Nehemiah 8:17

From the days of Joshua: Israel had celebrated this festival many times (1 Kings 8:2; 2 Kings 23:22; 2 Chronicles 7:8–10; 30:26; 35:18; Ezra 3:4), but this was a special celebration.

since the days of Jeshua . . . had not the children of Israel done so--This national feast had not been neglected for so protracted a period. Besides that it is impossible that such a flagrant disregard of the law could have been tolerated by Samuel, David, and other pious rulers, its observance is sufficiently indicated (Kg1 8:2, Kg1 8:65; Ch2 7:9) and expressly recorded (Ezr 3:4). But the meaning is, that the popular feelings had never been raised to such a height of enthusiastic joy since the time of their entrance into Canaan, as now on their return after a long and painful captivity.

We have here,
I. The people's renewed attendance upon the word. They had spent the greatest part of one day in praying and hearing, and yet were so far from being weary of that new moon and sabbath that the next day after, though it was no festival, the chief of them came together again to hear Ezra expound (Neh 8:13), which they found more delightful and gainful than any worldly pleasure or profit whatsoever. Note, The more we converse with the word of God, if we rightly understand it and be affected with it, the more we shall covet to converse with it, and to increase in our acquaintance with it, saying, How sweet are thy words unto my mouth! Those that understand the scriptures well will still be desirous to understand them better. Now the priests and the Levites themselves came with the chief of the people to Ezra, that prince of expositors, to understand the words of the law, or, as it is in the margin, that they might instruct in the words of the law; they came to be taught themselves, that they might be qualified to teach others. Observe, 1. Though, on the first day, Ezra's humility had set them on his right hand and on his left, as teachers with him (Neh 8:4, Neh 8:7), yet now, they being by trial made more sensible than ever of their own deficiencies and his excellencies, on the second day their humility set them at Ezra's feet, as learners of him. 2. Those that would teach others must themselves receive instructions. Priests and Levites must be taught first and then teach.
II. The people's ready obedience to the word, in one particular instance, as soon as they were made sensible of their duty therein. It is probable that Ezra, after the wisdom of his God that was in his hand (Ezr 7:25), when they applied to him for instruction out of the law on the second day of the seventh month, read to them those laws which concerned the feasts of that month, and, among the rest, that of the feast of tabernacles, Lev 23:34; Deu 16:13. Ministers should preach not only that which is true and good, but that which is seasonable, directing to the work of the day in its day. Here is, 1. The divine appointment of the feast of tabernacles reviewed, Neh 8:14, Neh 8:15. They found written in the law a commandment concerning it. Those that diligently search the scriptures will find those things written there which they had forgotten or not duly considered. This feast of tabernacles was a memorial of their dwelling in tents in the wilderness, a representation of our tabernacle state in this world, and a type of the holy joy of the gospel church. The conversion of the nations to the faith of Christ is foretold under the figure of this feast (Zac 14:16); they shall come to keep the feast of tabernacles, as having here no continuing city. This feast was to be proclaimed in all their cities. The people were themselves to fetch boughs of trees (they of Jerusalem fetched them from the mount of Olives) and to make booths, or arbours, of them, in which they were to lodge (as much as the weather would permit) and to make merry during the feast. 2. This appointment religiously observed, Neh 8:16, Neh 8:17. Then we read and hear the word acceptably and profitably when we do according to what is written therein, when what appears to be our duty is revived after it has been neglected. (1.) They observed the ceremony: They sat in booths, which the priests and Levites set up in the courts of the temple; those that had houses of their own set up booths on the roofs of them, or in their courts; and those that had not such conveniences set them up in the streets. This feast had usually been observed (Ch2 5:3; Ezr 3:4), but never with such solemnity as now since Joshua's time, when they were newly settled, as they were now newly re-settled in Canaan. That man loves his house too well that cannot find in his heart to quit it, awhile, in compliance either with an ordinance or with a providence of God. (2.) They minded the substance, else the ceremony, how significant soever, would have been insignificant. [1.] They did it with gladness, with very great gladness, rejoicing in God and his goodness to them. All their holy feasts, but this especially, were to be celebrated with joy, which would be much for the honour of God, and their own encouragement in his service. [2.] They attended the reading and expounding of the word of God during all the days of the feast, v. 18. They improved their leisure for this good work. Spare hours cannot be better spent than in studying the scriptures and conversing with them. At this feast of tabernacles God appointed the law to be read once in seven years. Whether this was that year of release in which that service was to be performed (Deu 31:10, Deu 31:11) does not appear; however they spent all the days of the feast in that good work, and on the eighth day was a solemn assembly, as God had appointed, in which they finished the solemnity the twenty-second day of the month, yet did not separate, for the twenty-fourth day was appointed to be spent in fasting and prayer. Holy joy just not indispose us for godly sorrow any more than godly sorrow for holy joy.

