EXPOSITION
And on the second day were gathered together the chief of the fathers. At times it is true that "increase of appetite doth grow by what it feeds on." Once let the sweetness of the Divine word be tasted and appreciated, and there springs up in the heart instantly a desire for more—a wish to continue in the study—a feeling like that of the Psalmist when he said, "Lord, what love have I unto thy law: all the day long is my study in it" (Psalms 119:97). The Jews, taught by Ezra in the law of God on the first day of the month, return to him on the second, desirous of hearing more, hungering and thirsting after the word of life, of which they have felt the power and the excellency. To understand. Rather, "to consider," as in Psalms 41:1.
And they found written. The practice of "dwelling in booths," commanded in Leviticus 23:42, had fallen into disuse, probably during the captivity, and though the feast itself had been revived by Zerubbabel (Ezra 3:4), yet this feature of it, from which it derived its name, had remained in abeyance. In the feast of the seventh month. Though the "feast of trumpets" was also a feast of the seventh month, that of tabernacles was "the feast," being one of those which all Israelites not reasonably hindered were bound to attend (Exodus 23:14-2; Deuteronomy 16:16), and which was placed on a par with the Passover and Pentecost.
And that they should publish. See Leviticus 23:4. Saying, Go forth, etc. These words are not found in any existing Scripture, and some corruption of the present text may therefore be suspected. The Septuagint interposes, between "Jerusalem" and "Go forth," the words "And Esdras said," which would remove the difficulty; but it is difficult to understand how Ezra's name should have fallen out. Perhaps Houbigant is right in his suggestion of an emendation, by which the verse would run thus:—"And when they heard it, they proclaimed in all their cities, and in Jerusalem, saying, Go forth," etc. Into the mountain. i.e. the neighbouring mountain, the Mount of Olives. Pine branches. Rather "oleaster branches." Branches of thick trees. The same expression is used in Leviticus 23:40, the meaning in each place being uncertain. Perhaps trees with thick, viscous leaves are intended. It is remark- able that two of the trees commanded in Leviticus are omitted, viz; the hadar and the "willow of the brook," while three not mentioned in Leviticus—the olive, oleaster, and myrtle—are added.
The flat roofs of Oriental houses, and the court round which they were commonly built, furnished convenient sites for the booths, and would be preferred by the inhabitants of Jerusalem. The incomers from the country districts (Nehemiah 8:15) would have to occupy the open places or "squares" of the city, and the temple courts, which would accommodate large numbers. On the street of the water gate see the comment on Nehemiah 8:1. The street of the gate of Ephraim was probably a similar square, inside the great northern gateway.
Jeshua the son of Nun. "Jeshua" and "Joshua" are two modes of contracting the full name of Jehoshua, the latter prevalent in early, the former in later times. The Grecised form of Jeshua was "Jesus" (see Acts 7:45; Hebrews 4:8). When it is said that since the days of Jeshua had not the children of Israel done so, we must understand, not that there had been no celebration of the feast of tabernacles since that time—not even that there had been no celebration accompanied by "dwelling in booths," but only that there had been no such joyous and general celebration of the festival (comp. what is said in 2 Kings 23:22 and 2 Chronicles 35:18 of the passover kept in Josiah's eighteenth year). It is the very great gladness that is especially insisted upon.
Also day by day … . he read in the book of the law. Ezra must be intended in the form "he read," though there has been no mention of him since verse 13. The continuous and systematic reading seems to imply that the year was a Sabbatical one, and that the rehearsal commanded in Deuteronomy 31:10-5 now took place. The observance was perhaps a new thing to the newly-formed community, and is therefore recorded with so much emphasis. They kept the feast seven days. See Leviticus 23:34; Numbers 29:12-4; Deuteronomy 16:13. On the eighth day was a solemn assembly, according to the manner. Such a mode of solemnising the octave was commanded in Leviticus 23:36 and Numbers 29:35. By "according to the manner" seems to be meant "according to the regularly established custom"—one proof out of many that the feast had been constantly observed, though not perhaps with all the proper ceremonies (see the comment on Numbers 29:17).
