Occupations began yesterday (Saturday), in Vancouver and in other cities across Canada as a continuation of something known as "The Occupy Movement" (TOC). Just a few short months ago, staff members at Adbusters magazine watched, rapt, as scores of ordinary Egyptians took to the streets to depose a dictator and end decades of brutal repression at the hands of their government.“We had sort of a communal ‘Aha!’ moment,” Adbusters co-founder Kalle Lasn recalled in an interview. “We started wondering whether the same kind of tools that were used in Egypt, and the sort of regime-change philosophy, couldn’t be applied to America.”
In the United States, first in New York and then other places, thousands of individuals have turned out to air their troubles. The protests are scattershot. That’s okay, say some admirers. That’s the point. The unemployed, the politically disengaged, animal, environmental, or Native rights activists and especially the nation’s youth want to participate in something. The Wall Street protesters denounce government bail-outs, the political and economic short-shrifting of students and young workers, the high cost of post-secondary education, various forms of discrimination, U.S. foreign policy, union-busting, outsourcing, the oil industry, media misinformation and (more generally) capitalism and globalization.
Without a clear truth to solidify and direct them, the Wall Street protesters, should stop comparing their movement to the Arab Spring, which is now reduced to massacring Christians in Egypt and Kurds in Syria. Grass root movements without a clear objective truth, end up imploding on themselves.
(derrived from a collection of articles from http://fullcomment.nationalpost.com/2011/10/13-15 on "The Occupy Movement")
There is a clear difference when God moves a people on mass. This phenomena, known as a revival, has particular qualities that can be discerned. What is described in chapters 8 and 9 of Nehemiah, along with the other great spiritual renewals Israel had experienced under Asa (2 Chron. 14–15), Hezekiah (2 Chron. 29–31), and Josiah (2 Chron. 34–35), provide an interesting study of the basis for spiritual renewal and the ingredients found there have been present in every genuine revival ever since (Elwell, W. A. (1996). Vol. 3: Evangelical commentary on the Bible. Baker reference library (Ne 8:1). Grand Rapids, Mich.: Baker Book House.).
In every genuine revival among God’s people the revealed word of the Lord has had a large place. It was so in Josiah’s day, and in the awakening under Hezekiah. It has been so throughout the Church period. It was the recovery of the Word that brought about the Reformation of the 16th century, and every true awakening since has been based upon Bible study and Bible practice. Of no spiritual movement in history could this more truthfully be said than of that special work of God which began almost simultaneously in many parts of Great Britain and Ireland in the first half of the 19th century. Here and there little companies of devoted believers were found gathering together to search the Scriptures, seeking a right way for themselves and their children in the midst of the existing ecclesiastical confusion and dead formality (Ironside, H. A. (1913). Notes on the Book of Nehemiah. (88–89). New York: Loizeaux Bros.).
Nehemiah, governor of Jerusalem, after he had succeeded in rebuilding Jerusalem’s great wall, beyond that objective he had the far more significant objective of rebuilding the nation. (Boice, J. M. (2005). Nehemiah : An expositional commentary (89–90). Grand Rapids, Mich.: BakerBooks.).
A revival among God’s people can be seen in a "Season of Celebration". This came though a recovery of the Word of God among the people of God as a whole as seen through: 1) The Communication (Nehemiah 8:1–6), 2) The Clarification (Nehemiah 8:7–8), and 3) The Celebration (Nehemiah 8:9–12)
1) The Communication (Nehemiah 8:1–6)
Nehemiah 8:1-6 [8:1]And all the people gathered as one man into the square before the Water Gate. And they told Ezra the scribe to bring the Book of the Law of Moses that the LORD had commanded Israel. [2]So Ezra the priest brought the Law before the assembly, both men and women and all who could understand what they heard, on the first day of the seventh month. [3]And he read from it facing the square before the Water Gate from early morning until midday, in the presence of the men and the women and those who could understand. And the ears of all the people were attentive to the Book of the Law. [4]And Ezra the scribe stood on a wooden platform that they had made for the purpose. And beside him stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah on his right hand, and Pedaiah, Mishael, Malchijah, Hashum, Hashbaddanah, Zechariah, and Meshullam on his left hand. [5]And Ezra opened the book in the sight of all the people, for he was above all the people, and as he opened it all the people stood. [6]And Ezra blessed the LORD, the great God, and all the people answered, "Amen, Amen," lifting up their hands. And they bowed their heads and worshiped the LORD with their faces to the ground. (ESV)
The last phrase of Nehemiah 7:73 serves as the introduction to chapter 8.
