Nehemiah 8 commentary

Sacrifices were to be offered only at the door of the temple; but praying and preaching were, and are, services of religion, as acceptably performed in one place as in another. 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 to acquaint themselves with the word of God, and to attend on the means of grace. Little ones, as they come to reason, must be trained up in religion. Ministers when they go to the pulpit, should take their Bibles with them; Ezra did so. Thence they must fetch their knowledge; according to that rule they must speak, and must show that they do so. Reading the Scriptures in religious assemblies is an ordinance of God, whereby he is honoured, and his church edified. Those who hear the word, should understand it, else it is to them but an empty sound of words. It is therefore required of teachers that they explain the word, and give the sense of it. Reading is good, and preaching is good, but expounding makes reading the better understood, and preaching the more convincing. It has pleased God in almost every age of the church to raise up, not only those who have preached the gospel, but also those who have given their views of Divine truth in writing; and though many who have attempted to explain Scripture, have darkened counsel by words without knowledge, yet the labours of others are of excellent use. All that we hear must, however, be brought to the test of Scripture. They heard readily, and minded every word. The word of God demands attention. If through carelessness we let much slip in hearing, there is danger that through forgetfulness we shall let all slip after hearing.

It was a good sign that their hearts were tender, when they heard the words of the law. The people were to send portions to those for whom nothing was prepared. It is the duty of a religious feast, as well as of a religious fast, to draw out the soul to the hungry; God's bounty should make us bountiful. We must not only give to those that offer themselves, but send to those out of sight. Their strength consisted in joy in the Lord. The better we understand God's word, the more comfort we find in it; the darkness of trouble arises from the darkness of ignorance.

They found written in the law about the feast of tabernacles. Those who diligently search the Scriptures, find things written there which they have forgotten. This feast of tabernacles was a representation of the believer's 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, Zec 14:16. True religion will render us strangers and pilgrims upon earth. 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. They minded the substance; else the ceremony had been of no use. They did it, rejoicing in God and his goodness. These are the means which the Spirit of God crowns with success, in bringing the hearts of sinners to tremble and to become humbled before God. But those are enemies to their own growth in holiness, who always indulge sorrow, even for sin, and put away from them the consolations tendered by the word and Spirit of God.

CHAPTER 8

Ne 8:1-8. Religious Manner of Reading and Hearing the Law.

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

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

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

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

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

Ne 8:9-15. The People Comforted.

9-10. This day is holy unto the Lord ... mourn not, nor weep--A deep sense of their national sins, impressively brought to their remembrance by the reading of the law and its denunciations, affected the hearts of the people with penitential sorrow. But notwithstanding the painful remembrances of their national sins which the reading of the law awakened, the people were exhorted to cherish the feelings of joy and thankfulness associated with a sacred festival (see on Le 23:24). By sending portions of it to their poorer brethren (De 16:11, 14; Es 9:19), they would also enable them to participate in the public rejoicings.

Ne 8:16-18. They Keep the Feast of Tabernacles.

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

17. since the days of Jeshua ... had not the children of Israel done so--This national feast had not been neglected for so protracted a period. Besides that it is impossible that such a flagrant disregard of the law could have been tolerated by Samuel, David, and other pious rulers, its observance is sufficiently indicated (1Ki 8:2, 65; 2Ch 7:9) and expressly recorded (Ezr 3:4). But the meaning is, that the popular feelings had never been raised to such a height of enthusiastic joy since the time of their entrance into Canaan, as now on their return after a long and painful captivity.

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

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

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

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.

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

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.

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.

So they read in the book - For an explanation of this verse, see the observations at the end of the chapter, Neh 8:17 (note).

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.

Eat the fat, and drink the sweet - Eat and drink the best that you have; and while ye are feeding yourselves in the fear of the Lord, remember those who cannot feast; and send portions to them, that the joy and the thanksgiving may be general. Let the poor have reason to rejoice as well as you.

For the joy of the Lord is your strength - This is no gluttonous and drunken festival that enervates the body, and enfeebles the mind: from your religious feast your bodies will acquire strength and your minds power and fervor, so that you shall be able to Do His will, and to do it cheerfully. Religious joy, properly tempered with continual dependence on the help of God, meekness of mind, and self-diffidence, is a powerful means of strengthening the soul. In such a state every duty is practicable, and every duty delightful. In such a frame of mind no man an ever fell, and in such a state of mind the general health of the body is much improved; a cheerful heart is not only a continual feast, but also a continual medicine.

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.

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

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.

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

On the subject in Neh 8:8, I beg leave to make a few observations: - So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. The Israelites, having been lately brought out of the Babylonish captivity, in which they had continued seventy years, according to the prediction of Jeremiah, Jer 25:11, were not only extremely corrupt, but it appears that they had in general lost the knowledge of the ancient Hebrew to such a degree, that when the book of the law was read, they did not understand it: but certain Levites stood by, and gave the sense, i. e., translated into the Chaldee dialect. This was not only the origin of the Chaldee Targums, or translation of the law and prophets into that tongue but was also, in all probability, the origin of preaching from a text; for it appears that the people were not only ignorant of their ancient language, but also of the rites and ceremonies of their religion, having been so long in Babylon, where they were not permitted to observe them. This being the case, not only the language must be interpreted, but the meaning of the rites and ceremonies must also be explained; for we find from Neh 8:13, etc., of this chapter, that they had even forgotten the feast of tabernacles, and every thing relative to that ceremony.

As we nowhere find that what is called preaching on or expounding a text was ever in use before that period, we are probably beholden to the Babylonish captivity for producing, in the hand of Divine Providence, a custom the most excellent and beneficial ever introduced among men.

What the nature of preaching or expounding the word of God was, at this early period of its institution, we learn from the above cited text.

I. They read in the book of the law of God. - The words of God, the doctrines of Divine revelation, are the proper matter of preaching; for they contain the wisdom of the Most High, and teach man the things which belong to his peace and happiness.

II. They read distinctly - מפרש mephorash, from פרש parash, to expand; they analyzed, dilated, and expounded it at large, showing the import and genuine meaning of every word.

