Nehemiah · Chapter 8

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

Verse 1. Into the street that was before the water-gate — Probably, in that space which was afterward called the court of the Gentiles. They spake unto Ezra the scribe — This Ezra, without all doubt, is the same person who came from Babylon in the seventh year of Artaxerxes. It is thought he had been at Babylon since his first coming into Judah, and was now returned; beholding, doubtless, with great joy, the wall of Jerusalem built, as before he had seen the temple finished. To bring the book of the law of Moses — They called to mind that place, (Deuteronomy 31:10, 11,) where God requires the law to be read publicly every seventh year, in the feast of tabernacles, which was appointed to be kept about the middle of this month. This office, no doubt, Ezra was ready to perform; but such was the forward zeal of the people at this time, that they prevented him by their pious entreaties, requesting that he would read the law before that feast began.

THE READING AND EXPOUNDING OF THE LAW, 1-8.

1. The people gathered — By command of the governor. The street… before the water gate — The broad open place in front of one of the gates of one of the inner walls of the city. The exact locality of the water gate is unknown, but it seems to have been somewhere near the bridge across the Tyropoeon at the western wall of the temple area. See note on Nehemiah 3:26. They spake unto Ezra — That is, the assembled people spake by their rulers or representatives. They knew for what purpose they had been assembled, and were all anxious to become acquainted with the law. Ezra the scribe — Here again, after an absence of twelve years, this distinguished scribe appears among the Jews at Jerusalem. He had probably spent the intervening time at Babylon. See remarks at the end of the Book of Ezra.

V. 2. First day-This was the feast of trumpets, which is called a sabbath, and on which they were to have an holy convocation, Leviticus 23:24. And it was on this day, the altar was set up, after their return from captivity; in remembrance of which they had probably kept it ever since, with more than ordinary solemnity.

Verse 2. 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.

Verse 2. Upon the first day of the seventh month — This was the feast of trumpets, which is called a sabbath, and on which they were to have a holy convocation, Leviticus 23:24. And it was on this day the altar was set up, after their return from captivity; in remembrance of which they had probably kept it ever since, with more than ordinary solemnity.

Verse 2. Upon the first day of the seventh month, the day when the civil year began, reckoned from the creation of the world. Ezra began the year, like Adam, with a holy convocation. He, and others succeeding him, read with loud voices, and the Amens of the people made loud echoes in the courts.

2. Ezra the priest — He was descended from Aaron, and was therefore a priest, as well as a most distinguished scribe. See note on Ezra 7:1. All that could hear with understanding — More literally, all having understanding to hear; that is, all children and young persons old enough to listen intelligently to the reading and exposition of the law. The first day of the seventh month — The day for the feast of trumpets. Leviticus 23:24. This month bore the names Ethanim and Tisri, and corresponded nearly with our October. It was also the first month of the civil year, so that its first was new year’s day. The tenth of this month was the day of atonement, and on the fifteenth began the feast of tabernacles. Leviticus 23:27, 34.

Verse 3. He read therein, from the morning until mid-day — In the Hebrew, the words are, from the light, that is, from the break of day, or the sun-rising, until noon: Then, it is likely, they went to take some refreshment, it being a festival, and a day of great rejoicing.

3. He read… from the morning until midday — Relieved and assisted at times by the priests and Levites beside him.

Verse 4. Stood upon a pulpit of wood] ldgm 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, Nehemiah 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.

Verse 4. Ezra stood upon a pulpit of wood — To raise him higher than the people; that he might be better seen and heard by them all; whence, in the Hebrew, it is called a tower of wood: but it was not like our pulpits, made to contain only one or two persons, but large and long, that many might stand in it at once, as appears from so many as fourteen, here mentioned, standing in it. And beside him stood Mattithiah, &c. — These stood with him, partly to declare their consent and concurrence with what he said and did; and partly that they, or some of them, might bear a part in the work.

4. A pulpit of wood — Septuagint, a wooden platform. Some elevated stage or platform, from which a speaker could easily be seen and heard by the people. Mattathiah… Shema… Anaiah — The persons named in this verse, who stood beside Ezra and assisted him, were priests; those named in verse 7 were Levites.

Verse 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.

Verses 5, 6. When he opened it, all the people stood up — Either in reverence to God’s word, or that they might hear his words more distinctly. And Ezra blessed the Lord, the great God — He blessed him as the great God, superior to all other powers whatsoever; and gave honour to him by praising his perfections, and praying for his favour. And all the people answered, Amen! Amen! — In token of their concurrence with him, both in the praises and prayers. With lifting up their hands — In token that their desire was toward God, and all their expectation from him. And they bowed their heads — In token of their reverence for him, and subjection to him. Thus must we adore and address ourselves to God, when we are going to read or hear his word, as those that see him in his word very great and very good.

