Nehemiah 8:1
Verse
Context
Ezra Reads the Law
1At that time all the people gathered together in the square before the Water Gate, and they asked Ezra the scribe to bring out the Book of the Law of Moses, which the LORD had commanded for Israel.
Sermons
Colin Peckham
Keith Daniel
George Verwer
T.V. Thomas
David Wilkerson
J. Vernon McGeeSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
The street that was before the water gate - The gate which led from the temple to the brook Kidron.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Neh 8:1-2. The public reading of the law. - Neh 8:1-3. The introduction to this narrative (Neh 7:73b-8:1a) 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; Sa1 22:19; Ch1 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, Ch1 29:10, but scarcely by using a whole psalm, as in Ch1 16:8. To this thanksgiving the people answered Amen, Amen (comp. Ch1 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.
John Gill Bible Commentary
And all the people gathered themselves together as one man into the street that was before the watergate,.... A large and commodious street for such a company of people, which led to the water gate, of which see Neh 3:26 hither the people gathered with great unanimity, zeal, and affection: and they spoke unto Ezra the scribe; the same who is called Ezra the priest, and scribe of the law of God, and said to be a ready one, Ezr 7:6, who came to Jerusalem thirteen years before this time; but very probably returned to Babylon again, and was lately come from thence: to bring the book of the law of Moses, which the Lord had commanded to Israel; to observe what was commanded in it, and which he had ordered to be read, particularly every seventh year, at the feast of tabernacles, Deu 31:10 which was now drawing near, though this was not the precise time of reading it; hence some have thought this year was the sabbatical year; see Neh 5:11.
Matthew Henry Bible Commentary
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, Neh 8:2. 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 23:24; Num 29:1. 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 (Neh 8:1), 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, Neh 8:1. 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 Luk 4:20. 3. He had several assistants. Some of these stood with him (Neh 8:4), 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 (Neh 8:7) 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 2:7. 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, Neh 8:6. 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, Neh 8:2. 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 Ch2 17:9. (2.) He opened the book with great reverence and solemnity, in the sight of all the people, Neh 8:5. 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 5:9. 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, Ecc 5:1. (3.) He and others read in the book of the law, from morning till noon (Neh 8:3), and they read distinctly, Neh 8:8. 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, Neh 8:7, Neh 8:8. 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, Mat 24:15. [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, Act 8:30, Act 8:31. 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 (Neh 8:5), 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 (Neh 8:7); 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 (Neh 8:3), 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.
Tyndale Open Study Notes
8:1 The Water Gate was located toward the middle of the eastern wall of Jerusalem, south of the Temple and east of the palace ruins (3:26; 12:37). There was plenty of open space so no one would be excluded.
Nehemiah 8:1
Ezra Reads the Law
1At that time all the people gathered together in the square before the Water Gate, and they asked Ezra the scribe to bring out the Book of the Law of Moses, which the LORD had commanded for Israel.
- Scripture
- Sermons
- Commentary
1.1 the Word of God and Revival
By Colin Peckham89215:30RevivalNEH 8:1In this sermon, Reverend Colin Peckham discusses the theme of revival and its importance. He begins by describing the situation that Ezra found when he arrived, where the people were impoverished, sinful, and serving the gods of the nations. Ezra was deeply troubled by this and tore his garments in distress. The sermon emphasizes the need for repentance and separation from worldly influences in order to experience revival. The congregation is encouraged to approach God with humble and repentant hearts, seeking guidance and instruction from His word.
The Greatest Danger This World Faces Today
By Keith Daniel8531:22:002KI 22:12CH 7:142CH 34:3EZR 7:6NEH 8:1HOS 10:12JAS 4:4JAS 4:81PE 2:3This sermon emphasizes the importance of seeking God desperately for revival, drawing parallels from the stories of King Josiah and Ezra in the Bible. It highlights the need for the Church to separate from worldly influences, to preach the full Word of God fearlessly, and to avoid compromising with the world. The message urges believers to return to a deep reverence for the Scriptures, to live in holiness, and to seek God's face earnestly for a true spiritual awakening.