III. They gave the sense - ושום שכל vesom sechel, they put weight to it; showed its value and utility, and how intimately concerned they were in all that was revealed: thus applying verbal criticism, and general exposition to their true and most important purposes.

IV. They caused them to understand the reading - ויבינו במקרא vaiyabinu bammikra: and they understood - had a mental taste and perception of the things which were in the reading, i. e., in the letter and spirit of the text. Thus they knew the Divine will, and approved the things that were more excellent, being (thus) instructed out of the law, Rom 2:18.

This was the ancient method of expounding the word of God among the Jews; and this mode is still more necessary for Us: -

1. Because the sacred writings, as they came from God, are shut up in languages no longer vernacular; and no translation ever did or ever can reach the force of the original words, though perhaps our own in general, comes nearest to this of all versions, whether ancient or modern.

2. Ninety-nine out of a hundred know nothing of these languages; and consequently cannot, of themselves, reap all the requisite benefit from reading the Scriptures.

3. Sacred things are illustrated in the Bible by a reference to arts and sciences, of which the mass of the people are as ignorant as they are of the original tongues.

4. Provincial customs and fashions are mentioned in these writings, which must be understood, or the force and meaning of many texts cannot be comprehended.

5. There is a depth in the word of God which cannot be fathomed except either by Divine inspiration, or by deep study and research, for which the majority of the people have no time.

6. The people in general trust to the piety, learning and abilities of their ministers, and maintain them as persons capable of instructing them in all the deep things of God; and believing them to be holy men, they are confident they will not take their tithes, their food, and their raiment, under a pretense of doing a work for which they have not the ordinary qualifications. Where there is not such preaching as this, the people "sit in darkness, and in the valley of the shadow of death;" sinners are not converted unto God; neither are believers "built up on their most holy faith."

Reader - Art thou a Christian minister? Dost thou feed the flock of God? Let thy conduct, thy conscience, and the fruits of thy ministry answer for thee.

First day - This was the feast of trumpets, which is called a sabbath, and on which they were to have an holy convocation, Lev 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.

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 chap.9:4, upon which thy stood, as Ezra did upon his pulpit, ver.8:4.

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

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

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.

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.

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.

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.

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.

Of which, see Nehem. 3. 26.

Marginal references: [illegible: 1 word] 3. 1.; Ezra 7. 6.

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.

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.

i. e. And such children as were come to years of understanding.

Marginal references: [illegible: 1 span].

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 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.

Marginal references: [illegible: 1 span].

5 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.

Marginal references: [illegible: 1 span]

7 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 : and the people stood in their place .

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 [illegible: 1 word].

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.

8 So they read in the book, in the law of God distinctly, and gave the sense , and caused them to understand the reading .

To wit, Ezra and his companions successively or severally. l.

The meaning of the Hebrew words, which they expounded in the common language.

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 vertue of them, the declaration whereof was a great part of the Priests work. Mal. 2. 7.

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 m, when they heard the words of the law.

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.

n Out of a deep sense of their great guilt, and of their extream danger by reason of it.

Marginal references: Or, the governour. Ezra 2. 63.; Num. 29. 1. Deut. 16. 14▪ 15.

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 .

Feast before the Lord, as the duty of the day obligeth you to do.

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.

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.

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.

11 So the Levites stilled all the people , saying, Hold your peace , for the day is holy, neither be ye grieved.

Whose passions being once raised, could not suddenly be composed.

Cease from weeping and mournful cries, and turn your lamentations into thanksgivings.

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.

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.

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 law .

Chusing rather to confess their ignorance for their edification, then vainly to pretend to more knowledge than they had: wherein they shew 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.

That they might more exactly understand the meaning of some things which they had heard before, and so instruct the people in them.

Marginal references: Or, that they might instruct in 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.

Upon Ezra's information, and their discourse with him.

Marginal references: Heb. by the hand of.; Lev. 23. 34. Deut. 16. 1[illegible: 1+ letters].

15 And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount , & fetch olive-branches, & pine-branches, and myrtle-branches, and palm-branches, and branches of thick trees , to make booths, as it is written.

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 vertue 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.

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.

Of which see on Levit. 23. 34, Deut. 16. 13.

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 watergate, and in the street of the gate of Ephraim

For the houses there were made [illegible: 1+ letters]at: of which, see Deut. 22. 8.

Belonging to their own Houses: for these might be any where in the open air.

That gate of the City which led to the Tribe of Ephraim.

17 And all the congregation of them that were come again out of the captivity, made booths, and sate 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.

Or, surely, as the Hebrew chi is oft used, as hath 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.

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.

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.

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.

Marginal references: Heb. 1 restraint.; Lev. 23. 36.

Public Reading of the Law. the Feast of Tabernacles. A Public Fast Held, and a Covenant Made to Keep the Law - Neh 8:1

These three chapters form a connected whole, and describe acts of worship and solemnities conducted by Ezra and other priests and Levites, Nehemiah as the secular governor being only twice mentioned in them (Neh 8:9; Neh 10:2). The contents of the three chapters are as follows: On the approach of the seventh month, which opened with the feast of trumpets, and during which occurred both the feast of tabernacles and the great day of atonement, the people were gathered to Jerusalem; and Ezra, at the request of the congregation, read to the assembled people out of the book of the law on the first and second days. It being found written in the law, that the Israelites were to dwell in booths during the seventh month, it was resolved to keep the festival in accordance with this direction; and this resolution was carried into execution by erecting booths made with branches of trees on housetops, in courts, and in the public places of the city, and celebrating the seven-days’ festival by a daily public reading of the law (Neh 8). On the twenty-fourth day of the same month, the congregation again assembled, with fasting and mourning, to make a public confession of their sins, and to renew their covenant with God (Neh 9, 10).