Nehemiah 7:73 [73]So the priests, the Levites, the gatekeepers, the singers, some of the people, the temple servants, and all Israel, lived in their towns. And when the seventh month had come, the people of Israel were in their towns. (ESV)
At this particular time in the history Nehemiah 8:1 notes that the people gathered themselves together. We have here almost the same elements as in a typical synagogue service: (1) the assembly of the people; (2) the request for reading of the Torah; (c) the opening of the scroll; (d) the people standing; (e) the praise (by Ezra); (f) the response of the people; (g) sermon instruction; (h) reading the law; (i) oral explanation and exhortation; (j) departure for a fellowship meal (Breneman, M. (2001). Vol. 10: Ezra, Nehemiah, Esther (electronic ed.). Logos Library System; The New American Commentary (224). Nashville: Broadman & Holman Publishers.).
They gathered as one man into the square before the water gate. These were a united people of expectation that God was going to do something great. Not just a people of temple worship, they were a people of community. Adjacent to the Temple was a large square that was suited to public assemblies. The people came to this square to hear the reading of the Law. The Water Gate intimates something of the cleansing, refreshing, reviving power of the word of God. Of old He said to Moses, “Gather the people together, and I will give them water” (Num. 21:16). And in a higher sense will that word ever be fulfilled when His people are with one mind and one heart gathered together to learn His will from His all-sufficient Word (Ironside, H. A. (1913). Notes on the Book of Nehemiah. (89). New York: Loizeaux Bros.).
In response to the people’s request, Ezra brought the book of the law of the Lord, which he had set his heart to study, practice, and teach to the people (cf. Ezra 7:10). At this time, the law was a scroll, as opposed to a text consisting of bound pages. Such a reading was required every 7 years at the Feast of Tabernacles (cf. Deut. 31:10–13), even though it had been neglected since the Babylonian captivity until this occasion (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ne 8:1). Nashville: Word Pub.).
We now have the first mention of Ezra the scribe in the book of Nehemiah. No mention has been made of Ezra during the days of Nehemiah’s struggle to rebuild the wall. His two offices are mentioned in the opening verses of this chapter. He was a scribe and as specified in Nehemiah 8:2, a priest. For some thirteen years his godly leadership had been rejected. Now, however, the spirit of revival was sweeping over the people. They wanted to hear again the law of their God (Smith, J. E. (1995). The books of history (Ne 8:1–12). Joplin, Mo.: College Press.).
The audience to hear the reading of the Book of the Law of Moses were all who could understand what they heard/ all that could hear with understanding. This refers to everyone who had the capability of understanding the reading of the Law. The assembly of the whole community, v 2 emphasizes, that those who gathered to hear it; anticipated the reading with a sense of reverent expectancy (Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Ne 8:1–6). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.)
The Jews became known as “the people of the book.” The Old Testament emphasizes that God’s Word is to be known and used by all the people, not only the priests and leaders. Early Christians adopted this same principle. This changed as time went on as fewer and fewer people had access to the Bible. The Protestant Reformation, with its emphasis on sola scriptura (on the Bible as the sole authority for faith and practice) returned to the biblical principle that every believer should read Scripture as God’s Word for their lives (Breneman, M. (2001). Vol. 10: Ezra, Nehemiah, Esther (electronic ed.). Logos Library System; The New American Commentary (224). Nashville: Broadman & Holman Publishers.).
