our own in general, comes nearest to this of all versions, whether ancient or modern.
2. Ninety-nine out of a hundred know nothing of these languages; and consequently cannot, of themselves, reap all the requisite benefit from reading the Scriptures.
3. Sacred things are illustrated in the Bible by a reference to arts and sciences, of which the mass of the people are as ignorant as they are of the original tongues.
4. Provincial customs and fashions are mentioned in these writings, which must be understood, or the force and meaning of many texts cannot be comprehended.
5. There is a depth in the word of God which cannot be fathomed except either by Divine inspiration, or by deep study and research, for which the majority of the people have no time.
6. The people in general trust to the piety, learning and abilities of their ministers, and maintain them as persons capable of instructing them in all the deep things of God; and believing them to be holy men, they are confident they will not take their tithes, their food, and their raiment, under a pretense of doing a work for which they have not the ordinary qualifications. Where there is not such preaching as this, the people "sit in darkness, and in the valley of the shadow of death;" sinners are not converted unto God; neither are believers "built up on their most holy faith."
Reader - Art thou a Christian minister? Dost thou feed the flock of God? Let thy conduct, thy conscience, and the fruits of thy ministry answer for thee.

John Gill

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.

1. And all the people gathered themselves together as one man into the street that was before the watergate,.... A large and commodious street for such a company of people, which led to the water gate, of which see Neh 3:26 hither the people gathered with great unanimity, zeal, and affection:

and they spoke unto Ezra the scribe; the same who is called Ezra the priest, and scribe of the law of God, and said to be a ready one, Ezr 7:6, who came to Jerusalem thirteen years before this time; but very probably returned to Babylon again, and was lately come from thence:

to bring the book of the law of Moses, which the Lord had commanded to Israel; to observe what was commanded in it, and which he had ordered to be read, particularly every seventh year, at the feast of tabernacles, Deu 31:10 which was now drawing near, though this was not the precise time of reading it; hence some have thought this year was the sabbatical year; see Neh 5:11.

2. And Ezra the priest brought the law before the congregation,.... Having a perfect copy of it, which the people knew, and therefore desired him to bring it; he brought it either out of his own case or chest, or out of the temple where it was laid up; some restrain this to the book of Deuteronomy; this he produced in sight of the whole assembly:

both of men and women; adult persons of each sex, who met promiscuously; though Grotius thinks the women had a separate place:

and all that could hear with understanding; all under age, who yet were capable of hearing the law read to some advantage to them:

upon the first day of the seventh month; the month Tisri, answering to part of September and October; this was a high day, for not only the first of every month was a festival, but the first of the seventh month was the feast of blowing of trumpets, Lev 23:24, and besides, this was New Year's day, the first day of their civil year, as the first of Nisan was of their ecclesiastical year, and was of greater antiquity than that; and so Jarchi says, this was the first day of the year; to which may be added, that this was the day on which the altar was first set up, on the Jews' return from captivity, Ezr 3:6.

3. And he read therein,.... Some passages in it, here and there, which it was necessary the people should have knowledge of; for it can hardly be thought be began and read on just in the order in which it was: this he did

before the street; at the top of it, at one end of it:

that was before the water gate; which looked directly to that:

from the morning until midday; from the rising of the sun to noon, so that he must read six hours; but very probably was relieved at times by the men with him, after mentioned:

before the men and the women, and those that could understand; see Neh 8:2,

and the ears of all the people were attentive unto the book of the law; to the hearing of it read, and to the things contained in it; hence Maimonides (h) gathers, that as soon as the reader begins the reading of the law, it is not lawful to speak about anything, not even the constitutions of the law, but silently to attend to what is read.

(h) Hilchot Tephillah, c. 12. sect. 9.

4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose,.... Or to speak out of, as the Syriac and Arabic versions; this, in the Hebrew text, is called a "tower" (i), partly because of its height, and partly because in the form of one; and also for its largeness, considering the use it was for; for it was so large as to hold fourteen men, as appears by what follows: a pulpit of wood was made for the king in the court, to read the law from (k); though, according to Jacob Leo, it was a throne like an high tower; see Gill on Kg2 11:14, the pulpits, in the Jewish synagogues, made after the same manner, as Aben Ezra observes, are called by the same (l) name:

and beside him stood Mattithiah, and Shema, and Anaiah; and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam; in all thirteen; there were six on his right, and seven on his left, who stood here, not merely in honour to him, and as approvers and supporters of the truth of what he read, but to relieve him when weary.

