During the first part of the civil administration of Nehemiah the name of Ezra is not named, his civil duties being swallowed up in the superior authority of Nehemiah, but after the city was fortified, order established and the rights of a people now able to defend them respected, Ezra comes again to the front in the re-establishment of religious instruction on a sounder basis. To him, more than to any other man, is due the arrangement of the Jewish sacred writings as found in the Old Testament. Milman, speaking of this work in his History of the Jews, says, "Much of the Hebrew literature was lost at the time of the Captivity; the ancient Book of Jasher; that of the Wars of the Lord, the writings of Gad and Iddo the Prophet, and those of Solomon on Natural History. The rest, particularly the Law, of which after the discovery of the original by Hilkiah, many copies were taken; the historical books, the poetry, including all the prophetic writings, except those of Malachi, were collected, revised, and either at that time, or, subsequently, arranged in three great divisions; the Law, [64] containing the five Books of Moses; the Prophets, embracing the historical and prophetical books; and the Hagiographa, called also the Psalms, containing the Psalms, Proverbs, Ecclesiastes and the Song of Solomon. Job and Daniel are now found among these. At a later period Malachi, Ezra, Nehemiah and Esther were added, and what is called the Canon of Jewish Scripture was closed. It is most likely that from this time the Jews began to establish synagogues, or places of public worship and instruction for the use of which copies of the sacred writings were multiplied. The. Law, thus revised, was publicly read in the temple by Ezra, the people listening with the most devout attention; the feast of Tabernacles was celebrated with considerable splendor. After this festival a solemn fast was proclaimed; the whole people, having confessed and bewailed their offences, deliberately renewed the covenant with the God of their fathers. An oath was administered that they would keep the law, avoid intermarriages with aliens, neither buy nor sell on the Sabbath, observing the Sabbatical year, and remit all debts according to the law, pay a tax of a third of a shekel for the service of the temple, and offer all first fruits and all tithes to the Levites."

      The events narrated in this lesson occurred at the time of the feast of Tabernacles, one of the most sacred and joyous of the great Jewish feasts, dear to the nation, because interwoven with the dedication of both the first and second temples. On this occasion, notwithstanding the joyousness of the occasion, the language seems to indicate that the tears would flow over the fallen state of the nation compared with its past glory as they heard the words of the law, and their rulers reminded them: "This day is holy unto the Lord your God; mourn not, nor weep." Then Nehemiah said: "Go your way, eat the fat, drink the sweet, and send your portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the Lord is your strength."

      1. And all the people gathered as one man. The date of this gathering is named in the preceding chapter, the seventh month, or the latter part of September, at the feast of Tabernacles, a feast that caused the nation to assemble, and during which they dwelt in tents as a memorial of the forty years' journeyings in the wilderness. It is not stated why the people gathered so unanimously, to make this request of Ezra, but it is probable that it was at the suggestion of Nehemiah. The gathering was in "the street," or rather in a square, before the "water gate," such gate receiving a name from the use which it principally served. The place is identified as lying between the temple and the eastern wall. They spake unto Ezra the scribe. Ezra was the most conspicuous of that order of men, learned in the law, devoted to its study and the copying of the sacred records, called the Scribes, who afterwards became so prominent in Jewish history, and who in the Savior's time, had lost sight of the spirit of the law in their slavish [65] observance of the letter. The Scribes had existed before as secretaries, or recorders, then as amanuenses. Thus Baruch, the friend of Jeremiah, was the penman of all his prophecies. Ezra, deeply educated in the Chaldean schools of Jewish learning, devoted to the study and the teaching of the law, might almost be regarded as the founder of the order which henceforth did so much to indoctrinate the people with the principles of the law, and who exerted so much influence on Jewish history. In the Savior's time a large part of Jewish learning was confined to this class.----This is the first time that Ezra is named in the book of Nehemiah. During the stirring period of the building of the temple walls the quiet scholar and teacher naturally fell into the background, but now when this work was completed, he naturally came to the front in the teaching and religious festivities of the people.