Mindless superstition is the mark of paganism. Biblical faith requires intelligent interpretation and application of propositional truth! How much of the Pentateuch Ezra read that day is not important. What is stressed throughout the record is not the quantity of what was read, but the quality of the understanding (Smith, J. E. (1995). The books of history (Ne 8:1–12). Joplin, Mo.: College Press.).
Nehemiah 8:3 indicates that Ezra read from the book of the law. We cannot be sure exactly how much of the Torah (Genesis, Exodus, Leviticus, Numbers, Deuteronomy) Ezra brought, but we do know that he read for six hours, from early morning until midday, so apparently it was a substantial portion (Roberts, M., & Ogilvie, L. J. (1993). Vol. 11: The Preacher’s Commentary Series, Volume 11 : Ezra, Nehemiah, Esther. The Preacher’s Commentary series (233). Nashville, Tennessee: Thomas Nelson Inc.).
According to Lange, one could read approximately one-quarter of the Pentateuch during this time. Since he read "from it", we should conclude that he read selected parts (Breneman, M. (2001). Vol. 10: Ezra, Nehemiah, Esther (electronic ed.). Logos Library System; The New American Commentary (224). Nashville: Broadman & Holman Publishers.).
When we live in a time where the attention span of most people are no more than seventeen minutes, why were the people able to listen for half a day? First, their oral culture (before television and printing presses) nourished well-developed listening skills. Second, they obviously hungered to know the Law of God, which had been ignored for so long. During the physical rebuilding of Jerusalem the people grew in their desire for spiritual rebuilding based upon the Law (Roberts, M., & Ogilvie, L. J. (1993). Vol. 11: The Preacher’s Commentary Series, Volume 11 : Ezra, Nehemiah, Esther. The Preacher’s Commentary series (234). Nashville, Tennessee: Thomas Nelson Inc.).
The ears of all the people were attentive. One prominent ingredient for spiritual renewal is the knowledge of and respect for the Word of God. There must be a willingness to listen to it, not (passively) glassy-eyed, but (actively) with one’s whole heart, expecting God to speak with power (Elwell, W. A. (1996). Vol. 3: Evangelical commentary on the Bible. Baker reference library. Grand Rapids, Mich.: Baker Book House.).
• For a true revival in a congregation, one that grows in both numbers and maturity, a hunger for people to get together to study and discuss the word of God occurs.
In order to be seen and heard, Nehemiah 8:4 specifies that Ezra the scribe stood on a wooden platform/pulpit of wood. For his part, Ezra not only responded at once to the people’s request (2), but he chose to do so not in the temple courts, but in an easily accessible place (3) and in full view (4) so that none should be barred from attending. Moreover, he chose to associate lay people with him in the enterprise (4). It seems that he was anxious to avoid any impression that the law was the private preserve of the religious professional (Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Ne 8:1–6). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.).
Along with Ezra, there were six others on his right and seven others on his left. All of these people stood upon the platform. All we can accept is that the persons mentioned here in v. 4 were important, quite probably leaders of the community (Fensham, F. C. (1982). The Books of Ezra and Nehemiah. The New International Commentary on the Old Testament (217). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
• One of the reasons why we have invited community representatives in our historical evening for 150th anniversary this Saturday is to realize the calling that we have in bringing the entire community before the word of God. Recounting how God delivers, guides, and blesses His people is a very powerful thing in bringing revival to a community.
Further specifying his location, Nehemiah 8:5 notes that Ezra was above all the people. This refers to the fact that he was physically located high above the crowd, and as he opened it, all the people stood up. There is no indication from Scripture that this was the normal practice when the Law was read. However, out of respect all of the people stood when Ezra read the Law. As though they were in the presence of God Himself, the people stood for all the hours of the exposition (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ne 8:5). Nashville: Word Pub.).
