PART II.
ACCOUNT OF THE STATE OF RELIGION AMONG THE JEWS UNDER THE ADMINISTRATION OF NEHEMIAH.
EXPOSITION
RELIGIOUS INSTRUCTION OF THE PEOPLE BY EZRA, AND CELEBRATION OF THE FEAST OF TABERNACLES (Nehemiah 8:1-18.). It can scarcely be imagined that Ezra had been present in Jerusalem during the exciting scenes which have been enacted in the first part of this Book, and had never come forward in such a way as to obtain notice from the historian. Nehemiah entertained no jealousy of him, and when the time came for the great ceremony of dedicating the wall, assigned him the second part in it (Nehemiah 12:36). We must therefore suppose either that accidental circumstances had caused his temporary absence from Jerusalem during the summer of b.c. 444, or that, having quitted the city soon after the proceedings narrated in the last chapter of the Book which bears his name, he now resumed his residence after having lived elsewhere for nearly thirteen years. If Nehemiah's work had been a continuous history composed throughout by himself, it would have been strange that this doubt should not have been cleared up, and that Ezra's name should have been introduced so suddenly and without explanation, as it is in Nehemiah 8:1. But the narrative in this place, as already observed (Introduction, § 2), is by another hand, and is a particular relation of certain events which the writer was probably set to describe, rather than a chapter on the general history of the Jewish people. It was not written with any knowledge of what exactly was to precede it, and so does not fit on very neatly to the previous section. We are left to conjecture Ezra's personal history between March, b.c. 456, and September, b.c. 444. Now the condition in which Nehemiah found Jerusalem—the oppression of the rich men (Nehemiah 4:1-23. ), the prevalence of mixed marriages (Nehemiah 6:18; Nehemiah 10:30; Nehemiah 13:23-30), the desecration of the Sabbath (Nehemiah 10:31; Nehemiah 13:15-18), the negligence with respect to tithes and offerings (Nehemiah 10:33-39)—is almost incompatible with the supposition that Ezra's ministry had been continuous during these years, or only interrupted by brief absences, like that of Nehemiah in b.c. 433-432 (Nehemiah 13:6). It seems, therefore, to be most probable that he had been recalled to the court early in b.c. 456, and that he was only now in the summer of B.C. 444 allowed to return, perhaps at his own instance. If, at the beginning of the seventh month, Tisri, the most sacred of the year, Ezra had just come back to Jerusalem from a prolonged absence, it would be most natural that he should be asked to resume his work of instruction by reading and expounding the law of Moses to the people (Nehemiah 8:1). The people's marked "attention" (verse 3) would also be natural; and such a reading and expounding, after such an interval, would naturally have a great effect. It would stir penitence; it would wake thought; it would lead to greater exactness in observing the law. These are the results which seem to have followed. Ezra's reading was on the first day of the month (verse 2), the "feast of trumpets," as the day was called. It led to a great weeping—"all the people wept, when they heard the words of the law" (verse 9). As, however, the day was one of the chief festivals of the year, and therefore the display of grief was unfitting, Ezra checked it for the time, and recommended liberal alms-giving in the place of tears (verse 10). His advice was taken (verse 12); and an increased desire to hear the law having been produced by hearing it, the people met again on the second of Tisri, to be present at a second reading. Ezra thereupon directed their attention to the impending "feast of tabernacles," which had not now for some considerable time been celebrated with the proper solemnities, and read to them the portions of the law which bore upon it (verse 14). A much more exact and scrupulous observance of the legal regulations was the consequence—the dwelling in booths, which had been given up, was revived (verse 17); the feast was continued during the full eight days (verse 18); the solemn assemblies on the first day and the eighth were held (ibid.); and, above all, "day by day, from the first day unto the last day," Ezra took care to "read in the book of the law of God" before the people, thus bringing before them their practical duties in the most solemn and effective way, and stirring them up to holiness and repentance. The good effect of these proceedings on his part appears in the next two chapters.