The second clause of Neh 7:73 belongs to Neh 8, and forms one sentence with Neh 8:1. “When the seventh month came, and the children of Israel were in their cities, the whole people gathered themselves together as one man in the open space that was before the water-gate,” etc. The capitular division of the Masoretic text is erroneous, and makes the words, “and the children of Israel were in their cities,” appear a mere repetition of the sentence, “and all Israel dwelt in their cities.” The chronological statement, ”when the seventh month came,” without mention of the year, points back to the date in Neh 6:15 : the twenty-fifth Elul, in the twentieth year of Artaxerxes; on which day the building of the wall was completed. Elul, the sixth month, is followed by Tishri, the seventh, and there is nothing against the inference that the seventh month of the same year is intended; the dedication of the wall not being related till Neh 12, and therefore occurring subsequently, while all the facts narrated in Neh 8-11 might, without any difficulty, occur in the interval between the completion of the wall and its dedication. For, besides the public reading of the law on the first two days of the seventh month, the celebration of the feast of tabernacles, and the public fast on the twenty-fourth day of the seventh month (Neh 8-11), nothing more is recorded (Neh 11:1, Neh 11:2) than the execution of the resolve made by Nehemiah, immediately after the completion of the wall (Neh 7:4), viz., to increase the inhabitants of Jerusalem, by appointing by lot one of every ten dwellers in the surrounding country to go to Jerusalem and dwell there. This is succeeded by lists of the inhabitants of Jerusalem, and of the cities of Benjamin and Judah, and lists of the priests and Levites (11:3-12:26): Neh 8:1-2. The public reading of the law. - Neh 8:1-3. The introduction to this narrative (Neh 7:73 b-8:1 a) is identical with Ezr 3:1. The same matter, the assembling of the people on the approach of the seventh month, is described in the same words. But the object of this assembling of the people was a different one from that mentioned in Ezr 3:1-13. Then they met to restore the altar of burnt-offering and the sacrificial worship; now, on the contrary, for the due solemnization of the seventh month, the festal month of the year. For this purpose the people came from the cities and villages of Judah to Jerusalem, and assembled “in the open space before the water-gate,” i.e., to the south-east of the temple space. On the situation of the water-gate, see rem. on Neh 3:26; Neh 12:37., and Ezr 10:9. “And they spake unto Ezra the scribe” (see rem. on Ezr 7:11). The subject of ויּאמרוּ is the assembled people. These requested, through their rulers, that Ezra should fetch the book of the law of Moses, and publicly read it. This reading, then, was desired by the assembly. The motive for this request is undoubtedly to be found in the desire of the congregation to keep the new moon of the seventh month, as a feast of thanksgiving for the gracious assistance they had received from the Lord during the building of the wall, and through which it had been speedily and successfully completed, in spite of the attempts of their enemies to obstruct the work. This feeling of thankfulness impelled them to the hearing of the word of God for the purpose of making His law their rule of life. The assembly consisted of men and women indiscriminately (אשּׁה ועד אישׁ, like Jos 6:21; Jos 8:25; 1Sa 22:19; 1Ch 16:3), and לשׁמע מבין כּל, every one that understood in hearing, which would certainly include the elder children. The first day of the seventh month was distinguished above the other new moons of the year as the feast of trumpets, and celebrated as a high festival by a solemn assembly and a cessation from labour; comp. Lev 23:23-25; Num 29:1-6.

Neh 8:3

Ezra read out of the law “from the light (i.e., from early morning) till mid-day;” therefore for about six hours. Not, however, as is obvious from the more particular description Neh 8:4-8, without cessation, but in such wise that the reading went on alternately with instructive lectures on the law from the Levites. “And the ears of all the people were directed to the law,” i.e., the people listened attentively. המּבינים must be understood according to לשׁמע מבין כּל of Neh 8:2. In Neh 8:4-8 the proceedings at this reading are more nearly described.

Neh 8:4

Ezra stood upon a raised stage of wood which had been made for the purpose (לדּבר, for the matter). מגדּל, usually a tower, here a high scaffold, a pulpit. Beside him stood six persons, probably priests, on his right, and seven on his left hand. In 1 Esdras, seven are mentioned as standing on his left hand also, the name Azariah being inserted between Anaiah and Urijah. It is likely that this name has been omitted from the Hebrew text, since it is improbable that there was one person less on his right than on his left hand. “Perhaps Urijah is the father of the Meremoth of Neh 3:4, Neh 3:21; Maaseiah, the father of the Azariah of Neh 3:23; Pedaiah, the individual named Neh 3:25; the Azariah to be inserted, according to 1 Esdras, the same named Neh 3:23; a Meshullam occurs, Neh 3:4, Neh 3:6; and a Malchiah, Neh 3:11, Neh 3:14, Neh 3:31” (Bertheau).

Neh 8:5

Ezra, standing on the raised platform, was above the assembled people (he was כּל־העם מעל). When he opened the book, it was “in the sight of all the people,” so that all could see his action; and “all the people stood up” (עמדוּ). It cannot be shown from the O.T. that it had been from the days of Moses a custom with the Israelites to stand at the reading of the law, as the Rabbis assert; comp. Vitringa, de Synag. vet. p. 167.

Neh 8:6

Ezra began by blessing the Lord, the great God, perhaps with a sentence of thanksgiving, as David did, 1Ch 29:10, but scarcely by using a whole psalm, as in 1Ch 16:8. To this thanksgiving the people answered Amen, Amen (comp. 1Ch 16:36), lifting up their hands (ידיהם בּמעל, with lifting up of their hands; the form מעל occurring only here), and worshipping the Lord, bowing down towards the ground.

Neh 8:7

And Jeshua, Bani, etc., the Levites, expounded the law to the people (הבין, to cause to understand, here to instruct, by expounding the law). The ו copulative before הלויּם must certainly have been inserted in the text by a clerical error; for the previously named thirteen (or fourteen) persons are Levites, of whom Jeshua, Bani, Sherebiah, and Hodijah occur again, Neh 9:4-5. The names Jeshua, Sherebiah, Shabtai, and Jozabad are also met with Neh 12:14; Neh 11:16, but belong in these latter passages to other individuals who were heads of classes of Levites.