Nehemiah 8:6 says that Ezra begins his reading with praising the Lord, in that Ezra blessed the Lord, the great God. In a synagogue, the reading is preceded by a benediction.
• Once we realize who we are addressing, our first action must be to praise Him, well before asking Him.
• Revival comes to a people who are regularly a praying people. Time and time again, God uses the prayers of His people to bring revival, both in their own hearts and in the hearts of those they seek to reach. We will only rise to the level of our prayer lives.
The people responded to this thanksgiving by saying Amen, Amen, The response of “Amen, Amen” was an affirmation of what Ezra prayed (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ne 8:6). Nashville: Word Pub.).
• The purpose of corporate prayer is to indeed pray with not just listen to, the one praying to God. It’s an opportunity to lift one communal voice, praying together as a congregation for one purpose.
“All the people … responded” is a splendid example of unified worship as the leader raised his voice in praise and the people responded. They responded (1) by lifting their hands in worship and showing a sense of need; (2) by saying, “Amen! Amen!” and thus affirming their submission to the authority of Scripture; and (3) they bowed their heads with a sense of humility and submission before God (Breneman, M. (2001). Vol. 10: Ezra, Nehemiah, Esther (electronic ed.). Logos Library System; The New American Commentary (225). Nashville: Broadman & Holman Publishers.).
Please turn to 1 Timothy 2
Instead of a prideful self-congratulatory worship, the people of Nehemiah recognized their sinfulness and need for forgiveness. This will be seen in a peoples prayers, and a life of worship in sharing the Gospel:
1 Timothy 2:1-8 [2:1]First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, [2]for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. [3]This is good, and it is pleasing in the sight of God our Savior, [4]who desires all people to be saved and to come to the knowledge of the truth. [5]For there is one God, and there is one mediator between God and men, the man Christ Jesus, [6]who gave himself as a ransom for all, which is the testimony given at the proper time. [7]For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth. [8]I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; (ESV)
• Corporate prayer, as individual prayer will have elements of Adoration, Confession of sin, Thanksgiving, and Supplication: making our requests known.
• Besides our prayers being offered for all people, the message of the Gospel must be offered to all.
• Yet, since Christ is only a ransom for many (Mk.10:45), our universal message will not find universal acceptance, because Christ provided neither a universal atonement nor will all will come unto salvation.
• Nevertheless, the way the Church lives out its worship in peaceful unity will impact how its prayers and gospel will be received by God and by all people.
Illustration: (Conviction Builds the Church)
There is a perceptive story told of Heinrich Heine, the German poet, who was standing with a friend before the cathedral of Amiens in France. “Tell me, Heinrich,” said his friend, “why can’t people build (churches) like this anymore?” “My dear friend,” replied Heine, “in those days people had convictions. We moderns have opinions. And it takes more than an opinion to build a Gothic cathedral.”(William Sloane Coffin, The Courage to Love, (New York: Harper & Row, 1982), p. 82.)
2) The Clarification (Nehemiah 8:7–8)
Nehemiah 8:7-8 [7]Also Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, the Levites, helped the people to understand the Law, while the people remained in their places. [8]They read from the book, from the Law of God, clearly, and they gave the sense, so that the people understood the reading. (ESV)
As Ezra reads, the Levites explain the meaning of the passage being read. The Old Testament was written in the Hebrew language. Since the people had lived in a foreign country all of their lives, they had lost some of their ability to understand Hebrew. Regardless, the Levites had the job of making sure the people knew what was being said. They were helping them bridge the cultural gap between the last seventy years in Babylonia with their cultural heritage as found in Scripture. It could not have been easy. Although God’s Word is authoritative for life and faith and all matters of knowing God, it frequently takes hard work to understand the message of God written in a foreign language in a distant time and place (Breneman, M. (2001). Vol. 10: Ezra, Nehemiah, Esther (electronic ed.). Logos Library System; The New American Commentary (225). Nashville: Broadman & Holman Publishers.).