5. Opened the book — That is, unrolled it, as a scroll. He was above all the people — Because he occupied the elevated pulpit or platform mentioned in the previous verse. The people stood up — Out of respect for the sacred book and the solemn service about to commence.

Verse 6. 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.

Verses 5, 6. When he opened it, all the people stood up — Either in reverence to God’s word, or that they might hear his words more distinctly. And Ezra blessed the Lord, the great God — He blessed him as the great God, superior to all other powers whatsoever; and gave honour to him by praising his perfections, and praying for his favour. And all the people answered, Amen! Amen! — In token of their concurrence with him, both in the praises and prayers. With lifting up their hands — In token that their desire was toward God, and all their expectation from him. And they bowed their heads — In token of their reverence for him, and subjection to him. Thus must we adore and address ourselves to God, when we are going to read or hear his word, as those that see him in his word very great and very good.

6. Ezra blessed the Lord — After the manner of David in 1 Chronicles 29:10-20. People answered, Amen — Such responses characterized the ancient worship, and ought ever to be retained. They show that not one but all are interested. Lifting up their hands — An ancient custom in worship, (compare Psalm 27:2; 63:4; Lamentations 3:41; 1 Timothy 2:8,) as was also the bowing of the head. Comp. marginal references. This latter sign of reverence and respect is the least that can be expected of any attendant upon Divine worship. An irreverent looking around over an assembly engaged in prayer is a mark of ill-breeding, to say nothing of the respectful reverence which all true worship demands.

V. 7. Understand-As well the words, which being Hebrew, now needed to be translated into the Chaldee or Syriack language, now, the common language of that people, who together with their religion, had also in a great part lost their language; as also the meaning of them: they expounded the mind and will of God in what they read, and applied it to the peoples present condition. Place-That is, 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 man’s voice. Or, by their stations, that is, by the several stations of the Levites, and persons last named; who seem to have had several scaffolds, by comparing this with Nehemiah 9:4, upon which thy stood, as Ezra did upon his pulpit, ver. 8:4.

Verse 7. The Levites caused the people to understand the law — As well the words, which, being Hebrew, needed to be translated into the Chaldee or Syriac language, now the common language of that people; who, together with their religion, had also, in a great part, lost their language; as also the meaning of them: they expounded the mind and will of God in what they read, and applied it to the people’s present condition. The people stood in their place — That is, in their several places and stations, into which the company seems to have been distributed for convenience of hearing; it not being likely that so vast a congregation could distinctly hear one man’s voice. Or, by their stations; that is, by the several stations of the Levites, and persons last named, who seem to have had several scaffolds, by comparing this with Nehemiah 9:4, upon which they stood, as Ezra, and those mentioned verse 4, did upon their pulpit.

7. And the Levites — Or, even the Levites. We understand that the persons named in this verse were all Levites, in distinction from the priests named in verse 4. Caused the people to understand the law — This was a part of the regular work of the priests and Levites. See marginal references. On this occasion it was probably necessary for them to translate and explain the law in the vulgar tongue for the benefit of a large part of the people. See note on next verse. The people… in their place — That is, around the platform, and in sight and hearing of the priests and Levites.

V. 8. They-Ezra and his companions successively. Sense-The meaning of the Hebrew words, which they expounded in the common language. They gave-So they gave them both a translation of the Hebrew words into the Chaldee, and an exposition of the things contained in them.

Verse 8. So they read in the book] For an explanation of this verse, see the observations at the end of the chapter. See Clarke “Ne 8:17”.

Verse 8. So they read in the book of the law — To wit, Ezra and his companions, successively. And gave the sense — The meaning of the Hebrew words, which they expounded in the common language — And caused them to understand the reading — Or that which they read, namely, the Holy Scriptures; the action being put for the object, as hearing for the thing heard, and fearing for the thing feared. So they gave them both a translation of the Hebrew words, into the Chaldee or Syriac, and an exposition of the things contained in them, and of the duty incumbent upon the people by virtue thereof; to declare which things was a great part of the priest’s work, Malachi 2:7.