Neh 8:8 “And they (the Levites) read in (out of) the book of the law of God, explained and gave the sense; and they (the assembled auditors) were attentive to the reading.” The Rabbis understand מפרשׁ = the Chaldee מפרשׁ, of a rendering of the law into the vulgar tongue, i.e., a paraphrase in the Chaldee language for those who were not acquainted with the ancient Hebrew. But this cannot be shown to be the meaning of פרשׁ, this word being used in the Targums for the Hebrew נקב (קבב), e.g., Lev 24:16, and for בּאר, Deu 1:5. It is more correct to suppose a paraphrastic exposition and application of the law (Pfeiffer, dubia vex. p. 480), but not “a distinct recitation according to appointed rules” (Gusset. and Bertheau). שׂום is infin. abs. instead of the temp. finit.: and gave the sense, made the law comprehensible to the hearers. במּקרא ויּבינוּ, not with older interpreters, Luther (“so that what was read was understood”), and de Wette, “and they (the Levites) made what was read comprehensible,” which would be a mere tautology, but with the lxx, Vulgate, and others, “and they (the hearers) attended to the reading,” or, ”obtained an understanding of what was read” (בּ הבין, like Neh 8:12, Dan 9:23; Dan 10:11). Vitringa (de syn. vet. p. 420) already gives the correct meaning: de doctoribus narratur, quod legerint et dederint intellectum, de autitoribus, quod lectum intellexerint. The manner of proceeding with this reading is not quite clear. According to Neh 8:5-8, the Levites alone seem to have read to the people out of the book of the law, and to have explained what they read to their auditors; while according to Neh 8:3, Ezra read to the assembled people, and the ears of all were attentive to the book of the law, while we are told in Neh 8:5 that Ezra opened the book in the sight of all the people. If, however, we regard Neh 8:4-8 as only a more detailed description of what is related Neh 8:2, Neh 8:3, it is obvious that both Ezra and the thirteen Levites mentioned in Neh 8:7 read out of the law. Hence the occurrence may well have taken place as follows: Ezra first read a section of the law, and the Levites then expounded to the people the portion just read; the only point still doubtful being whether the thirteen (fourteen) Levites expounded in succession, or whether they all did this at the same time to different groups of people.

Neh 8:9 The celebration of the feast of the new moon. - Neh 8:9 Then Nehemiah, the Tirshatha (see remarks on Ezr 2:63), and the priest Ezra the scribe, and the Levites who were teaching the people, said to all the people, “This day is holy to the Lord our God. Mourn not, nor weep; for all the people wept when they heard the words of the law.” היּום is the new moon of the seventh month. The portion read made a powerful impression upon the assembled crowds. Undoubtedly it consisted of certain sections of Deuteronomy and other parts of the Thorah, which were adapted to convict the people of their sin in transgressing the commands of the Lord, and of the punishments to which they had thus exposed themselves. They were so moved thereby that they mourned and wept. This induced Nehemiah, Ezra, and the Levites, who had been applying what was read to the hearts of their hearers, to encourage them.

Neh 8:10

And he said to them (viz., Nehemiah as governor and head of the community, though the fact that his address is mentioned does not exclude the participation of Ezra and the Levites): “Go, eat the fat, and drink the sweet, and send gifts to them for whom nothing is prepared, for this day is holy to our Lord; neither be ye sorry, for joy in Jahve is your refuge.” משׁמנּים, fatnesses (λιπάσματα, lxx), fat pieces of meat, not ”rich cakes” (Bertheau); comp. שׁמנים משׁתּה, Isa 25:6. ממתּקּים, sweetened drinks. The sense is: Make glad repasts on good feast-day food and drink; and send portions to the poor who have prepared nothing, that they too may rejoice on this festival. מנות, gifts, are portions of food; Est 9:19, Est 9:22; 1Sa 1:4. Hence we see that it was customary with the Israelites to send portions of food and drink, on festivals, to the houses of the poor, that they too might share in the joy of the day. נכון לאן for נכון אין לאשׁר (see rem. on 1Ch 15:12), to them for whom nothing is prepared, who have not the means to prepare a feast-day meal. Because the day is holy to the Lord, they are to desire it with holy joy. יהוה חדות is a joy founded on the feeling of communion with the Lord, on the consciousness that we have in the Lord a God long-suffering and abundant in goodness and truth (Exo 34:6). This joy is to be to them מעוז, a strong citadel or refuge, because the Almighty is their God; comp. Jer 16:19.

Neh 8:11

The Levites also strove to pacify the people, saying: “Hold your peace, i.e., give over weeping, for the day is holy; neither be ye grieved.”

Neh 8:12

This address had its effect. The people went their way, some to their houses, some to their lodgings, to partake of festal repasts, and to keep the feast with joy; “for they gave heed to the words that were declared to them,” i.e., they took to heart the address of Nehemiah, Ezra, and the Levites.

Neh 8:13-18 Celebration of the feast of tabernacles. - Neh 8:13 On the second day were gathered together the heads of the houses of all the people, of the priests, and of the Levites to Ezra the scribe, to attend to the words of the law. The infinitive להשׂכּיל may indeed be taken (as by Bertheau) as the continuation of the finite verb, instead of as infinitive absolute (Ewald, §352, c); this is, however, admissible only in cases where the second verb either states what must be done, or further describes the condition of affairs, while להשׂכּיל here states the purpose for which the heads of the people, etc. assembled themselves unto Ezra. Hence we take להשׂכּיל in its usual meaning, and the w before it as explicative. אל השׂכּיל, as in Psa 41:1, expresses taking an attentive interest in anything. They desired to be further and more deeply instructed in the law by Ezra.

The Explanation of the Law. (b. c. 444.)

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.

The Joy of the People. (b. c. 444.)

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.

CHAP. VIII. Verſe 1. As one man.]

See Ezra 3.1. and remember that Omne ſimile non eſt idem: this is a diſtinct Hiſtory from that.

Into the ſtreet] Or, open place, the meeting-place of the water-gate, See chap. 3. ver. 26. Right over againſt this Gate, was the Court of the people, ſaith Lyra, See Ezra 10. ver. 9.

And they ſpake unto Ezra the Scribe] The people may,Col. 4.17. 1 Cor. 3.22. if need be, ſay to Archippus, Look to thy miniſtery, &c.] Whether Paul, or Apollo, or Cephas, All is theirs; (the gifts and abilities of all good Miniſters) and they may call for them.