HOMILETICS
An influential congregation.
Account of a smaller gathering than that recorded in the first part of the chapter, but likely from its character to be equally or more fruitful of good.
I. THE MEETING CONVENED (Nehemiah 8:13).
1. The congregation. Select; consisting of the principal heads of houses, priests, and Levites.
2. Their design. To study the law with a view to the better understanding of it.
3. Their teacher. The ablest doctor of the day.
II. THE DISCOVERY MADE (Nehemiah 8:14, Nehemiah 8:15). The law of the feast of tabernacles. Perhaps, although it had been kept on the first return from Babylon, it had been omitted in recent troublous times, or some important particulars had been neglected for want of instruction in the law. Now they come face to face with the original precepts.
III. THE OBEDIENCE RENDERED (Nehemiah 8:16). The chiefs doubtless proclaim the law to the people (Nehemiah 8:15), and these obey it. So the feast was kept—
1. By each and all.
2. With exactness. Such as had not been known since the days of Joshua.
3. With gladness.
4. With daily reading of the book of the law. It was thus a very pleasant and profitable week.
Lessons:—
1. The value of well-instructed rulers and ministers of religion. Especially of such as are well instructed in Holy Scripture. An ignorant clergy is one of the greatest evils, and scarcely less a clergy learned in everything but the Bible, the teaching of whose truths is their main business. "They be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch." But it is an omen of good when pastors and teachers are diligent students of the word, availing themselves of the assistance of the ablest scholars of the time, and thus becoming "instructed unto the kingdom of heaven," "able to teach others also."
2. The careful student of God's word is rewarded by important discoveries. He will find truths, precepts, and promises which are new to him, or come with all the freshness and force of a new revelation, to correct his beliefs or his conduct, or to give him new comfort and joy. The Bible is an inexhaustible mine of eternal treasures. It will repay the constant study of a life.
3. A condition of external peace and settlement is eminently favourable to the study and general practice of God's law. These Jews could turn their serious attention to the instructions and ordinances of their law now that they were safe from the assaults of their enemies. We cannot be too thankful in this view for the quiet times we enjoy, nor too earnest in promoting to the utmost of our power the peace and mutual good will of all nations.
4. God is to be worshipped and his ordinances observed according to his own directions.
5. The celebration of Divine ordinances promotes, and should be with, gladness. The gladness of gratitude for Divine favours, the joy of a good conscience which obedience brings, the joy of mutual love and fellowship, the joy of hope, etc. Happy the people who thus unite in the service of God.
HOMILIES BY W. CLARKSON
Keeping the feast.
"On the second day," the day after the great and affecting assembly of all the citizens, came together a representative company, "the chief of the fathers of all the people" (Nehemiah 8:13), beside the priests and Levites, to "understand" or consider the law, that they might encourage all the children of Israel to a regular and faithful observance of it. This gathering led at once to—
I. AN ACT OF REVIVED AND REJOICING OBEDIENCE. For "they found written in the law … that the children of Israel should dwell in booths in the feast of the seventh month" (Nehemiah 8:14). They came upon the commandment recorded in Leviticus 23:1-3; enjoining the observance of the feast of tabernacles or booths. This must have fallen partially, if not wholly, into disuse, though we know from Ezra 3:4 that this feast was celebrated as late as the time of Zerubbabel. Now, however, under the impulse of Nehemiah's and Ezra's faithful ministry, and in the glow of a religious revival, they returned to a complete and hearty observance of the ancient festival. The law required that the sacred feasts should be "proclaimed" (Leviticus 23:4). Giving a broad sense to the term, they took pains to proclaim it with all particularity. "In all their cities, and in Jerusalem, saying, Go forth unto the mount," etc. (verse 15). And there was a general and hearty response. "The people went forth, and brought them, and made themselves booths" (verse 16); "all the congregation of them that were come again out of the captivity made booths, and sat under them" (verse 17). Moses commanded that once in seven years the law should be read" before all Israel in their hearing" (Deuteronomy 31:11). Whether this was the seventh year or not, the injunction of Moses was obeyed. They were in the mood to do all—more rather than less—that was enjoined, and "day by day, from the first day unto the last day, he (Ezra) read in the book of the law of God" (verse 18). There had been no such celebration of the feast since the days of Jeshua (verse 17), "and there was very great gladness." Now we learn from this that—
1. It is possible for a nation (or a Church) with the Bible in its keeping to allow plain duties to fall into disregard.
2. That this negligence is due to a blameworthy inattention to the word of God. The Bible is too much on the shelf, too little in the hand.