Ver. 8. They read in the book, the Hebrew of Moses, and gave the sense in the Chaldaic language, which from thence was the language of the country; but so mixed with Hebrew and other oriental words as to occasion it to be called the Syro-Chaldaic. This method was popular, and induced learned men to write the Targums named in the preface to this Commentary. In those Targums the Word of the Lord, that is the Messiah speaking to the prophets, is of constant occurrence.

In the primitive church, this practice was continued. The fathers expounded the reading of the day, and left their homilies behind, which have come down to us. This then is the difference between the homily and the sermon; the former expounds the scriptures, the latter discusses a particular subject.

8. In the book in the law — An emphatic intimation that the book from which they read was no other than the law of God. From the form of words here used we may infer that there were then extant other sacred books besides the book of the law. Distinctly — vrpm, the word thus rendered is the Pual participle of vrp, to spread out, and by most interpreters is understood to designate the clear and distinct manner — the audible voice — in which the law was read. Bertheau explains it as a distinct recitation which followed certain appointed rules, and accordingly required very special discipline. This thought may be partly involved, since to read intelligibly before so large and uncultivated an audience would require peculiar care and tact; but the reference is rather to the open, easily-apprehended style of the reading, “opposite (says Furst) to quick, hasty, indistinct, unintelligible.” Others (Pfeiffer, Keil) understand a running exposition or paraphrase of the reading, made by the readers themselves in the Hebrew language. But this would make what immediately follows superfluous and tautological. The Rabbins and some others understand a translation of the law into Aramaean, or the vulgar tongue. But the word vrp seems not to be used in Hebrew in this sense, and were this the meaning, we should certainly have had the thought more clearly and fully expressed. Comp. Ezra 4:7. It is very probable that some of the auditors needed the law translated for them in order to comprehend its import, and this is implied in the next words, and gave the sense, which words would, as urged against the preceding exposition of Pfeiffer and Keil, be superfluous, if vrpm here meant to translate or interpret. We accordingly adopt the rendering of the English version, which follows the Vulgate and Syriac. Gave the sense — Set forth the meaning; made it intelligible to all the people. To do this it might often have been necessary to explain the Hebrew Scriptures in the Chaldee language, which had so far come into use among the Jews at Babylon as to make it difficult for many of the people to understand the Hebrew. Caused them to understand the reading — This is but another way of expressing again what has been said in the previous sentence, and it is, therefore, better, with the Vulgate, Septuagint, Bertheau, Keil, and others, to render, and they (the people, the hearers) gave heed to the reading. They paid careful and reverent attention and understood the reading.

V. 9. Wept-Out of a sense of their guilt and danger by reason of it.

Verse 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.

Verse 9. This day is holy unto the Lord your God — Namely, as a day of feasting and thanksgiving to God, and rejoicing in his mercies; for otherwise even days of fasting were holy to God in general, though not in the sense here meant. Mourn not, nor weep — Be not sorry, verse 10. Hold your peace: neither be ye grieved, verse 11. Every thing is beautiful in its season. As we must not be merry, when God calls to mourning; so we must not afflict ourselves, and be swallowed up in sorrow, when God gives us occasion to rejoice. Even sorrow for sin must not grow so excessive as to hinder our joy in God, and cheerfulness in his service. For all the people wept when they heard the words of the law — Out of a deep sense of their great guilt, and extreme danger by reason of it.

THE FEAST OF THE NEW MOON, 9-12.

The reading of the law made a profound impression on the minds of the people, and they were moved to weeping. It brought also to their attention the duty of observing the feasts of the seventh month, and having spent the first half of the day in hearing the law. (verse 3,) they were dismissed with words of comfort to observe the feast of the new moon, the feast of trumpets.

9. The Tirshatha — See on Ezra 2:63. We note that Nehemiah, Ezra, and the Levites, said unto all the people the words that follow. The direction to observe the feast probably originated with Ezra, and was then proclaimed by the Tirshatha, and communicated to all the people by the Levites. This day is holy — According to the law the first day of the seventh month was to be observed as “a sabbath, a memorial of blowing of trumpets, a holy convocation,” during which no servile work should be done. Leviticus 23:24; Numbers 29:1. It was a day of gladness and festivity, and the people were exhorted to comfort themselves by appropriately observing it.

V. 10. Eat-Feast before the Lord. Send-For the relief of your poor brethren. Holy-Being the feast of trumpets, and the beginning of this joyful month, wherein so many days of thanksgiving were to be observed. Strength-Rejoicing in God in serving him with chearfulness, and thankfulness, which is your duty always, 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 oppose all the designs of your enemies.

Verse 10. 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 fervour, 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.