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

On the subject in Neh 8:8, I beg leave to make a few observations: - So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. The Israelites, having been lately brought out of the Babylonish captivity, in which they had continued seventy years, according to the prediction of Jeremiah, Jer 25:11, were not only extremely corrupt, but it appears that they had in general lost the knowledge of the ancient Hebrew to such a degree, that when the book of the law was read, they did not understand it: but certain Levites stood by, and gave the sense, i. e., translated into the Chaldee dialect. This was not only the origin of the Chaldee Targums, or translation of the law and prophets into that tongue but was also, in all probability, the origin of preaching from a text; for it appears that the people were not only ignorant of their ancient language, but also of the rites and ceremonies of their religion, having been so long in Babylon, where they were not permitted to observe them. This being the case, not only the language must be interpreted, but the meaning of the rites and ceremonies must also be explained; for we find from Neh 8:13, etc., of this chapter, that they had even forgotten the feast of tabernacles, and every thing relative to that ceremony.
As we nowhere find that what is called preaching on or expounding a text was ever in use before that period, we are probably beholden to the Babylonish captivity for producing, in the hand of Divine Providence, a custom the most excellent and beneficial ever introduced among men.
What the nature of preaching or expounding the word of God was, at this early period of its institution, we learn from the above cited text.
I. They read in the book of the law of God. - The words of God, the doctrines of Divine revelation, are the proper matter of preaching; for they contain the wisdom of the Most High, and teach man the things which belong to his peace and happiness.
II. They read distinctly - מפרש mephorash, from פרש parash, to expand; they analyzed, dilated, and expounded it at large, showing the import and genuine meaning of every word.
III. They gave the sense - ושום שכל vesom sechel, they put weight to it; showed its value and utility, and how intimately concerned they were in all that was revealed: thus applying verbal criticism, and general exposition to their true and most important purposes.
IV. They caused them to understand the reading - ויבינו במקרא vaiyabinu bammikra: and they understood - had a mental taste and perception of the things which were in the reading, i. e., in the letter and spirit of the text. Thus they knew the Divine will, and approved the things that were more excellent, being (thus) instructed out of the law, Rom 2:18.
This was the ancient method of expounding the word of God among the Jews; and this mode is still more necessary for Us: -
1. Because the sacred writings, as they came from God, are shut up in languages no longer vernacular; and no translation ever did or ever can reach the force of the original words, though perhaps our own in general, comes nearest to this of all versions, whether ancient or modern.
2. Ninety-nine out of a hundred know nothing of these languages; and consequently cannot, of themselves, reap all the requisite benefit from reading the Scriptures.
3. Sacred things are illustrated in the Bible by a reference to arts and sciences, of which the mass of the people are as ignorant as they are of the original tongues.
4. Provincial customs and fashions are mentioned in these writings, which must be understood, or the force and meaning of many texts cannot be comprehended.
5. There is a depth in the word of God which cannot be fathomed except either by Divine inspiration, or by deep study and research, for which the majority of the people have no time.
6. The people in general trust to the piety, learning and abilities of their ministers, and maintain them as persons capable of instructing them in all the deep things of God; and believing them to be holy men, they are confident they will not take their tithes, their food, and their raiment, under a pretense of doing a work for which they have not the ordinary qualifications. Where there is not such preaching as this, the people "sit in darkness, and in the valley of the shadow of death;" sinners are not converted unto God; neither are believers "built up on their most holy faith."
Reader - Art thou a Christian minister? Dost thou feed the flock of God? Let thy conduct, thy conscience, and the fruits of thy ministry answer for thee.

And all the congregation of them that were come again out of captivity made booths,.... These came to Jerusalem, and made them booths there; for there only was this feast kept, see John 7:2,

and sat under the booths; there they dwelt during the seven days of it, in commemoration of their ancestors dwelling in booths in the wilderness, see Leviticus 23:42

for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so; Joshua observed it, when be had brought and settled the people of Israel in the land of Canaan; and it had been observed since, before this time, as appears from 1 Kings 8:2 Ezra 3:4; but not so, with such exactness, with such zeal and affection, with such a regard to the law of God, as to read it every day of the feast, as in the next verse, and with such joy and gladness; wherefore there is no reason to suspect a corruption in the text, as a learned man (w) does, who supposes that Joshua is put for Josiah:

and there was very great gladness; that they were restored unto and settled in their land, had the book of the law, and the knowledge of it, and were directed and enabled to observe it.

(w) Delancy's Life of King David, vol. 1. p. 395. marg.

For since the days of Jeshua, or, surely since the days, as the Hebrew chi is oft used, as hath been noted before. For the following words seem not so much to give a reason of what was last said or done concerning their dwelling in booths, as to contain the holy writer’ s reflection upon the present celebration of this feast.