Why We Are Here Memphis Usa
By George Verwer6421:03:24MissionsNEH 8:1In this sermon, the speaker discusses the rebuilding of the walls as described in the Bible. He emphasizes the opposition faced during this process and the need for prayer and vigilance. The speaker also emphasizes the importance of having a serious and committed attitude towards the work of God, rather than treating it as a game or a casual activity. He encourages faithfulness in attending meetings and being responsible in small tasks, as this can lead to greater responsibilities. The speaker concludes by highlighting the seriousness of the conference and the need for participants to be prepared for spiritual battle.
Preparing for a Spiritual Awakening
By T.V. Thomas45700:00EZR 9:4NEH 8:1HEB 4:12In this sermon, the speaker describes his experience at a chapel where he witnessed a powerful movement of students lining up and crying in response to the president's prayer. He emphasizes the importance of godly leadership and the willingness of people to follow such leadership. The speaker also highlights the significance of leaders knowing their roles and responsibilities in guiding and shepherding others. He encourages leaders to work hard and fulfill their responsibilities, as leadership plays a crucial role in the spiritual growth or decline of a community.
A Booth on the Roof!
By David Wilkerson0RevivalHolinessNEH 8:1David Wilkerson emphasizes the need for a genuine revival characterized by holiness and a deep hunger for God's Word, as illustrated in Nehemiah's account of the Israelites returning to Jerusalem. He outlines five evidences of revival, including a desire to hear God's Word, heartfelt repentance, joy in the Lord, the significance of living in booths as a reminder of our temporary existence, and the necessity of separation from worldly influences. The sermon calls for believers to recognize their status as strangers in this world and to focus on eternal values rather than earthly possessions. Wilkerson urges the church to remove the rubbish of false doctrines and to rebuild the walls of holiness and true worship, preparing for the Lord's presence and glory.
Guidelines: Part 5 How to Study Your Bible
By J. Vernon McGee0NEH 8:1J. Vernon McGee delivers a sermon on how to study the Bible, emphasizing the importance of prayer, reading, studying, and meditating on the Word of God, as well as passing it on to others for spiritual growth. He also provides a structured approach on how to study each chapter effectively by focusing on key elements like the theme, important verses, prominent words, teachings about Christ, commands to obey, promises to claim, and new truths learned.
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
The street that was before the water gate - The gate which led from the temple to the brook Kidron.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Neh 8:1-2. The public reading of the law. - Neh 8:1-3. The introduction to this narrative (Neh 7:73b-8:1a) 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; Sa1 22:19; Ch1 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, Ch1 29:10, but scarcely by using a whole psalm, as in Ch1 16:8. To this thanksgiving the people answered Amen, Amen (comp. Ch1 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.
John Gill Bible Commentary
And all the people gathered themselves together as one man into the street that was before the watergate,.... A large and commodious street for such a company of people, which led to the water gate, of which see Neh 3:26 hither the people gathered with great unanimity, zeal, and affection: and they spoke unto Ezra the scribe; the same who is called Ezra the priest, and scribe of the law of God, and said to be a ready one, Ezr 7:6, who came to Jerusalem thirteen years before this time; but very probably returned to Babylon again, and was lately come from thence: to bring the book of the law of Moses, which the Lord had commanded to Israel; to observe what was commanded in it, and which he had ordered to be read, particularly every seventh year, at the feast of tabernacles, Deu 31:10 which was now drawing near, though this was not the precise time of reading it; hence some have thought this year was the sabbatical year; see Neh 5:11.
Matthew Henry Bible Commentary
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, Neh 8:2. 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 23:24; Num 29:1. 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 (Neh 8:1), 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, Neh 8:1. 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 Luk 4:20. 3. He had several assistants. Some of these stood with him (Neh 8:4), 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 (Neh 8:7) 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 2:7. 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, Neh 8:6. 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, Neh 8:2. 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 Ch2 17:9. (2.) He opened the book with great reverence and solemnity, in the sight of all the people, Neh 8:5. 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 5:9. 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, Ecc 5:1. (3.) He and others read in the book of the law, from morning till noon (Neh 8:3), and they read distinctly, Neh 8:8. 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, Neh 8:7, Neh 8:8. 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, Mat 24:15. [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, Act 8:30, Act 8:31. 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 (Neh 8:5), 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 (Neh 8:7); 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 (Neh 8:3), 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.
Tyndale Open Study Notes
8:1 The Water Gate was located toward the middle of the eastern wall of Jerusalem, south of the Temple and east of the palace ruins (3:26; 12:37). There was plenty of open space so no one would be excluded.