Verse 10. Eat the fat, and drink the sweet — Feast before the Lord, as the duty of the day requires you to do. Send portions, &c. — For the relief of your poor brethren, who otherwise must mourn while you rejoice. Concerning this duty and practice, see Deuteronomy 16:11, 14; Esther 9:10. For this day is holy — Being the first new moon in the year, and the feast of trumpets, (Leviticus 23. 24,) and the beginning of this joyful month, in which so many days of thanksgiving are to be observed. For the joy of the Lord is your strength — That is, rejoicing in God, in the manner prescribed in his word, or serving him with cheerfulness and thankfulness, (which is always your duty, but now especially,) will give you that strength, both of body and mind, which you greatly need, that you may perform all the duties required of you, and oppose the designs of your enemies against you. But dejection of mind, and excessive grief, if you indulge it, will both offend God and damp your spirits, and will even weaken your very bodies, and make you unfit for God’s service, and an easy prey to your enemies.

10. He said — That is, Nehemiah, the governor. He issued the order, being the public executive. Eat the fat — Literally, fatnesses; that is, the fat pieces of flesh; the fat things. Drink the sweet — Hebrew, sweetnesses; the sweet drinks, especially the new wine of that season. Send portions — That the poor and destitute, for whom nothing is prepared, but what is freely given by those who have abundance, may rejoice and feast with the rest of the people. Comp. Esther 9:19, 22; Deuteronomy 16:14. The joy of the Lord is your strength — The joy of Jehovah is the delight and comfort which Jehovah imparts to his faithful servants; a consciousness of God’s favour, mercy, and long-suffering. The word rendered strength commonly means a fortress, a fortified citadel, or stronghold. They surely should not be sorry who abide in the joy of Jehovah as in a strong fortress.

Verses 11, 12. So the Levites stilled the people — Whose passions, being once raised, could not very soon be composed. Saying, Hold your peace, for the day is holy — Cease from weeping and mournful cries, and turn your lamentations into thanksgivings. And the people went their way to eat, &c. — Their weeping was stilled, and they complied with the directions that were given them. Because they understood the words that were declared to them — Because they now knew God’s will, and their own duty, which they were resolved to practise. This gave them ground of hope and trust in God’s mercy, and consequently of just and great joy.

11. Stilled all the people — Hushed their loud lamentation. The call to observe the feast of trumpets, and the comforting words that accompanied it, cheered and strengthened the hearts of the people, and they went forth to enjoy the rest of the day with becoming festivity.

Verses 11, 12. So the Levites stilled the people — Whose passions, being once raised, could not very soon be composed. Saying, Hold your peace, for the day is holy — Cease from weeping and mournful cries, and turn your lamentations into thanksgivings. And the people went their way to eat, &c. — Their weeping was stilled, and they complied with the directions that were given them. Because they understood the words that were declared to them — Because they now knew God’s will, and their own duty, which they were resolved to practise. This gave them ground of hope and trust in God’s mercy, and consequently of just and great joy.

THE FEAST OF THE NEW MOON, 9-12.

The reading of the law made a profound impression on the minds of the people, and they were moved to weeping. It brought also to their attention the duty of observing the feasts of the seventh month, and having spent the first half of the day in hearing the law. (verse 3,) they were dismissed with words of comfort to observe the feast of the new moon, the feast of trumpets.

9. The Tirshatha — See on Ezra 2:63. We note that Nehemiah, Ezra, and the Levites, said unto all the people the words that follow. The direction to observe the feast probably originated with Ezra, and was then proclaimed by the Tirshatha, and communicated to all the people by the Levites. This day is holy — According to the law the first day of the seventh month was to be observed as “a sabbath, a memorial of blowing of trumpets, a holy convocation,” during which no servile work should be done. Leviticus 23:24; Numbers 29:1. It was a day of gladness and festivity, and the people were exhorted to comfort themselves by appropriately observing it.

V. 13. Levites-Chusing rather to confess their ignorance than vainly to pretend to more knowledge than they had: wherein they shew both humility, and serious godliness, that they were more careful to learn their duty than to preserve their reputation.

Verse 13. On the second day were gathered to him the chief of the fathers, the priests, &c. — Thus manifesting both humility and serious godliness, in that they chose rather to confess their ignorance, in order that they might be instructed, than vainly to pretend to more knowledge than they had, and were more careful to learn and practise their duty than to preserve their reputation with the people. To understand the words of the law — That they might obtain a more perfect knowledge of some things, which they had heard, and partly knew before, and so might instruct the people in them.