Had not the children of Israel done so; either,

1. So as to the matter or substance of the thing. So it implies that all this while the feast of tabernacles was not observed; which seems altogether improbable, considering how expressly this was commanded to be celebrated, Leviticus 23, &c, and what excellent kings, and priests, and prophets there had been within that time, such as were persons of great understanding, and most expert and studious in God’ s word, and therefore could not be ignorant of so plain a duty; and withal so thoroughly pious, and careful, and zealous for God, and the observation of his law and worship, and some of them commended for their universal obedience to all God’ s commands; and therefore would not be guilty of so gross a neglect. Besides, that this feast was observed is sufficiently implied in ,65 , and is particularly expressed . Or rather,

2. So, as to the manner and circumstances. They never kept this feast so joyfully, as the next words declare, having not only the same causes of rejoicing which they formerly had, but some special causes to increase their joy, to wit, the remembrance of their stupendous deliverance, both out of the land of their captivity, and out of the hands of their wicked and malicious neighbours ever since their return, and especially now when they were new building the walls of Jerusalem: they never kept it so solemnly and religiously; for whereas at other times only the first and last day of that feast were celebrated with a holy convocation, ,36 John 7:37, now there was a holy convocation, and the people assembled, and attended upon the reading of the law, every day of this feast, as is noted in the next verse.

Celebration of the feast of tabernacles. - Neh 8:13 On the second day were gathered together the heads of the houses of all the people, of the priests, and of the Levites to Ezra the scribe, to attend to the words of the law. The infinitive להשׂכּיל may indeed be taken (as by Bertheau) as the continuation of the finite verb, instead of as infinitive absolute (Ewald, 352, c); this is, however, admissible only in cases where the second verb either states what must be done, or further describes the condition of affairs, while להשׂכּיל here states the purpose for which the heads of the people, etc. assembled themselves unto Ezra. Hence we take להשׂכּיל in its usual meaning, and the w before it as explicative. אל השׂכּיל, as in Psa 41:1, expresses taking an attentive interest in anything. They desired to be further and more deeply instructed in the law by Ezra.
Neh 8:14-16
And they found written in the law that the Lord had commanded Moses, that the children of Israel should dwell in booths in the feast of the seventh month; and that they should publish and proclaim in all their cities, and in Jerusalem, saying: "Go forth to the mount, and fetch olive branches, etc. to make booths, as it is written." This statement is not to be understood as saying that the heads of the people sought in the law, fourteen days before the feast, for information as to what they would have to do, that they might prepare for the due celebration of the feast of tabernacles (Bertheau). The text only states that the heads of the people again betook themselves to Ezra on the second day, to receive from him instruction in the law, and that in reading the law they found the precept concerning the celebration of the festival in booths, i.e., they met with this precept, and were thereby induced to celebrate the approaching festival in strict accordance with its directions. The law concerning the feast of tabernacles, of which the essentials are here communicated, is found Lev 23:39-43. In Deu 16:13 they were only commanded to keep the feast with gladness. The particular of dwelling in booths or bowers is taken from Lev 23:43; the further details in Neh 8:15 relate to the carrying out of the direction: "He shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook" (Lev 23:43). Go to the mountain, a woody district, whence branches may be obtained. עלי, state constructive plural of עלה, leaf, foliage, here leafy boughs or branches of trees. זית, the olive, שׁמן עץ, the wild olive (oleaster), the myrtle, the palm, and branches of thick-leaved trees, are here mentioned (the two latter being also named in Leviticus). כּכּתוּב does not relate to the preparation of the booths, but to the precept that the feast should be kept in booths. In Neh 8:16 the accomplishment of the matter is related, presupposing a compliance with the proclamation sent out into all the cities in the land, and indeed so speedy a compliance that the booths were finished by the day of the feast. The object (the branches of Neh 8:15) must be supplied to ויּביאוּ from the context. They made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the open space at the water-gate (see on Neh 8:3), and the open space at the gate of Ephraim. On the situation of this gate, see rem. on Neh 3:8. The open space before it must be thought of as within the city walls. On these two public places, booths were probably made by those who had come to Jerusalem, but did not dwell there; while the priests and Levites belonging to other places would build theirs in the courts of the temple.
Neh 8:17
And the whole community that had returned from captivity (comp. Ezr 6:21) made themselves booths and dwelt in booths; for since the days of Joshua the son of Nun unto that day, had not the children of Israel done so. כּן, so, refers to the dwelling in booths; and the words do not tell us that the Israelites had not celebrated this festival since the days of Joshua, that is, since they had taken possession of Canaan: for, according to Ezr 3:4, those who returned from captivity kept this feast in the first year of their return; and a celebration is also mentioned after the dedication of Solomon's temple, Ch2 7:9; Kg1 8:65. The text only states that since the days of Joshua the whole community had not so celebrated it, i.e., had not dwelt in booths. Neither do the words imply that since the days of Joshua to that time no booths at all had been made at the celebration of the feast of tabernacles, but only that this had not been done by the whole congregation. On former occasions, those who came up to Jerusalem may have regarded this precept as non-essential, and contented themselves by keeping the feast with solemn assemblies, sacrifices, and sacrificial feasts, without making booths and dwelling in them for seven days.
Neh 8:18
And the book of the law was read from day to day. ויּקרא with the subject indefinite, while Ramb. and others supply Ezra. The reading of the law was only ordered at that celebration of the feast of tabernacles which occurred during the sabbatical year, Deu 31:10. The last day was the seventh, for the eighth as a עצרת did not belong to the feast of tabernacles; see rem. on Lev 23:36. כּמּשׁפּט like Ch2 4:20, and elsewhere.