To bring the Book of the Law of Moſes] Wherein he was noe leſſe able, then apt to impart, 1 Tim. 3.2. [non-Latin text not transcribed]. He knew that the beſt had need hear the Law, ne ſpiritum ſeſſ[illegible: 1 letter]rem excutiant, that they might be kept within the bounds of obedience. Not the unruly colt onely, but the Horſe that is broken, hath a bit and bridle alſo.

Verſe 2. And Ezra the Prieſt brought the Law] The Commandement (he knew well) was a Lamp, and the Law a light; and reproofs of inſtruction the way of life, Prov. 6.23. The Greeks call the Law [non-Latin text not transcribed] quaſi [non-Latin text not transcribed],Plato in Cratylo. the ſtanding mind of God. And if Demoſthenes could ſay of mens Lawes, that they were the invention of God; If Xenophon could ſay of the Perſian Lawes, that they kept the people, even from coveting any wickedneſſe: If Cicero durſt ſay of the Roman Lawes, [non-Latin text not transcribed]. that they far excelled and exceeded all the learned Libraries of the Philoſophers, both in weight and worth: How much more may all this, and more be ſaid of this perfect Law of God, the book whereof was here brought forth by Ezra, and read and expounded in the eares of all the people?

Before the Congregation, both of Men and Women] Heb. from Man to Woman; for ſouls have no ſexes: and in Chriſt there is no difference, Gal. 4.28. The Jewes at this day little regard their Women; not ſuffering them to come within their Synagogue. And the Turkiſh Women never go to their Moſchees; neither is there any heed taken or reckoning made of their Religion at all.The Papiſts. ſay, a that Diſtaffe is fitter for a woman then a Bible.

And all that could hear with underſtanding] i.e. Children alſo, that were of any grouth. Little Pitchers have ears, and little children will underſtand much, if well principled.

Ʋpon the firſt day of the ſeventh moneth] A moneth of more ſolemnities then any other: this firſt day was a double holy-day, Levit. 23.24. See Deut. 31.11.

Verſe 3. And he read therein] As a Scribe, he wrote the Law and as a Prieſt, he read and expounded it. This was Chriſts own cuſtome, Luk. 4.16. and the Jews Acts 13, 15, 27. and 15.21. and is ſtill to this day: One leſſon is ever read, out of the Law in their publike meetings: and another out of the Prophets correſpondent to the former in argument. The Holy Scripture is called Mikre the Reading, ver. 9. of this chapter, becauſe it ought to be read to all: and the Word, as if all the uſe of our ears were to hear this Word.

From the morning untill mid-day] This was a great while; five or ſix houres together they ſpent in holy duties, whereas the moſt amongſt us think long of an hour: they ſit as it were in the Stocks whiles they are hearing the Word read or preached, and come out of the Church, when the tedious Sermon runneth ſomwhat beyond the glaſſe, like priſoners out of a gaol.

And the eares of all the people were attentive to the Book] Heb. Were to the Book of the Law: which phraſe importeth both their attention and affection to what they heard delivered. They drew up the ears of their ſouls to the ears of their bodies; and ſo one ſound pierced both. See the like Luk. 19.48. they hung upon Chriſts Holy lips, as loth to loſe any part of that precious language. The Jews at this day, though they give very great outward reſpect to their Torah or Book of the Law (carrying it about their Synagogue at the end of Service in proceſſion, and the like) yet for any ſhew of attention or elevation of ſpirit, I could never diſcern (ſaith one that had been much amongſt them) but they are as reverent in their Synagogues, as Grammar-boyes are at School, when their Maſter is abſent.

Verſe 4. And Ezra the Scribe ſtood upon a Pulpit of wood] Heb. A Tower of wood, becauſe high and round, as ours are. The Cappuchines and other Popiſh preachers are ſaid to have long Pulpits, wherein they may walk and act, as upon ſtage, in Lent eſp[illegible: 1 letter] cially: at which time it is the cuſtome of Italy for the ſame man to preach ſix dayes in the week upon the Goſpel of the dayes, and on the Saturday in honour and praiſe of the Virgin Mary.

And beſide him ſtood Vattithiah, &c.] For greater authority ſake, as concurring with Ezra, and ready in their turn to perform the work. Praedicationis officium ſuſcipit quiſquis ad ſacerdotium accedit, ſaid Gregory long ſince. No preacher, is no Miniſter.

Verſe 5. And Ezra opened the Book] Gods Book: not Ariſtotles Ethiks, as Melancthon ſaith, he heard ſome Popiſh Prieſts preaching upon Texts thence taken. And C[illegible: 1 letter]roloſtadius was eight years Doctour, when he firſt opened the Bible: and yet at the taking of his degree, he had been pronounced Sufficientiſſimus.

For he was above all the people] Both in place, and office: as repreſenting the perſon of God, and bearing his Name unto his People.

All the people ſtood up] For reverence ſake. So did Eglon that fat King of Moab, when he heard of a meſſage from God, Judg. 3.20. Balaam being to utter his parable, biddes Balak ariſe up and hear him. Our Saviour ſtood up to read his Text. Luk. 4.16. Conſtantine the Great, and our King Edward the ſixth would not hear a Sermon but ſtanding. The modern Jewes ſhew their reverence to their Law by a like geſture; and their adoration is by bowing forward of their bodies: for, kneeling they uſe none, neither ſtir they their bonnets in their Synagogues, but remain ſtill covered.

Verſe 6. And Ezra bleſſed the Lord] i. e. He called upon the Lord, who is worthy to be praiſed, Pſal. 18.3. He prayed before he read, and preached. So ought we to do by his example, as Lyra well noteth, & as is commonly done by all our Miniſters. Luthers uſual prayer before Sermon was this, Confirm, O God, in us what thou haſt wrought: and perfect the work that thou haſt begun to thy glory. Lord open our eyes that we may ſee the wonders of thy Law, &c. Zuinglius began his publike Lectures thus, O Almighty Everlaſting and Merciful God, whoſe Word is a light to our feet, and a Lanthorn to our paths, open and illighten our minds, that we may piouſly and holily underſtand thine oracles, and be ſo transformed thereinto, that we may not in any thing diſpleaſe thy Majeſty, thorough Jeſus Chriſt our Lord, Amen. The Platoniſts could ſay, that the light of our minds whereby we learn al[illegible: 1 letter]things; is no other but God himſelf, the ſame that made all things. This made Ezra here bleſſe the Lord, that is, ſay with David, Pſal. 119. ver. 12. Bleſſed be thou, O Lord, teach us thy Statutes.