3. That a return to obedience, especially to a hearty and general (unanimous) obedience, is attended with great gladness of heart.
(1) Devout study,
(2) earnest obedience,
(3) reverent joy—these are successive steps in a true revival.
II. A COMMEMORATIVE SERVICE. The feast of tabernacles was essentially commemorative. "That your generation may know that I made the children of Israel to dwell in booths when I brought them out," etc. (Leviticus 23:43). It was well indeed that the children of the captivity should have their attention called to past days of exile. It would do them good, as it did their fathers, to look back and think what God had done unto them and for them. How he had humbled them, and how he had redeemed them. Thus they would think of two things—
(1) past sorrows, not to be renewed, from which God had graciously delivered them; and
(2) past sins, never to be repeated, which God had mercifully forgiven them. One thought would lead to thankfulness, and the other to consecration; both to sacred joy. The recalling by our minds of past evils out of which God has led us, and past errors and wrongdoings which he has blotted out, will confirm our hearts in their gratitude and devotion.
III. AN OPPORTUNITY OF INSTRUCTION IN SACRED THINGS. Whether the Jews felt bound to observe Deuteronomy 31:10, or whether the reading of the law from day to day was optional on their part (the latter is the more probable), we have them associating instruction with ceremonial observance. We should turn all occasions into opportunities of "inquiring the way of the Lord more perfectly," of becoming "filled with the knowledge of his will in all wisdom and spiritual understanding … increasing in the knowledge of God" (Colossians 1:9, Colossians 1:10).—C.
HOMILIES BY R.A. REDFORD
Restoration of the feast of tabernacles in its plenitude.
I. A NOTABLE INSTANCE OF NEGLECT. The commandment was plainly written, but "since the days of Jeshua the son of Nun the children of Israel had not done so." How much they lost?—gladness, fellowship, help to their remembrance of Divine mercy, food of faith. We should follow the directions of God's book without question. Much yet to break forth from the written pages.
II. An illustration of the DEPENDENCE OF GOD'S PEOPLE ON ONE ANOTHER. The council of "fathers, priests, Levites, and Ezra the scribe gathered together to understand the words of the law." All cannot pursue the same inquiries. The progress of the Church is greatly advanced by the consecration of some to the study of the Scriptures. All councils and conferences should be held with a practical end in view, to understand in order to reformation of life and manners. Much of the deliberation of learned men has failed of God's blessing because it has been merely speculative or controversial. We can scarcely doubt that Ezra was the leading spirit. One eminent man of God can wonderfully animate and direct his Church in great crises. The true leader will never despise counsel, but be only primus inter pares.
III. A TYPICAL REPRESENTATION OF THE BELIEVING LIFE OF GOD'S PEOPLE. The festival in the green booths fetched from the mount.
1. Grateful memory and pilgrim expectation.
2. Free fellowship and happy intercourse, with Jerusalem as the centre. Church life ought to be real root of all other life. We go from our own cities to Jerusalem, and return with the sanctity of the feast, to be distributed over all the common ways and facts of an every-day existence.
3. Consecrated seasons, festival times, needed in all service of God. For the heart must be lifted up that the hands may be kept busy. Function of praise in the life. They of the captivity do well to recognise one another in their freedom. God invites us to turn nature into joy. Consecrate the very trees to him. Rejoice under the open heaven in his loving-kindness. Connect his holy mount with the simple tent that covers our head. He waits not for splendid ritual or temple, but delights in the homely praise of those who spread the beauty of his name over all the earth.—R.