All the people mentioned in Nehemiah 8:7 are Levites for it says the Levites, helped the people to understand the law. Apparently the reading of the Law was interrupted by several events. At certain times the people responded with an amen and by worshiping the Lord. Second, the Levites took time to explain the various portions of the Law to the crowd. Not all of the time was occupied with Ezra’s reading.
Please turn to Acts 8
It is requisite that those who hear the word should understand it, else it is to them but an empty sound of words. It is therefore required of those who are teachers by office that they explain the word and give the sense of it(Henry, M. (1996). Matthew Henry’s commentary on the whole Bible : Complete and unabridged in one volume (Ne 8:1–8). Peabody: Hendrickson.)
Acts 8:26-35 [26]Now an angel of the Lord said to Philip, "Rise and go toward the south to the road that goes down from Jerusalem to Gaza." This is a desert place. [27]And he rose and went. And there was an Ethiopian, a eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure. He had come to Jerusalem to worship [28]and was returning, seated in his chariot, and he was reading the prophet Isaiah. [29]And the Spirit said to Philip, "Go over and join this chariot." [30]So Philip ran to him and heard him reading Isaiah the prophet and asked, "Do you understand what you are reading?" [31]And he said, "How can I, unless someone guides me?" And he invited Philip to come up and sit with him. [32]Now the passage of the Scripture that he was reading was this: "Like a sheep he was led to the slaughter and like a lamb before its shearer is silent, so he opens not his mouth. [33]In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth." [34]And the eunuch said to Philip, "About whom, I ask you, does the prophet say this, about himself or about someone else?" [35]Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus. (ESV)
• Those who are attentive to the leading of the spirit will keep their eyes open for opportunities to help people understand the word of God. Although it is referenced in literature, and throughout society, there is little understanding as to the meaning.
• Notice how the understanding was brought about: Philip did not start with his own experience, but (v.35) used the scripture to explain who Jesus truly was, and what he said and did.
Nehemiah 8:8 notes that they read from the book, from the law of God clearly/distinctly. Apparently, both Ezra and the Levites at various times read directly from the book of the Law. The pas sage seems to imply that subsequent to the reading they divided the large assembly into smaller groups for explanation and discussion(Roberts, M., & Ogilvie, L. J. (1993). Vol. 11: The Preacher’s Commentary Series, Volume 11 : Ezra, Nehemiah, Esther. The Preacher’s Commentary series (234). Nashville, Tennessee: Thomas Nelson Inc.)
• There is something special that happens when believers get together to examine and discuss the word of God that does not happen either in the public exposition of the word, such as a time like this, on in private study. The opportunity for examination, opportunity to ask questions, discussion and prayer for each other shows us things, guides and comforts, that either corporately or individually we do not see, understand or feel.
That they "gave the sense" may have involved translation for people who were only Aramaic speakers in exile (as the NIV renders), but it also includes the function “to break down” the text into its parts so that the people could understand it. This was an exposition or explanation of the meaning and not just translation (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ne 8:8). Nashville: Word Pub.).
• The exposition helps students of the Word understand the overall message and the implications of the text for doctrine and practice. Furthermore, although the message and content of Scripture does not change, it does need fresh application in every situation (Breneman, M. (2001). Vol. 10: Ezra, Nehemiah, Esther (electronic ed.). Logos Library System; The New American Commentary (226). Nashville: Broadman & Holman Publishers.).
The ultimate purpose of all of the reading was that the people would begin to understand the Law of God. This is still the obligation of preachers today: to take the Word of God, read it distinctly, and help people to understand. For there to be understanding, there are three things necessary: First, people must be attentive (Neh. 8:3), Second, the reading and explaining must be clear/distinct (Neh. 8:8) and implicit in the audience of all who could understand (Neh. 8:2), the Holy Spirit illuminates the clear teaching of attentive people that they may understand.