The great God] The true Triſmegiſt, the Fortiſſimus Maximus, Opt. Max. All whoſe attributes are in the higheſt degree, yea in a degree beyond any ſuperlative.

And all the people anſwered, Amen, Amen] This word is Hebrew: but uſed in all Languages, in the cloſe of prayers. The doubling of it here importeth their aſſent, and their aſſurance. It is the voyce of one that beleeveth, and expecteth that he ſhall have his prayers granted. The Septuagint render it ſo be it, or ſo it is. The Apoſtle reckoneth it for a great loſſe, when people either ſay not Amen to publike prayers, or not heartily and affectionately, as here, 1 Cor. 14.16. Elſe, When thou ſhalt bleſſe with the ſpirit, how ſhall he that occupieth the room of the unlearned ſay, Amen? The Turks alſo when their Prieſt hath ſaid his Letany (ſuch as it is) make anſwer in manner of a ſhout Homin, that is, Amen.

With lifting up their hands] And withall their hearts unto God in the Heavens, Lam. 3.41. This, Nazianzen judgeth to be optimum opus manuum, the beſt work of the hands, ſc. in Coelos eas extendere, ad preceſque expandere, to ſtretch them towards Heaven, and to hold them out in prayer. This way David ennobled his tongue (therefore called his glory) and ſo men may their hands.

And they bowed their heads] In token of the lowlineſſe of their hearts. Theſe outward geſtures, as they iſſue from the fervency of a good heart, ſo they reflect upon the affections, and do further inflame them. Onely note, that theſe bodily exerciſes are not alwayes or abſolutely neceſſary in Divine worſhip. God looks chiefly at the heart, and hateth all outſide-ſervice, and heartleſſe devotion, Iſa. 1. and 66.3. and ſuch as is that of the Jews at this day. Their holineſſe, ſaith One, is the outward work it ſelf, being a brainleſſe head, and ſoul-leſſe body. And the like may be ſaid of the Papiſt, and of the common Proteſtant, whoſe body is proſtrate, but his ſoul bolt-upright within him.

Verſe 7. Alſo Jeſhua and Bani, &c. cauſed the people to underſtand the Law] As the audience was great, ſo, great was the company of Preachers, Pſal. 68.11. The people were too many to be taught by one: therefore they made ſundry Companies and Congregations, and had ſeveral Teachers: as had likewiſe thoſe primitive Chriſtians, Act. 1. and 3. when once they grew numerous.

And the people ſtood in their places] Heb. And the people upon their ſtand; They kept their ſtations according to their diviſions: not ſhuffling, or ſhifting from Preacher to Preacher, but abiding and attending with utmoſt intention and retention.

Verſe 8. Explanatè Junius. So they read in the Book in the Law of God diſtinctly] Expoſitè, clarè, vel cum expoſitione. They read aloud, and ſo treatably and plainely, that all might know what they read. Some ſtumble over the chapter ſo faſt, that few are the better.

And gave the ſenſe] Viz. by comparing place with place, and interpreting one Scripture by another. See the like done by St. Paul at Damaſcus, Act. 9.22. he layd one Text to another, [non-Latin text not transcribed]. as Artificers do the ſeveral pieces of their work, that they may perfectly agree the one with the other.

Cauſing the people to underſtand the reading] Dabant intelligentiam per ſcripturam ipſam, ſo Tremellius rendreth it. Of the Law it may be ſaid, Et latet, & l[illegible: 1 letter]cet. The Prophets are as ſo many expoſitours and explainers thereof: they do excellently unfold and draw out that arras which was folded together before: they give us Moſes unveiled. Search the Scriptures therefore, and compare them. Parallel texts, like glaſſes, ſet one againſt another, do caſt a mutual light: like the Sun, the Scriptures ſhew other things, and themſelves too.

Verſe 9.Mr. Clarks Lives, Part. 2. pag. 31. And Nehemiah, which is the Tirſhata] Or Governour, See Ezra 2.63. He had Jovianus the Emperours wiſhed happineſſe, which was, that he might govern wiſe men, and that wiſe men might govern him.

And Ezra the Prieſt and Scribe] See ver. 3.

And the Levites that taught the people] That numerus nominum, id eſt, hominum mentioned, ver. 7. Men moſt happy in ſuch melting hearers. We now-adayes prevail as little, as Bede did, when he preached to an heap of ſtones.

This day is holy unto the Lord your God] Your mourning therefore, now is as much out of ſeaſon, as Sampſon's Wives weeping was at her wedding. All Gods worſhips were to be celebrated with joy, Deut. 12.7. and ſacrifices offered in mourning, were abomination, Hoſ. 9.4. See Mal. 2.13. with the Note.

Mourn not, nor weep] Sc. Under ſenſe of ſin, and fear of wrath. This they were called to at another time, Eſay 22.12. Jam. 4 9, 10. but every thing is beautiful in its ſeaſon, Eccleſ. 3.3.

For all the people wept when they heard the words of the Law] For like cauſe as Joſiah did, 2 King. 22.11, 19. His tender heart was troubled and terrified by the menaces of Gods mouth uttered againſt his and the peoples ſins. Hence ſome inferre, that it was the Decalogue (together with the malediction) that was now read and applied: and that made them weep ſo faſt. Get thee Gods Law, (ſaith holy Bradford) as a glaſſe to look in—ſo ſhall you ſee your face foul-arrayed, and ſo ſhameful, mangy, pockey, and ſcabbed, that you cannot but be ſorry at the contemplation thereof—eſpecially if you look to the tag tied to Gods Law: which is ſuch,Serm. of Rep. pag. 20.26, 27. as cannot but make us caſt our curriſh tayles betwixt our legges, if we beleeve it. But oh faithleſſe hard hearts! O Jezebels gueſts, rocked and laid aſleep in her bed, &c.!

Verſe 10. Then he ſaid unto them, Go your way] A friendly diſmiſſion. We muſt ſo reproove or admoniſh others, as that we ever preſerve in them an opinion of our good will unto them: for this is that ſugar, that ſweetneth all ſuch tarter pilles.