      2. Brought the law before the congregation, both of men and women. It is to be noted that the teaching was not confined to the male sex, but all were present of both sexes who "could hear with understanding," all except little children. A nation is at least as much benefited by the education of the women, and especially the mothers, as by that of the other sex. No people can be called truly enlightened until the women are well educated. Children naturally follow in the mother's footsteps. Still more is it needful that women be intelligent in morals and in the law of the Lord. Wonder has often been expressed that Jewish children should cling so closely to the practice of their fathers. It is due, more than to any one cause, to the intelligence of Jewish mothers in the law. The first day of the seventh month. The day of the "feast of Trumpets, appointed as one of Sabbatical rest, and on which there was to be a Holy Convocation." See Lev. 23:24.

      3. And he read . . . from the morning until the midday. This was continued on the second day, (verse 13) and probably each day during the feast. It must be ever borne in mind that there were then no printed books, and no paper if the art of printing had been known. Parchment was scarce and costly, and hence, copies of the law, or of any work were rare. Therefore, it was needful that the greater part of the people learn by hearing, rather than by reading. Hence, during this festival, the regular gatherings of the entire body, for half of the day to listen to the reading and explanation of the law. The eagerness of the people to hear is greatly to their credit. "They were attentive unto the book of the law." How listless, indifferent and heedless are many now who gather regularly at the sanctuaries, while the Scriptures are read! Such indifference is contemptuous to God. [66]

      4. Ezra the scribe stood on a pulpit of wood. This lofty pulpit enabled him to be seen and to see all. Beside him were thirteen assistants who are named, all probably priests, who had duties connected with the temple service. Only a few of the names mentioned occur elsewhere, as Hilkiah, Neh. 12:7; Malchiah, 10:3; Meshullam, 10:7; Pediah, 3:25; Urijah 3:4.

      5. When he opened it all the people stood up. This is a significant statement. When the Holy Book was opened the people arose in respect and attention. Compare this profound reverence of the word of the Lord with the light and flippant reading and the irreverent listening now so common. How can there be a profound reverence for God when there is none shown for the word of God! Preachers, Sunday-school teachers, and all Christians should seek to promote a profounder reverence during the public reading and the study of the word of the Lord. The assembly not only arose when the book was opened, but prepared for hearing by prayer.

      6. Ezra blessed the Lord . . . . the people answered, Amen. The description of the solemn devotion before engaging in the sacred study, is full of interest. First, Ezra asked the Divine blessing. The people did not sit in silence, but responded, "Amen, Amen," lifting their hands in supplication. In the Hebrew worship the people took an active part, by response. It was not the custom for one to pray and the rest to be as silent as stones. Nor was it the custom of the early Christians, as we learn from Paul's letter to the Corinthians. Those who join in prayer should make the prayer their own by an audible response to its petitions. Even "the unlearned" can say "Amen," when the person who prays does not use an unknown tongue.

      7. And Jeshua, and Bani, etc., . . caused the people to understand. These persons, [67] Levites, and probably the heads of Levitical families, are named again in chapter 9:4, 5, as discharging very important duties. Upon this occasion it is not entirely clear how they "made the people to understand." It is probable that the throng of people was so large that the voice of Ezra could not reach the entire assembly, and that they were stationed separately among the people, and took up and repeated what he read, with a word of explanation where it was needed to make the meaning clear. This seems to be the meaning of verse 8. They might each have been supplied with copies, and the thirteen Levites, properly distributed, could "read in the book in the law of God distinctly, and give the sense, and cause them to understand the reading."

      9. Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites. The conductors of the festivities of the day, are all named here together. Nehemiah is called the Tirshatha, the Persian title for governor, here for the first time, though in chapter 7:65 the term is used. Ezra is named in both his offices as a priest and scribe. The Levitical assistants who repeated the words spoken so that all the people might hear are named in verse 7. This day is holy. It was the day of a "Holy Convocation," the "feast of Trumpets." See verse 2. When the people heard the words of the law, and saw so vividly how they had sinned they wept, but they were restrained. It was not a day of mourning and weeping, but a joyous day. There are some who think that they can only worship God by tears, groans, and a long countenance. He is more delighted with our joys and thanksgivings than with our repinings and lamentations. How often in the Psalms is it enjoined to "make a joyful noise unto the Lord." The Savior rebuked the "sad countenance" of the hypocrites.

