Nehemiah 8

AND all the people gathered themselves together as one man, into the street that was before the water-gate Of which, see Nehem. 3. 26., and they spake unto Ezra the scribe, to bring the book of the law of Moses, which the LORD had commanded to Israel.

And Ezra the priest Who came 12 or 13 years before Nehemiah to Ierusalem; and either carried there: or went back to Babylon, being forced to do so by the Kings command, or indispensable occasions, and then returned again with Nehemiah. brought the law before the congregation, both of men and women, and all that could hear with understanding i. e. And such children as were come to years of understanding., upon the first day of the seventh month.

And he read therein before the street that was before the water-gate, from the morning until mid-day, before the men and the women, and those that could understand: and the ears of all the people were attententive unto the book of the law.

And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose, and beside him stood Mattithiah, and Shema, and Anajah and Urijah, and Hilkiah, and Maaseiah on his right hand, and on his left hand, Pedajah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam. d Partly to declare their consent and concurrence with Ezra in what he said and did: and partly that they, or some of them might bear a part in the work.

And Ezra opened the book in the fight of all the people (for he was above all the people) and when he opened it, all the people stood up Either in reverence to Gods Word: of which, see Num. 11. 32. Iudg. 3. 20. Or that they might hear his words the more distinctly: or rather, because they observed that Ezra composed himself to prayer or thanksgiving; which is here generally declared, but doubtless was more particularly, and largely expressed in that assembly, as appears by their answering Amen, amen, to his prayer..

And Ezra blessed the LORD the great God: and all the people answered, Amen, amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with their faces to the ground.

Also Jeshua, and Bani and Sherebiah, Jamin, Akkub, Shabbethar, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites caused the people to understand the law As well the words, which being Hebrew, now needed to be translated into the Chaldee or Syriack language, which was now, and henceforth the common language of that people, who together with their religion, had also in a great part lost their language; as also the sense and meaning of them: they expounded the mind and will of God in what they read, and applied it to the peoples present condition, as they saw fit, as the manner of the Prophets generally was. And hence the people were so deeply affected with.: and the people stood in their place i. e. In their several places and stations into which the company seems to have been distributed for conveniency of hearing; it not being likely that so vast a Congregation could distinctly hear one mans voice. Or, by their stations, i. e. by the several stations of the Levites, & persons last named; who seem to have had several scaffolds, by comparing this with ch. 9. 4. upon which they stood, as Ezra did upon his pulpit, v. 4..

So they read To wit, Ezra and his companions successively or severally. l. in the book, in the law of God distinctly, and gave the sense The meaning of the Hebrew words, which they expounded in the common language., and 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 Priests work. Mal. 2. 7..

And Nehemiah, which is the Tirshatha, and Ezra the priest, the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the LORD your God To wit, as a day of feasting and thanksgiving to God, and rejoycing in his mercies: for otherwise even fasting days were holy to God in the general, though not in the sense here meant., mourn not nor weep: for all the people wept m, when they heard the words of the law. n Out of a deep sense of their great guilt, and of their extream danger by reason of it.

Then he said unto them, Go your way, eat the fat, and drink the sweet Feast before the Lord, as the duty of the day obligeth you to do., and send portions unto them for whom nothing is prepared For the relief of your poor brethren, who else must mourn whilest you rejoyce. See of this duty and practice, Deut. 16. 11, 14. Esth. 9. 19.: for this day is holy unto our LORD Being the feast of trumpets, Levit. 23. 24. and the beginning of this joyful month, wherein so many days of feasting and thanksgiving were to be observed., neither be ye sorry, for the joy of the LORD is your strength i. e. Rejoycing in God in the manner prescribed in his word, or serving him with cheerfulness, and thankfulness, which is your duty alwaies, but now especially, will give you that strength both of mind and body, which you greatly need, both to perform all the duties required of you, and to indure and oppose all the crafty counsels, and malicious designs of your enemies against you; whereas this dejection of mind, and excessive grief, if you indulge it, will both oftend God, and damp your spirits, & weaken your very bodies, & make you unfit for Gods service, or for your own necessary occasions, and so an easy prey to your enemies..

So the Levites stilled all the people Whose passions being once raised, could not suddenly be composed., saying, Hold your peace Cease from weeping and mournful cries, and turn your lamentations into thanksgivings., for the day is holy, neither be ye grieved.