(i) "super turrem ligni", Montanus; so Dionysius is said, "concionari ex turri alta", Ciceron. Tuscul. Quaest. l. 5. (k) Schulchan Aruch, par. 1. c. 141. sect. 7. (l) Misn. Sotah, c. 7. sect. 8.

5. And Ezra opened the book in the sight of all the people (for he was above all the people),.... So plainly seen by them, and what he did, and the more easily heard, for which purpose the pulpit was made for him to stand in:

and, when he opened it, all the people stood up; that they might the better hear the law read, as well as in honour and reverence of it; the Jews say (m), that from the times of Moses to Rabban Gamaliel, they learned the law only standing; but after his death a disease came into the world, and they learned it sitting; and now it is a canon with them, that it is not necessary to stand at the reading of the law (n).

(m) T. Bab. Megillah, fol. 21. 1. (n) Schulchan Aruch, par. 1. Orach Chayim, c. 146. sect. 4.

6. And Ezra blessed the Lord, the great God,.... Before he began to read in the book of the law, he addressed himself to God in a short prayer, wholly in the benedictory way; ascribing blessing, honour, and glory to him, celebrating his being and perfections, setting forth his greatness and his excellency, who was the author and giver of the law he was about to read; and this he the rather did, that what he read might be the more carefully attended to, and come with the greater authority, weight, and influence on those that heard it; and so, Maimonides (o) says, it is the custom with the Jews, in their synagogues, for the reader, after he has opened the book, and looked out the place he reads, to say this blessing,"Blessed art thou, O Lord our God, King of the world, who hath chosen us out of all people, and hath given us his law; blessed art thou, O Lord, who hast given us the law; and all the people answer, Amen;''as they now did, as follows:

and all the people answered, Amen, Amen: repeating the word, to declare their hearty assent to what Ezra had expressed; the Jews have many rules concerning pronouncing the "Amen", that it must not be too quick, curt, and short, nor with too high a voice (p):

with lifting up their hands; a prayer gesture, to which the apostle refers, Ti1 2:8,

and they bowed their heads, and worshipped the Lord with their faces to the ground; expressing hereby the awful sense they had of the Divine Being, and their profound adoration of him.

(o) Hilchot Tephillah, c. 12. sect. 5. (p) Schulchan Aruch, ut supra, (par. 1.) c. 124. sect. 12.

7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites,.... That is, others of them besides those named; for they seem all to be Levites, unless they can be thought to be priests, and so the Levites are distinguished from them; but the former seems evident from Neh 9:4 these also

caused the people to understand the law; as well as Ezra; from whence it is plain that he did not only read the law, but gave the sense of it, especially where there was any seeming difficulty, and these men were assisting in the same work: and the people stood in their place; to hear the law read and explained; they did not move from their first station, but continued in it from morning to noon; they were both attentive and constant.

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.

(q) T. Bab. Nedarim, fol. 37. 2. & Megillah, fol. 3. 1. & Hieros. Megillah, fol. 74. 4.

9. And Nehemiah which is the Tirshatha,.... Or governor, as Zerubbabel had been, and now Nehemiah, see Ezr 2:63

and Ezra the priest and scribe; see Neh 8:1,

and the Levites that taught the people; see Neh 8:7

said unto all the people, this day is holy unto the Lord your God; being both the new moon and the feast of blowing of trumpets:

mourn not, nor weep; which was unsuitable to a festival, and especially such an one as this, in which trumpets were to be blown, and gladness to be shown, Num 10:10

for all the people wept when they heard the words of the law; perceiving they had not kept it, but had broke it in many instances, and so liable to the wrath and judgment of God in case of disobedience.

10. Then he said unto them,.... Nehemiah the Tirshatha or governor:

go your way; to their own houses, and refresh themselves; it being noon, and they had stood many hours attentive to the reading and expounding of the law:

eat the fat, and drink the sweet: not a common meal, but a feast, consisting of the richest provisions, the best of food and liquors

and send portions unto them for whom nothing is prepared; for the poor, who had no food at home provided for them; the widow, fatherless, and stranger, who at festivals were to partake of the entertainment, Deu 16:11

for this day is holy unto our Lord: neither be you sorry; confirming what the Levites had said and exhorted to, Neh 8:9

for the joy of the Lord is your strength; to rejoice, as the Lord commanded them on such days as these, was a means both of increasing their bodily strength and their inward strength, and of fitting them the more to perform their duty to God and men with cheerfulness, which sorrow and heaviness made unfit for; and the joy which has the Lord for its object, and comes from him, is the cause of renewing spiritual strength, so as to run and not be weary, walk and not faint, in the ways of God.

