Nehemiah 8:1-12 [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. [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. [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)
This week a mix of Extinction Rebellion, animal liberation and anti-bank protesters took over a section of Bay/King streets in Toronto. One commentator noted the irony of stopping Toronto’s busiest surface transit route, diverting people to taxis, ubers, etc in their protest of what they claim is a climate & ecological emergency. Around the world in major urban areas we are seeing groups come together, sometimes in mass, to announce their concerns to a broader public. (https://twitter.com/moore_oliver/status/1184217663549165569?s=19)
There is something distinct however 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 8 challenges the tendency of a complacent approach to the Bible and our tendency to associate God’s Law with grudging obedience. The completion of the wall in chapter 6 sets the stage for chapter 8. God’s people finally have adequate physical protection, so it is time for spiritual rebuilding. And here, after a mysterious thirteen year absence, Ezra reappears to lead the people into renewal as God’s covenant people whose lives are ordered by the Law. Meanwhile, Nehemiah steps into the background during this season of spiritual restoration (Roberts, M., & Ogilvie, L. J. (1993). Vol. 11: The Preacher's Commentary Series, Volume 11 : Ezra, Nehemiah, Esther. The Preacher's Commentary series (231–232). Nashville, Tennessee: Thomas Nelson Inc.).
A revival among God's people is one seen in a "Season of Celebration". This comes 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).
The Season of Celebration where God revives His people can be seen through:
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)
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 alludes to cleansing, refreshing, reviving power of the word of God. …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, and 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.)
• 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.).
As they had gathered “on the first day of the seventh month”, it is the first day of Tishri, the seventh month, 445 B.C. (Neh. 8:2; cf. 7:73) (Thomas, D. W. H. (2016). Ezra & Nehemiah. (R. D. Phillips, P. G. Ryken, & I. M. Duguid, Eds.) (p. 324). Phillipsburg, NJ: P&R Publishing.) and 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. Since The book was lengthy, and there may have been frequent pauses for explanation of the text (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 (everyday) 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.). That is why, 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.).
• For revival to come upon a people it is necessary to bringing the entire community before the word of God. This may involve inviting people to corporate worship, community groups, Bible studies, social events and dinners or any other number of ways. In these setting we can recount how God delivers, guides, and blesses His people. This is showing our thanks for what God has done, is doing and confidence in what He promises to do. When we relate the living word with a people that live out the word, it 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. Their physical posture reveals a certain attitude of heart. As though they were in the presence of God Himself, the people stood for all the hours of the exposition. This also points to the fact of this act of reading, in this carefully organized setting, is also a corporate act of worship. (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ne 8:5). Nashville: Word Pub.).
• Some might ask why we spend so much time in corporate worship, just in reading scripture. Even here and seen through other pictures of the gathered people of God, when we gather together and lend our ear to God’s word, we honor God, we inform our minds and we place ourselves in submission to God.
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. Showing our thanks to God. 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, thanking and praising God.
“All the people … responded” is a splendid example of unified thanks in 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 people’s prayers, and a life of worship in sharing the Gospel. As Paul explained to Timothy:
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)
• In this season of celebration there is no better response that v.1, supplications, prayers, intercessions and thanksgivings be made for all people, even those in this elections season, v. 2 for those in public authority. Our lives should be peaceful, godly and dignified (Christians should be the best citizens). When we live in such a way, we are instrumental in such as way as bringing about salvation through the knowledge of the truth. Our godly conduct opens doors to sharing the truth. When we are compassionate to others ,we point to v.4, our compassionate God who came to save through the knowledge of the truth. In order for this to happen, we must clearly articulate that v. 5, there is one God, one mediator, Christ Jesus. The salvation He bore as a substitutionary sacrifice (v.6 “ransom), is sufficient for all who will repent and believe, and efficient to those who do so.
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.)
• In order for us to communicate God’s truth to the word we must be visible to the world. We can all have an opinion on Safe Haven, but that option must be transformed to a conviction in finding a new home for us to worship in order to publicly bring the word to the world around us
The Season of Celebration where God revives His people can be seen through:
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)
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. 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.).
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.)
This is what we see in Acts 8:
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)
• 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. 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.
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 passage 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. There is a God designed purpose for small groups. If you presently are not involved in a small group study you are missing out on some important things for God to show you. These groups provide a different opportunity for examination, opportunity to ask questions, discussion and prayer for each other showing us things, guiding and comforting, that either corporately or individually we do not see, understand or feel.
Back in Nehemiah 8:8, 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 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. 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.).
Quote: Here is what one great preacher, Dr. D. Martyn Lloyd-Jones, had to say about this in 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.).
Finally, the Season of Celebration where God revives His people can be seen through:
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). This is why we are observing more of a season of Thanksgiving over a single day. The sequence here in our text 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” (Ps. 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 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.).
• When we give unto the Lord and invite others to enjoy God’s blessing with us, we demonstrate that we are truly a thankful people.
Moses directs the people of God in this way, in Deuteronomy 16:
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. When we invite others to our social events in our homes or corporately, we are invite them 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.).
In the final element of Nehemiah 8:11–12 we see how 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 in verse 11: “the Levites calmed all the people, saying, "Be quiet, for this day is holy; do not be grieved." (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 verse 12 concludes: “[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”. The words they had heard did remind them that God punishes sin, but also that God blesses obedience. That was reason to celebrate. (This is why it was the Season of Celebration) 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.).
• This congregation is at the brink of a new beginning. God has moved among us to consider a new home for us together, but this will require every one of us to work together to make it happen. We should celebrate what God has done among us and reach out like never before to show others how great our God is. Let this be a Season of Celebration where the Spirit moves among us in revival and renewed faithfulness for us to be a bold witness to the transformative power of Jesus Christ.
(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).
