N
E H E M I A H
CHAP. VIII.
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, ver. 1-8. II. The joy which the
people were ordered to express upon that occasion, ver. 9-12. III. The solemn
keeping of the feast of tabernacles according to the law, ver. 13-18.
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The
Explanation of the Law.
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B.
C. 444.
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1 And all the people gathered themselves
together as one man into the street that was before the water gate; and
they spake unto Ezra the scribe to bring the book of the law of Moses, which
the LORD
had commanded to Israel. 2 And Ezra the priest brought the law
before the congregation both of men and women, and all that could hear with
understanding, upon the first day of the seventh month. 3 And he
read therein before the street that was before the water gate from the
morning until midday, before the men and the women, and those that could
understand; and the ears of all the people were attentive unto the book
of the law. 4 And Ezra the scribe stood upon a pulpit of wood,
which they had made for the purpose; and beside him stood Mattithiah, and
Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand;
and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and
Hashbadana, Zechariah, and Meshullam. 5 And Ezra opened the
book in the sight of all the people; (for he was above all the people;) and
when he opened it, all the people stood up: 6 And Ezra blessed the
LORD,
the great God. And all the people answered, Amen, Amen, with lifting up their
hands: and they bowed their heads, and worshipped the LORD
with their faces to the ground. 7 Also Jeshua, and Bani,
and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah,
Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the
law: and the people stood in their place. 8 So they read in
the book in the law of God distinctly, and gave the sense, and caused them
to understand the reading.
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, v. 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. xxiii. 24; Num.
xxix. 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 (v.
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, v. 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 Luke iv. 20. 3. He had several assistants. Some of these stood
with him (v. 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 (v. 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. ii. 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, v. 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, v. 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 2 Chron. xvii. 9. (2.) He opened the book with
great reverence and solemnity, in the sight of all the people, v.
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. v. 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, Eccl. v. 1. (3.) He and others read in the book
of the law, from morning till noon (v. 3), and they read distinctly,
v. 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, v. 7, 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,
Matt. xxiv. 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, Acts viii. 30, 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 (v. 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 (v. 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 (v. 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 And Nehemiah, which is the Tirshatha,
and Ezra the priest the scribe, and the Levites that taught the people, said
unto all the people, This day is holy unto the LORD
your God; mourn not, nor weep. For all the people wept, when they heard the
words of the law. 10 Then he said unto them, Go your way, eat the
fat, and drink the sweet, and send portions unto them for whom nothing is
prepared: for this day is holy unto our Lord: neither be ye
sorry; for the joy of the LORD
is your strength. 11 So the Levites stilled all the people,
saying, Hold your peace, for the day is holy; neither be ye
grieved. 12 And all the people went their way to eat, and to
drink, and to send portions, and to make great mirth, because they had
understood the words that were declared unto them.
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 (v. 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. xxiii.
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 (v. 9): Be not sorry (v. 10); hold your
peace, neither be you grieved, v. 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, Luke
xiv. 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. lviii. 7, 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, Luke xvi. 19, &c. 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 (v. 11) and they made great mirth, v.
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.
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The
Joy of the People.
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B.
C. 444.
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13 And on the second day were gathered together
the chief of the fathers of all the people, the priests, and the Levites, unto
Ezra the scribe, even to understand the words of the law. 14 And
they found 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: 15 And that they should publish
and proclaim in all their cities, and in Jerusalem, saying, 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. 16 So the people went forth, and brought them, and
made themselves booths, every one upon the roof of his house, and in their
courts, and in the courts of the house of God, and in the street of the water
gate, and in the street of the gate of Ephraim. 17 And all the
congregation of them that were come again out of the captivity made booths,
and sat under the booths: for since the days of Jeshua the son of Nun unto
that day had not the children of Israel done so. And there was very great
gladness. 18 Also day by day, from the first day unto the last
day, he read in the book of the law of God. And they kept the feast seven
days; and on the eighth day was a solemn assembly, according unto the
manner.
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 (v.
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 (v. 4, 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 (Ezra vii. 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. xxiii. 34;
Deut. xvi. 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, v.
14, 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 (Zech. xiv. 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, v. 16, 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 (2 Chron. v. 3; Ezra iii. 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 (Deut. xxxi. 10, 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.
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