11. So the Levites stilled all the people,.... Made them quiet and easy, being backed by the governor:

saying, hold your peace; refrain from weeping and mourning:

for the day is holy; a festival, set apart for joy and gladness:

neither be ye grieved; inwardly; as they were not to show any signs of sorrow outwardly, so they were not to cherish grief inwardly.

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.

13. And on the second day were gathered together,.... The second day of the month, and of the new year, the day after the feast of blowing of trumpets, and after the law had been read and explained:

the chief of the fathers of all the people: heads of tribes and families: the priests and the Levites; who, though they were instructors of others, needed to be taught themselves, of which they were sensible: and therefore came

unto Ezra the scribe, even to understand the words of the law; some things in it, which, upon reading the day before, they observed had some difficulty in them, and which they did not clearly and thoroughly understand; and therefore applied to Ezra, a ready scribe in the law, for better information, and that they might be better able to teach the people; which was highly commendable in them.

14. And they found written in the law which the Lord had commanded by Moses,.... The children of Israel, to be observed by them; either by hearing it read the day before, or by conversation with Ezra, they perceived it was enjoined in the law, particularly in Lev 23:39

that the children of Israel should dwell in booths, in the feast of the seventh month: which was the same month, and this the second day of it, and therefore the time drew near for keeping it; for it was to begin the fifteenth.

15. And that they should publish and proclaim in all their cities, and in Jerusalem,.... That is, as Jarchi interprets it, by supplying it thus:

and they commanded that they should publish, &c. Ezra and those with him gave orders that heralds should proclaim in all cities where the Jews dwelt that the feast of tabernacles would be kept, and they should prepare for it; and which seems to be the true sense, since it is not written in the law that such a proclamation should be made; but this was an order of their own, thereby to give notice of it, that all might be provided:

go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written; in Lev 23:40, where the first three of these seem to be called boughs of goodly trees; though the Jews (r) commonly understand them of pomecitrons, of which the Syriac version here interprets the myrtle branches; and by them are meant the citron branches, with the leaves and fruit, and which the Jews make absolutely necessary to the keeping of the feast, and for beautiful ones will give a large price; some of them go every year to Spain, and buy as many as they can, and dispose of them wherever Jews live (s): and those branches were to be fetched, not properly speaking to make the booths of, which were made of boards and planks, but for the decoration of them; and it was not necessary, according to Aben Ezra, that some of each of these should be gathered for that purpose, but of any sort of them; for he interprets the words disjunctively olive branches, or pine branches, or myrtle branches, &c. these, according to the common notion of the Jews, were tied up in little bundles, and carried in the hand, which they call "lulabs"; and they observe (t), the thick branches were for them, which included the rest; now these they were to fetch from the mount of Olives, and other mountains about Jerusalem; near to which also there was a place called Motza (u); whither they went, and gathered the willows of the brook mentioned in Lev 23:39.

(r) T. Bab. Succah, fol. 35. 1. (s) Buxtorf. Synagog. Jud. c. 21. p. 454. (t) Succah, fol. 12. 1. (u) Misn. Saccah, c. 4. sect. 5.

16. So the people went forth, and brought them,.... Went out of Jerusalem to the mountains adjacent, and fetched in branches of the said trees, one or another:

and made themselves booths, everyone upon the roof of his house; which were flat, Deu 22:8, and they might be made anywhere, so be it they were open to the air:

and in their courts, and in the courts of the house of God; the common people in the courtyards belonging to their houses, and the priests and Levites in the courts of the temple, the yards or open places adjoining to them:

and in the street of the watergate; which led to that, and seems to have been a very large street, in which many booths might be built, Neh 3:26

and in the street of the gate of Ephraim; which led to the gate through which the road lay to the tribe of Ephraim, see Kg2 14:13, none were erected without the walls of the city, for fear of the enemy.

17. And all the congregation of them that were come again out of captivity made booths,.... These came to Jerusalem, and made them booths there; for there only was this feast kept, see Joh 7:2,

and sat under the booths; there they dwelt during the seven days of it, in commemoration of their ancestors dwelling in booths in the wilderness, see Lev 23:42

for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so; Joshua observed it, when be had brought and settled the people of Israel in the land of Canaan; and it had been observed since, before this time, as appears from Kg1 8:2 Ezr 3:4; but not so, with such exactness, with such zeal and affection, with such a regard to the law of God, as to read it every day of the feast, as in the next verse, and with such joy and gladness; wherefore there is no reason to suspect a corruption in the text, as a learned man (w) does, who supposes that Joshua is put for Josiah:

and there was very great gladness; that they were restored unto and settled in their land, had the book of the law, and the knowledge of it, and were directed and enabled to observe it.

(w) Delancy's Life of King David, vol. 1. p. 395. marg.