THE FEAST OF TABERNACLES, 13-18.

13. The second day — The second day of the month, the next day after the feast of the new moon. So interested had the people become in the reading of the law, that on the very next day after the feast the chief of the fathers, the principal elders and representatives of the nation, met again to continue the study of the law. There were manifest inconveniences in assembling the entire population, men, women, and children, as on the previous day, (verse 2,) and so only the chief representatives came together on the second day. Along with the principal fathers came also the priests and the Levites, for it was important that all of these should know the law. Bertheau and Keil construe the words the priests and the Levites with all the people, as genitive, (with l,) after chief of the fathers; that is, chief fathers of the priests and of the Levites, as well as of all the people. According to this construction, not all the priests and Levites came, but only their chief elders or representatives. We prefer, however, to construe the words priests and Levites as subjects to the verb were gathered, and to understand that the priests and Levites assembled with the rest, not merely by their principal leaders, but in a body. It need not follow that all the priests and Levites were present, but rather the principal part of them. Unto Ezra the scribe — Who was profoundly versed in the law, and so capable of instructing all classes of the people. Even to understand — This states the purpose for which they came to Ezra. The vav, (w,) translated even, denotes that what follows is an additional and explanatory clause. Its force may be given thus: and (their coming to Ezra was) for the purpose of giving thoughtful attention (lykch) to the words of the law.

Verse 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.

Verses 14, 15. And they found written in the law — Upon Ezra’s information, and through their discourse with him; that the children of Israel should dwell in booths — As a memorial of their dwelling in tents in the wilderness, a representation of the tabernacle state of God’s people in this world, and a type of the holy joy of the gospel church. They that diligently search the Scriptures, will find those things written there which they had forgotten, or not duly considered before. And that they should publish — That is, they also found that written; Saying, Go forth unto the mount, and fetch olive-branches — Namely, the mount of Olives, which was next Jerusalem, and stored with olive-trees, and probably with the other trees here mentioned: for these trees seem to have been planted there, and in the neighbouring parts, principally for the use of the city in this very feast, which, though long neglected, ought to have been celebrated every year. And this place seems here to be referred to as being the most eminent, but to be put for any place near to the cities of Judah where these branches could be procured.

14. They found written — That is, in the course of their reading and study they came to the passage treating of the feast of tabernacles. The passage was not found as a new discovery — a law and custom of whose existence they were not aware — for the feast had been celebrated in the time of Zerubbabel, (Ezra 3:4,) and, doubtless, often afterwards. The law on the feast of tabernacles is found at Leviticus 23:34-43, and Deuteronomy 16:13-15.

V. 15. Mount-The mount of Olives, which was next Jerusalem, and stored with olive-branches, and probably with the rest: for these trees seem to have been planted hereabouts principally, for the use of the city in this very feast, which, though, long neglected, should have been celebrated every year. And this place seems to be here designed as the most eminent place, being put for any place near to the several cities of Judah, where these branches were to be procured.

Verse 15. Fetch olive branches] For every thing concerning this feast of tabernacles, see the notes on Lev. xxiii., and the other places there referred to.

Verses 14, 15. And they found written in the law — Upon Ezra’s information, and through their discourse with him; that the children of Israel should dwell in booths — As a memorial of their dwelling in tents in the wilderness, a representation of the tabernacle state of God’s people in this world, and a type of the holy joy of the gospel church. They that diligently search the Scriptures, will find those things written there which they had forgotten, or not duly considered before. And that they should publish — That is, they also found that written; Saying, Go forth unto the mount, and fetch olive-branches — Namely, the mount of Olives, which was next Jerusalem, and stored with olive-trees, and probably with the other trees here mentioned: for these trees seem to have been planted there, and in the neighbouring parts, principally for the use of the city in this very feast, which, though long neglected, ought to have been celebrated every year. And this place seems here to be referred to as being the most eminent, but to be put for any place near to the cities of Judah where these branches could be procured.

15. Unto the mount — Where the branches of trees would be naturally sought. Olive… pine… myrtle… palm… thick trees — Leviticus xxiii, 40, mentions only palms, thick trees, and willows. No special stress seems to have been laid on the kind of trees, but any and all kinds of trees, whose boughs would serve for making booths, might be sought. The word for pine is literally tree of fatness, and is usually understood of the wild olive, or oleaster, but this is far from certain. The Hebrew word occurs but twice elsewhere; in 1 Kings 6:23, where it is rendered olive tree, and in Isaiah 41:19, where it is rendered oil tree. The myrtle is here first mentioned in the Bible. Royle (in Kitto’s Cyclopaedia) speaks of its ancient and modern celebrity as “justly due to the rich colouring of its dark green and shining leaves, contrasted with the white starlike clusters of its flowers, affording in hot countries a pleasant shade under its branches, and diffusing an agreeable odour from its flowers or bruised leaves.” Thick trees denote any trees of thick foliage.