Quote: Here is what one great preacher, Dr. D. Martyn Lloyd-Jones, had to say about the value of preaching: "What is it that always heralds the dawn of a Reformation or of a Revival? It is renewed preaching. ... As that was true in the beginning as described in the book of Acts, it was also after the Protestant Reformation. Luther, Calvin, Knox, Latimer, Ridley—all these men were great preachers. In the seventeenth century you had exactly the same thing—the great Puritan preachers and others. And in the eighteenth century, Jonathan Edwards, Whitefield, the Wesleys, Rowlands, and Harris were all great preachers. It was an era of great preaching. Whenever you get Reformation and Revival this is always and inevitably the result (D. Martyn Lloyd-Jones, Preaching and Preachers (Grand Rapids: Zondervan, 1972), 24–25.).
3) The Celebration (Nehemiah 8:9–12)
Nehemiah 8:9-12 [9]And Nehemiah, who was the governor, and Ezra the priest and scribe, and the Levites who taught the people said to all the people, "This day is holy to the LORD your God; do not mourn or weep." For all the people wept as they heard the words of the Law. [10]Then he said to them, "Go your way. Eat the fat and drink sweet wine and send portions to anyone who has nothing ready, for this day is holy to our Lord. And do not be grieved, for the joy of the LORD is your strength." [11]So the Levites calmed all the people, saying, "Be quiet, for this day is holy; do not be grieved." [12]And all the people went their way to eat and drink and to send portions and to make great rejoicing, because they had understood the words that were declared to them. (ESV)
Apparently in Nehemiah 8:9, the reading of the Law had a deep and profound effect upon the people. Nehemiah, Ezra, and the Levites reminded the people that This day is holy to the LORD your God. Having been faced with the commandments of God, they realized their sin and were in a state of sorrow, For all the people wept as they heard the words of the law. When they heard and understood God’s law, they understood their violations of it. They wept, were not tears of joy, but penitent sorrow (8:10) came forth as they were grieved by conviction (8:11) over the distressing manifestations of sin in transgressing the Lord’s commands and the consequent punishments they had suffered in their captivity (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ne 8:9). Nashville: Word Pub.).
They mourned over their sins, “for by the law is the knowledge of sin” (Rom. 3:20). The law can’t save us; it can only convince us that we need to be saved and then point us to Jesus Christ the Savior (Gal. 3:24). The Jews had just observed the annual Day of Atonement, and the Lord had dealt with their sins (Lev. 16); so they should have been rejoicing in His forgiveness. On the Jewish calendar, the Feast of Tabernacles (Succoth) follows the Day of Atonement, giving God’s people an entire week of happy celebration (23:26–44). The sequence is important: first conviction, then cleansing, and then celebration. The Word of God brings conviction and leads to repentance, but it also brings us joy; for the same Word that wounds also heals. “Your words were found, and I ate them, and Your word was to me the joy and rejoicing of my heart; for I am called by Your name” (Jer. 15:16, NKJV). “The statutes of the Lord are right, rejoicing the heart” (Ps. 19:8). “Your testimonies I have taken as a heritage forever, for they are the rejoicing of my heart” (119:111, NKJV) (Wiersbe, W. W. (1996). Be determined (99–100). Wheaton, Ill.: Victor Books.).
Nehemiah 8:10 notes that they were to celebrate the feast by eating, drinking, and sending a portion of their food and drink to the poor, who did not have substance wherewith to celebrate the feast. The NIV has Nehemiah said whereas the Hebrew text states only ‘he said’. In the context, Ezra is the more probable subject (Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Ne 8:7–12). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.).
The people were sent to their homes to eat and drink, because it must be a day of rejoicing. "Eat the fat,” means to eat the choicest and thus the best. Besides drinking, they were to "send portions" to those who were unable to prepare anything for the festival, a portion must be sent out of generosity. (Fensham, F. C. (1982). The Books of Ezra and Nehemiah. The New International Commentary on the Old Testament (219). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.)