Go your way, eat, &c] One being asked whether a good man might not feed upon ſweet and delicate meat; eat the fat, and drink the ſweet, even the choyſeſt Wines and chiefeſt viands? anſwered, Yes: except God made bees onely for fools. God freely permitteth to his beſt children the uſe of his beſt creatures, even to an honeſt affluence (on Thankſgiving-dayes eſpecially) provided, that they feed with fear, and keep within the bounds of ſobriety.

And ſend portions to them for whom nothing is prepared] That is, to the poore, the fatherleſſe and the widdowes, Deut. 16.14. Who have not their ſet meales: nor certain diſhes: but as hard fare for their holy-day chear, as Chriſts Diſciples had once for their Sabbath-dayes dinner, Matth. 12.1.

For this day is holy unto the Lord] An holy convocation Lev. 23.24. a day of blowing Trumpets, a feaſt-day, See Zach. 8.19. with the Note. A more liberal uſe of the creature dilateth and exhilarateth the heart, and ſo diſpoſeth it to thankfulneſſe, Jam. 5.13. Pſal. 92.2, 3. Eat, that thy ſoul may bleſſe me, Gen. 27.19. The idolatrous Iſraëlites ſat down to eat, and drink, and then roſe up to play. Gods people ſhould much more rejoyce in the Lord, when refreſhed by the creatures, ſpeaking good of his Name, and ſerving him with cheerfulneſſe in the abundance of all things, Deut. 28.47.

Neither be ye ſorry] No not for your ſins now, leaſt it prove a ſinful ſorrow, See ver. 9.

For the joy of the Lord is your ſtrength] Or, your fortification, Bernard. and place of defence againſt ſin, and al the ill fruits of it, Lati igitur ſitis, ſed non ſecuris gandeatis in Domino, ſed caveatis a recidivo. A merry heart (grounded upon a good conſcience) doth good like a medicine, Prov. 17.22. It is as marrow to the bones, as oil to the wheels, as a bait by the way to a generous horſe: as a back of ſteel to a bended bow, &c. Surely, as true gold ſtrengtheneth the heart, (that Alchymy-gold, doth not) ſo doth ſpiritual joy much more making a man inſuperable under ſufferings, and unſatisfiable in performance of duties. It is ſuch a precious commodity, as that no good can match it, no evil overmatch it. It beareth all things, beleeveth all things, hopeth all things, endureth all things, as St. Paul ſaith of charity, 1 Cor. 13. ver. 7. And as a man that hath plenty of good blood and freſh ſpirits in his body, being well-lined within, (as we ſay) can better endure heat and cold, &c. then another that hath not ſo: in like ſort he that hath his heart full of Heaven, his conſcience full of comfort, is in caſe to do and ſuffer much for, and from God and men. The peace of his conſcience will appear in his countenance, as Stevens did: and as the Martyrs in Severus the Emperour his dayes, who being releaſed for a time ſeemed to come è myrotheca, non ergaſtulo, out of a perfumed palace,Divinum neſcis quid in valtibus ipſis praeferentes, Euſeb. lib. 5. cap. 12. and not out of a ſtinking priſon; looking more like Angels of Heaven, then men on Earth, as in Euſebius relateth. The croſſe to ſuch is anointed, as Bernard hath it: and by the joy of the Lord (that oil of gladneſs) it is made not only light, but ſweet: not onely tolerable, but deſireable, and delectable.

Verſe 11. So the Levites ſtilled all the people] Made them hold their tongues, and forbear their groanes, and moanes, the expreſſions of their great grief conceived for their ſins; making a wayling like the Dragons, mourning as the owles, and ſaying, Look away from me, I will weep bitterly, labour not to comfort me, &c. But theſe holy Levites did comfort them;Mic. 18. Iſai 22.4. and quiet them.

Saying, Hold your peace] Or, S'[illegible: 1 letter]: Peace and be ſtill.

For the day is holy] And God loves not the bread of mourners for a ſacrifice; is like as none might come into the Court of Perſia in mourning-weeds, Eſth. 4. ver. 4. See ver. 9.

Neither be ye grieved] It ſeems, their hearts were even leavened and ſowred with ſorrow, as Davids was, Pſal. 73.21.

Verſe 12. And all the people went their way to eat] To do all that they were directed to do. They had been in the Furnace of mortification: and now they were willing to be caſt into the mould of Gods Word, and to be whatſoever the Lord would have them to be. They were only his clay and wax, a willing people, wayting for his Law.

And to make great mirth] i.e. All kind of honeſt jollity: for the better exciting their hearts to true thankfulneſſe.

Becauſe they had underſtood the words] Not the threatnings only to the refractary; but the promiſes alſo, to the penitent and obedient. The Levites had taught them, doubtleſſe, (as the truth is in Jeſus) that God therefore threateneth that he may not puniſh, and deſireth to be diſarmed, Amos. 4.12. that he giveth to do, what he commandeth to be done, that his mercy is from everlaſting to everlaſting to them that fear him, to them that keep his Covenant, and that think upon his Commandements to do them, qui faciunt praecepta, etſi non perficiant, that are doing at it, though they are farre from perfection.Pſal. 103.18. This was very comfortable: this put into them that joy of the Lord which was their ſtrength: this more cheared them, then all their good chear of their peace-offerings.

Verſe 13. And on the ſecond day] The next day after they had heard the Law expounded; but were not ſo well ſatisfied in ſome points or caſes they follow on to know the Lord, Hoſ. 6.3. Divine knowledge is as a great Lady, that will not eaſily be acquainted with us, but upon further ſuit, Prov. 2.3, 4.

Were gathered together, the chief of the Fathers, &c.] Aeneas Sylvius was wont to ſay of knowledge, Popular men ſhould eſteem it as ſilver, Noblemen as gold, Princes prize it as pearles.