18. Also day by day, from the first day unto the last day, he read in the book of the law of God,.... That is, Ezra; this was done by him every day during the feast, whereas only the first and last days were the holy convocations on which it seems to have been read:

and they kept the feast seven days, and on the eighth day was a solemn assembly, according to the manner; prescribed in Lev 23:39.

Next: Nehemiah Chapter 9

JFB

RELIGIOUS MANNER OF READING AND HEARING THE LAW. (Neh 8:1-8)

all the people gathered themselves together as one man--The occasion was the celebration of the feast of the seventh month (Neh 7:73). The beginning of every month was ushered in as a sacred festival; but this, the commencement of the seventh month, was kept with distinguished honor as "the feast of trumpets," which extended over two days. It was the first day of the seventh ecclesiastical year, and the new year's day of the Jewish civil year, on which account it was held as "a great day." The place where the general concourse of people was held was "at the water gate," on the south rampart. Through that gate the Nethinims or Gibeonites brought water into the temple, and there was a spacious area in front of it.

they spake unto Ezra the scribe to bring the book of the law of Moses--He had come to Jerusalem twelve or thirteen years previous to Nehemiah. He either remained there or had returned to Babylon in obedience to the royal order, and for the discharge of important duties. He had returned along with Nehemiah, but in a subordinate capacity. From the time of Nehemiah's appointment to the dignity of tirshatha, Ezra had retired into private life. Although cordially and zealously co-operating with the former patriot in his important measures of reform, the pious priest had devoted his time and attention principally toward producing a complete edition of the canonical Scriptures. The public reading of the Scriptures was required by the law to be made every seventh year; but during the long period of the captivity this excellent practice, with many others, had fallen into neglect, till revived, on this occasion. That there was a strong and general desire among the returned exiles in Jerusalem to hear the word of God read to them indicates a greatly improved tone of religious feeling.

4. Ezra . . . stood upon a pulpit of wood--Not made in the form known to us, but only a raised scaffold or platform, broad enough to allow fourteen persons to stand with ease upon it. Ezra's duty was very laborious, as he continued reading aloud from morning until midday, but his labor was lightened by the aid of the other priests present. Their presence was of importance, partly to show their cordial agreement with Ezra's declaration of divine truth; and partly to take their share with him in the important duty of publicly reading and expounding the Scripture.

5–6. when he opened it, all the people stood up--This attitude they assumed either from respect to God's word, or, rather, because the reading was prefaced by a solemn prayer, which was concluded by a general expression of "Amen, Amen."

7–8. caused the people to understand the law . . . gave the sense--Commentators are divided in opinion as to the import of this statement. Some think that Ezra read the law in pure Hebrew, while the Levites, who assisted him, translated it sentence by sentence into Chaldee, the vernacular dialect which the exiles spoke in Babylon. Others maintain that the duty of these Levites consisted in explaining to the people, many of whom had become very ignorant, what Ezra had read.

9–15. THE PEOPLE COMFORTED. (Neh 8:9-15)

This day is holy unto the Lord . . . mourn not, nor weep--A deep sense of their national sins, impressively brought to their remembrance by the reading of the law and its denunciations, affected the hearts of the people with penitential sorrow. But notwithstanding the painful remembrances of their national sins which the reading of the law awakened, the people were exhorted to cherish the feelings of joy and thankfulness associated with a sacred festival (see on Lev 23:24). By sending portions of it to their poorer brethren (Deu 16:11, Deu 16:14; Est 9:19), they would also enable them to participate in the public rejoicings.

16. THEY KEEP THE FEAST OF TABERNACLES. (Neh 8:16-18)

the people went forth, and brought . . . and made themselves booths, &c.--(See on Lev 23:34; Deu 16:13).

17. since the days of Jeshua . . . had not the children of Israel done so--This national feast had not been neglected for so protracted a period. Besides that it is impossible that such a flagrant disregard of the law could have been tolerated by Samuel, David, and other pious rulers, its observance is sufficiently indicated (Kg1 8:2, Kg1 8:65; Ch2 7:9) and expressly recorded (Ezr 3:4). But the meaning is, that the popular feelings had never been raised to such a height of enthusiastic joy since the time of their entrance into Canaan, as now on their return after a long and painful captivity.

18. Also day by day . . . he read in the book of the law of God--This was more than was enjoined (Deu 31:10-12), and arose from the exuberant zeal of the time.

on the eighth day was a solemn assembly--This was the last and great day of the feast (see on Num 29:35). In later times, other ceremonies which increased the rejoicing were added (Joh 7:37).

Next: Nehemiah Chapter 9