      10. Send portions for whom nothing is prepared. It was the direction of the law that the enjoyment of the great feasts should be extended to the poor, the stranger, the fatherless and the widow (Deut. 16:11-14). Hence, it became customary to send portions to those who were not present as partakers. The joy of the Lord is your strength. The joy of the Lord is a very different thing from frivolous mirth. It is a deep religious joy, a delight in his worship, a peaceful trust, a thankfulness for his mercies. Paul bids to "Rejoice in the Lord." It was not wrong that the Jews should mourn over their sins, but they were [68] prohibited from marring a festive occasion with an expression of sorrow. Joy in the Lord strengthens the soul against the day of trial.

      11. So the Levites stilled the people. Probably those named in verse 7. They acted as the agents of Nehemiah and Ezra to make their words and wishes known. Now they repressed all manifestations of grief, and caused it to be understood that this was a feast of joy. During the exile the great feasts, celebrated only at Jerusalem, were necessarily omitted, and were, after the return, only gradually restored. The account reads as if this feast was now observed, in all its details, for the first time, since it was kept by Zerubbabel and those who returned with him. Ezra 3:4.

      12. Because they understood the words. They restrained all sorrow and ate and drank and sent portions and made "great mirth," because they "understood" the request of Nehemiah and Ezra, and that it was reasonable.

      On the next day they gathered again to the reading and Leviticus 23:34, which gives directions concerning the feast of Tabernacles, was read, and the people made booths of branches of trees, and for seven days they dwelt in these abodes, keeping the feast until the eighth day with a devotion such as had not been observed "since the days of Joshua the son of Nun."

      1. A people who love the law of the Lord will be a faithful people. "Blessed is the man who walketh not in the counsel of the ungodly.   *   *   *   His delight is in the law of the Lord, and upon his law doth he meditate day and night. He shall be like a tree planted by the rivers, that bringeth forth its fruit in its season. His leaf also shall not wither, and whatsoever he doeth shall prosper." All great men of God have been constant students of the Word, and many have been able to repeat the whole New Testament.

      2. It is a duty to teach the people God's law. Every parent should see that his children are taught to hear and to understand. So, too, should the church teach the children in the Sunday-school. And in our Lord's day meetings there should be more teaching and less theorizing. "Let all things be done to edification." Too many religious services only serve to amuse, and entirely fail to instruct.

      3. Let there be reverence for the word of God. If it be treated lightly there can be no profound reverence for its Author. We are commanded to "hallow his name." We can only do this by hallowing his word. To hear the Bible spoken of flippantly, or treated lightly is very painful. Hardly less painful is it [69] to see a preacher hammer the Bible with his fists, or to "handle the word deceitfully" in order to prove false doctrines.

      4. The ancient people of God were taught to be profoundly reverent for the Scriptures. When Ezra opened the Book all arose. We have observed the profound reverence still shown in the synagogue when the Rabbi brings out the roll of the Law from its closet. All bow their heads with reverence. It is said that the Jews will not cast upon the ground writings or printed pages that contain passages of the Scriptures, lest some one should accidentally tread them under foot. More of this profound respect would benefit those who call themselves Christians.

      5. A man may misuse his eyes, and yet see; but whosoever puts them out can never see again. One may misdirect his mariner's compass, and turn it aside from the north pole by a magnet or piece of iron, and it may recover and point right again; but whosoever destroys the compass itself has lost his guide at sea. So it is possible for us to sin and be forgiven; recovery through God's Spirit is not impossible. But if we harden our hearts so that they cannot feel the power of the word of the Lord, the sword of the Spirit, we are spiritual wrecks. It is sad when men have ears and hear not, and eyes and see not. Finally those who will not hear, reach a point when they cannot hear.

[CLC01 64-70]