Verse 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.

Verse 16. Every one upon the roof of his house — Which, according to the law, was made flat, Deuteronomy 22:8. And in their courts — Those belonging to their houses: for the booths might be made anywhere in the open air. And in the street of the gate of Ephraim — The gate of the city which led to the tribe of Ephraim.

16. Upon the roof of his house — Nearly every available place would be used, and those who occupied houses in Jerusalem would find it most convenient to build their booths either on the flat roofs of their houses, or in their courts, the inclosed yards in the rear of their houses. The courts of the house of God — Here the priests and Levites would naturally build their booths, while those persons who were not residents of Jerusalem would make theirs in the street of the water gate, and in the street of the gate of Ephraim. The open space before the water gate was where all the people assembled to hear the public reading of the law. See on verse 1 and Nehemiah 3:26. The gate of Ephraim was doubtless in the northern wall, opening towards the territory of Ephraim. See on 2 Kings 14:13.

V. 17. Done so-So, as to the manner and circumstances. They never kept this feast so joyfully, having not only the same causes of rejoicing which they formerly had, but special causes to increase their joy; 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, now there was an holy convocation, and the people assembled, and attended upon the reading of the law, every day of this feast.

Verse 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, &c., is worthy of no credit. Those who wish to see the detail may consult 2Mac 1:18-36. ON the subject in Nehemiah 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, Jeremiah 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 Nehemiah 8:13, &c., 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-vrpm mephorash, from vrp 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-lkc µwcw 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-arqmb wnybyw 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, Romans 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 pretence 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.

NEHEMIAH

Verse 17. Since the days of Jeshua, had not the children of Israel done so — The meaning here cannot be that this festival had never been observed since Joshua’s time, because we are informed, (Ezra 3:4,) that it was kept at their return from Babylon; but the joy, since that time, had never been so great as it was now, “for which the Jews themselves,” says Dr. Dodd, “assign this reason; that in the days of Joshua they rejoiced, because they had gotten possession of the land of Canaan; and now they equally rejoiced, because they were restored and quietly settled in it, after they had been long cast out of it.” Or, we should rather say, they not only had the same causes for rejoicing which they formerly had, but special causes to increase their joy. To this Poole adds, They never, since Joshua’s time, kept this feast so solemnly and religiously: for whereas, at other times, only the first and last day of that feast were celebrated with a holy convocation, now there was a holy convocation, and the people assembled, and attended upon the reading of the law every day of this feast.

17. Since the days of Joshua… had not the children of Israel done so — The emphasis is on so. The feast of tabernacles had often been observed since the time of Joshua, but not in such a way as on this occasion, when all the congregation… made booths, and sat under the booths. “The words do not imply,” says Keil, “that since the days of Joshua to that time no booths at all had been made at the celebration of the feast of tabernacles, but only that this had not been done by the whole congregation. On former occasions, those who came up to Jerusalem may have regarded this precept as non-essential, and contented themselves by keeping the feast with solemn assemblies, sacrifices, and sacrificial feasts, without making booths and dwelling in them for seven days.”

Verse 18. Day by day he read in the book of the law of God — The law was commanded to be read at this feast, Deuteronomy 31:10-12. But the reading of it was not enjoined to be continued every day, as was now done through their singular and very laudable zeal.

Ver. 18. Day by day he read in the book of the law. At the feast of tabernacles they read the whole of the law to the people, in portions during the seven days.

18. Day by day… he read — The people needed instruction, and the feast of tabernacles afforded a most suitable occasion for the public reading of the law. The law also enjoined such a public reading once in seven years at the feast of tabernacles. Deuteronomy 31:10, 11. He read — That is, Ezra read, or caused to be read. He was, doubtless, assisted during the seven days by the priests and the Levites, as he had been on the first day of the month. Verses 1-8. A solemn assembly — The same as the holy convocation mentioned in Leviticus 23:36. According unto the manner — Or, according to custom. Aside from the extensive reading of the law and the whole community dwelling in booths, which specially distinguished this particular feast, the other observances followed general usage.