And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them. r Because they now knew Gods mind, and their own duty, which they were resolved to practise; which gave them ground of hope and trust in Gods mercy, and consequently of great and just joy.

And on the second day were gathered together the chief of the fathers of all the people, the priests and the Levites Choosing rather to confess their ignorance for their edification, then vainly to pretend to more knowledge than they had: wherein they show both true humility, and serious godliness, that they were more careful to learn and practice their duty than to preserve their reputation with the people., unto Ezra the scribe, even to understand the words of law That they might more exactly understand the meaning of some things which they had heard before, and so instruct the people in them..

And they found Upon Ezra's information, and their discourse with him. written in the law which the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month.

And that they should publish i. e. And they found this also written, which is to be supplied out of the former verse, that they should, &c. which, though it be not particularly required, so as is expressed in the words here following, yet in the general is required by virtue of that precept, Levit. 23 4. Numb. 10. 10. And according to this translation, it must be understood in the close of this verse, that they did accordingly publish and proclaim, &c. But these words may be rendred, which (as this Hebrew word is rendred here, v. 14. and most commonly) also (so the particle vau is used, Isa. 6. 1. Ier. 1. 3.) also they did publish, &c. For so they did, as is evident and acknowledged; and it seems fit that so much should be expressed; and these words being so particular and proper to this special occasion, seem to intimate, that this is rather an historical relation of what they now did, than a declaration of that which the law required them to do, which was but in very general terms, and not so exact and particular as this following precept is said to be. and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount The mount of Olives, which was next Ierusalem, and stored with Olive-branches, and probably with the rest here mentioned: for these trees may seem to have been planted here abouts principally, for the use of this capital City in this very feast, which, though long neglected, should have been celebrated once every year. And therefore this place seems to be here designed as the most eminent place, but with an usual Synecdoche, this place being put for any place nearest to the several cities of Judah, where these branches were to be procured., & fetch olive-branches, & pine-branches, and myrtle-branches, and palm-branches, and branches of thick trees Of which see on Levit. 23. 34, Deut. 16. 13., to make booths, as it is written.

So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house For the houses there were made... at: of which, see Deut. 22. 8., and in their courts Belonging to their own Houses: for these might be any where in the open air., and in the courts of the house of God, and in the street of the watergate, and in the street of the gate of Ephraim That gate of the City which led to the Tribe of Ephraim.

And all the congregation of them that were come again out of the captivity, made booths, and sate under the booths: for Or, surely, as the Hebrew chi is oft used, as has been noted before. For the following words seem not so much to give a reason of what was last said, or done concerning their dwelling in booths; as to contain the holy writers reflection upon the present celebration of this feast. since the days of Jeshua the son of Nun, unto that day, had not the children of Israel done so Either 1. So as to the matter or substance of the thing. So it implies that all this while the feast of Tabernacles was not observed. Which seems altogether improbable, considering how expresly this was commanded to be celebrated, Levit. 23. &c. and what excellent Kings and Priests, and Prophets there had been within that time, such as were persons of great understanding, and most expert and studious in Gods Word, and therefore could not be ignorant of so plain a duty; and withal so throughly pious, and careful, and zealous for God, and the observation of his law and worship, and some of them commended for their universal obedience to all Gods commands; and therefore would not be guilty of so gross a neglect. Besides that this feast was observed is sufficiently implied in 1 Kings 8. 2, 65. & 2 Chr. 7. 9. & is particularly expressed, Ezra 3 4. Or rather 2. So, as to the manner & circumstances. They never kept this feast so joyfully, as the next words declare having not only the same causes of rejoycing which they formerly had, but some special causes to increase their joy, towit, the remembrance of their stupendious deliverance both out of the land of their Captivity, & out of the hands of their wicked & malicious Neighbours ever since their return, & especially now, when they were new building the walls of Ierusalem; they never kept it so solemnly and religiously: for whereas at other times, only the first and last day of that feast were celebrated with an holy convocation, Levit 23. 35, 36. Ioh. 7. 37. now there was an holy convocation, and the people assembled, and attended upon the reading of the law everyday of this feast, as is noted in the next verse.: and there was very great gladness.

Also day by day, from the first day unto the last day, he read in the book of the law of God Which was commanded to be done at this feast, Deut. 31. 10, 11, 12. though not injoyned to be done every day, as now out of a singular zeal they did.: and they kept the feast seven days, and on the eighth day was a solemn assembly, according unto the manner.