Please turn back to Deuteronomy 16
By sending portions of it to their poorer brethren they would also enable them to participate in the public rejoicings (cf. Es 9:19), (Jamieson, R., Fausset, A. R., Fausset, A. R., Brown, D., & Brown, D. (1997). A commentary, critical and explanatory, on the Old and New Testaments (Ne 8:9–10). Oak Harbor, WA: Logos Research Systems, Inc.).
Deuteronomy 16:11-12 [11]And you shall rejoice before the LORD your God, you and your son and your daughter, your male servant and your female servant, the Levite who is within your towns, the sojourner, the fatherless, and the widow who are among you, at the place that the LORD your God will choose, to make his name dwell there. [12]You shall remember that you were a slave in Egypt; and you shall be careful to observe these statutes. (ESV)
• Times of celebration are best shared. One of the reasons that invitations have go out to the community and surrounding area to join us next week is to invite others to enjoy the blessings of God. If we are truly thankful for what God has, continues, and promises to do, then we will reach out to others to join in the celebration.
For the joy of the LORD is your strength. The joy of the LORD could refer to the joy that God has, but the context indicates that this is something the people also experienced. The joy of the Lord is the joy that springs up in our hearts because of our relationship to the Lord. It is a God-given gladness found when we are in communion with God. When our goal is to know more about the Lord, the byproduct is His joy. Strength here means “place of safety,” a “refuge,” or “protection.” The people’s refuge was God. They had built a wall and they carried spears and swords, but He was their protection (Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (Ne 8:9–11). Nashville: T. Nelson Publishers.).
Nehemiah convinced the people to stop mourning and start celebrating. It is as wrong to mourn when God has forgiven us as it is wrong to rejoice when sin has conquered us. The sinner has no reason for rejoicing and the forgiven child of God has no reason for mourning (Matt. 9:9–17). Yes, as God’s children we carry burdens and know what it is to weep (Neh. 2:1–2); but we also experience power that transforms sorrow into joy. The secret of Christian joy is to believe what God says in His Word and act upon it. Faith that isn’t based on the Word is not faith at all; it is presumption or superstition. Joy that isn’t the result of faith is not joy at all; it is only a “good feeling” that will soon disappear. Faith based on the Word will produce joy that will weather the storms of life. (Wiersbe, W. W. (1996). Be determined (99–100). Wheaton, Ill.: Victor Books.).
Nehemiah 8:11–12 specifies that the people ceased their grieving and began to celebrate this feast of the new moon. It may be that the editor intends us from this partial repetition to understand that the Levites conveyed the whole of Ezra’s message to the people (Willamson, H. G. M. (2002). Vol. 16: Word Biblical Commentary : Ezra-Nehemiah. Word Biblical Commentary (292). Dallas: Word, Incorporated.).
The event called for a holy day of worship to prepare them for the hard days ahead (cf. 12:43), so they were encouraged to rejoice. The words they had heard did remind them that God punishes sin, but also that God blesses obedience. That was reason to celebrate. They had not been utterly destroyed as a nation, in spite of their sin, and were, by God’s grace, on the brink of a new beginning. That called for celebration (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ne 8:10). Nashville: Word Pub.).
• After 150 years, this congregation is at the brink of a new beginning. We personally, and corporately we can move beyond past failures and move forward in confidence and celebration.
• Next weekend, let us get together to celebrate what God has done though this congregation and look forward to what He is willing to do with a congregation that will move forward in obedience to Him. The results will be as big or as small as our faith.
(Format Note: Outline from Willmington, H. L. (1999). The Outline Bible (Ne 8:1–12). Wheaton, Ill.: Tyndale House Publishers., base commentary from KJV Bible commentary. 1997 (894–896). Nashville: Thomas Nelson).