The Prieſts and Levites] Theſe Teachers of others took no ſcorn to learn of Ezra that perfect Scribe. The wiſeſt here know but in part: becauſe we propheſie but in part, 1 Cor. 13. ver. 9. that is, we are taught but imperfectly, and thoſe that ſhould ſhew us the way, are themſelves to ſeek: to teach us to run to Ithiel the Arch-prophet, as that great Wiſeman did, Prov. 30.1. The greateſt part of thoſe things which we know, is the leaſt part of the things which we know not, as that Father ſaith.

Ʋnto Ezra the Scribe] Who was well inſtructed to the Kingdome of God; and no leſſe ready to throw out of his treaſury, &c. Matth. 13.52. It is ſaid of Tacitus, that he knew all that he ſhould know of the affaires of the World: and that he was primus in Hiſtoria;Scalig. and that ex ejus ore nil temerè excidit. Think the ſame of Ezra, and much more: he was an able Teacher of the ableſt Teachers, a ſacred oracle, a living library, the arguteſt and accurateſt of men after the Prophets; as Auſtin is ſaid to have been after the Apoſtles, in contemplation, and diſputation.

Even to underſtand the words of the Law] Which he had the day before expounded: and in ſome paſſages whereof they had a deſire to be better reſolved and ſatisfied. No man can poſſibly ſpeak al at once, or deliver the mind of God ſo clearly and fully, but that there may be place left for Caſes and Queries.

Verſe 14. And they found written in the Law] And therefore in no wiſe to be neglected, ſith there God had written for them great things, Hoſ. 8.12 Excellent things, Prov. 22.20. marvellous things, Pſal. 119.18. There is a mountain of ſenſe hangeth upon every apex or title of it, ſay the Rabbines; who do therefore preſcribe to their diſciples not to write any Letter of it,Schi[illegible: 1 letter]kard. but by a Copy; not to read it, but in a clean place; not to touch it, but with the right hand: not to carry it about him, but next his heart, &c.

That the children of Iſrael ſhould dwell in Boothes] See Ezra 3.4. with the Note. For this, the Law was clear, Lev. 23.34. Deut. 16.13. But this they had not ſo fully obſerved, ſc. by dwelling in Boothes, till now that they were returned from Babylon, where they had been lately, and for a long time, Strangers. This to profeſſe and ſet forth, was the intent of that feaſt, and of this rite of it, of dwelling in Boothes or Bowers. This is intimated, ver. 1.

Verſe 15. And that they ſhould publiſh and proclaim] Heb. Make a voice to paſſe, viz. for better preparation, and greater ſolemnity. God will not take up with a careleſſe and ſlubberd ſervice: he is a great King and ſtands greatly upon his ſeniority, Mal. 1.14.

Go forth unto the m[illegible: 1 letter]unt] Which is covered with all ſorts of trees: and nothing like the countrey Axylus, which is ſo called, becauſe no trees grow in it, no not ſo much as thorns, or any kind of fuell.Liv. Lib. 38. Thorough this countrey marched Manlius the Roman General, when he went againſt the Gallograeci.

And fetch olive-branches, and vine-branches, &c.] Fit for ſhelter and ſhadow againſt the weather. That is very ſtrange that yet is reported by Authors of good note, concerning certain trees in Braſile, Abbots Geog. pag. 271. of that bigneſs that whole families live in an arme of one of them, every tree being as populous, as many of our Villages.

And branches of thick trees] Tyed together with willowes of the brook, Levit: 23.40.

Verſ: 16. So the people went forth, and brought them] They had kept the feaſt of trumpets on the firſt day of this moneth. And although no mention be here made of the Feaſt of Expiation, a day of Humiliation to be kept for ever upon the tenth day: yet it is to be preſumed, that they kept it, having ſo good a guide as Ezra. Now alſo, as not weary of well-doing, they doe moſt ſolemnely celebrate the Feaſt of Tabernacles, making themſelves booths of boughes in every ſtreet thoroughout the whole City.

Verſe 17. Made boothes, and ſate under the boothes] See Verſe 14, 15, 16. They that turn this hiſtory into myſtery, make an alluſion of it, 1. To Chriſt as dwelling in our fleſh 2. To Chriſtians as travelling toward heaven, and having here no ſetled habitation. Heb. 11.13.

For ſince the dayes of Jeſhua] Moſes is not mentioned; becauſe during his dayes, till Joſhua brought them into the promiſed land, they kept not this feaſt, likely.

Had not the children of Iſrael done ſo] Kept this feaſt they had, but not ſo kept it: viz. with that devotion, ſolemnity, and great gladneſſe, being in ſo poor a caſe, and yet ſo unanimous in the work, as one man. But one would wonder that all along during the reign of David and Solomon (who gave the pattern of, and built the Temple) and all thoſe ſucceeding Reformers, there ſhould ſomthing be omitted about the feaſt of Tabernacles (kept as 'tis thought by Solomon, 2 Chron. 7.8.) till their return from Babylon; yet ſo it was.

Verſe 18. And alſo day by day] Not onely on the firſt and laſt day (that great day of the feaſt; John 7.37.) but every day; this good man was at it; being Inſatiabilis Dei cultor, (as Chryſoſtome ſaith of Saint Paul,) an inſatiable worſhipper of God; and accounting quòd nimis anguſta pietas eſt; ad legem, bonum eſſe; to do nothing for God more then needs muſt, was too little.

And they kept the feaſt ſeven dayes] The people were as willing to hear, (and do other holy duties) as Ezra was to preach. So were Chryſoſtomes hearers; who were wont to ſay that they could better be without the Sun-light, then Chryſoſtomes daily Sermons. So likewiſe were Calvins hearers at Geneva, where he preached every day in the week for moſt part, and had a conſtant audience that even over-admired (ſome of them at leaſt) his moſt excellent paines and parts; as Zanchy ſhewes and complaines in the Epiſtle Dedicatory ſet before his Miſcellanies: taxing them of [non-Latin text not transcribed], man-worſhip.

And on the eighth day was a ſolemne aſſembly] Heb. A reſtraint, viz. from ſervile works: or a Retention, viz. a holding of the Congregation together for holy uſes. Tremellius rendereth it diem interdicti: The vulgar Latine of Lyra thus, They made a gathering, ſc. for neceſſaries about the Temple. This eight day thus kept might prefigure the Chriſtian Sabbath, that firſt day of the week.