Session 5: Prioritize

Nehemiah had demonstrated wise leadership resolving the quarrel within the Jewish community and by refusing to follow the pattern of former governors who had abused their authority. This allowed the people to focus on securing themselves from outside enemies and completing the wall project. With the huge task done, more people could return to the city and the leaders could turn their attention to the next challenge - restoring a spiritual culture that honored God.

Secret proceedings of Sanballat and his friends to hinder the building of the wall, and their failure. The wall completed (ch. 6.). When the open opposition failed, when it was found that Nehemiah’s arrangements for guarding the wall (ch. 4:13–23) were such that success was not likely to attend the employment of force by the confederates, with such resources as they had at their disposal, and the idea of an assault was therefore given up, recourse was had to artifice and intrigue. First of all, Sanballat sent to propose a meeting between himself, Geshem, and Nehemiah in the open country about Ono, twenty-five or thirty miles from Jerusalem, hoping thus to draw him to a distance from his supporters, and intending to “do him a mischief” (ver. 2). Nehemiah, who perceived the snare, declined; but Sanballat persisted, and made four other proposals for conferences, probably varying the place, but all without avail. On the fifth and last occasion the letter sent to Nehemiah was an open one, and taxed him with an intention to rebel and make himself king, an intention which was sure to come to the ears of Artaxerxes, and would bring the Jews into trouble. An open letter on a delicate subject is in the East an insult, and this step of Sanballat’s could only have been taken in order to excite the mind of Nehemiah’s subjects, and to bring pressure to bear on him from them. Nehemiah, however, was not to be intimidated, or diverted from his purpose. He protested that the charge made against him was a pure calumny, invented by Sanballat himself, and still declined a conference (ver. 8). Hereupon intrigues began between Sanballat and Tobiah, on the one hand, and some of Nehemiah’s subjects, on the other. Tobiah was connected by marriage with Jews of high position in Jerusalem (ver. 18), and had thus an excuse for holding frequent correspondence with them (ver. 17). His letters seem to have been allowed free admission into the Jewish capital, and he was thus enabled to cause serious trouble. At one time he addressed Nehemiah himself, and tried to intimidate him (ver. 19). At another he worked upon certain members of the prophetical order, and by bribes of promises induced them to become his aiders and abettors. A certain Shemaiah, who appears to have been at once a prophet (ver. 12) and a priest (ver. 11), allowed himself to be “hired” by Tobiah and Sanballat, and laid a plot to bring Nehemiah into discredit. He sought an interview with the governor, and told him that his life was in danger—he knew by his prophetic gift that on the very next night an attempt would be made by some one, and Nehemiah would be murdered—that is to say, unless he took precautions. And he had a plan to propose. As a priest, he had free access to the temple building; he would take Nehemiah with him, at some risk to himself, for a bodily impurity made it illegal for him to enter the holy place, and they would pass the night together in the sanctuary. So Nehemiah’s life would be preserved (ver. 10). The object was to induce Nehemiah, though a layman, to enter the sanctuary, and so break the law (ver. 13). But the simple manliness and straightforward piety of the governor frustrated this plot also. “Should a man in my position run away from danger and hide?” he said. “And if so, should a layman enter the temple? I will not enter” (ver. 11). It was not till afterwards that he found out that the prophecy was a fiction, and the prophet a bribed liar (ver. 12). Other similar attempts seem also to have been made, about the same time, by other members of the prophetical order, among whom one only is particularised—the prophetess Noadiah (ver. 14). Nehemiah, however, stood firm as a rock throughout; and he is able to boast that “in fifty and two days, on the 25th of Elul, the wall was finished” (ver. 15). It was a proud moment for the indefatigable and stout-hearted governor, who saw his dearest wish accomplished, and must have known that the accomplishment was mainly due to his own untiring efforts. But he does not claim the glory for himself. “When the enemies (i. e. Sanballat, Tobiah, and Geshem) heard of it,” he says, “and the heathen round about us saw it, they were much cast down.” And why? “They perceived that this work was wrought of our God.”

Verses 1-3

Nehemiah 6:1–3 ESV

1 Now when Sanballat and Tobiah and Geshem the Arab and the rest of our enemies heard that I had built the wall and that there was no breach left in it (although up to that time I had not set up the doors in the gates), 2 Sanballat and Geshem sent to me, saying, “Come and let us meet together at Hakkephirim in the plain of Ono.” But they intended to do me harm. 3 And I sent messengers to them, saying, “I am doing a great work and I cannot come down. Why should the work stop while I leave it and come down to you?”

How can we take what is going on here and apply it to us today?

1. The Physical Threat (6:1–9)

6:1–4. As the walls neared completion (no breach remained, though Nehemiah had not yet set up the doors in the gates, v. 1), time grew short for effective opposition. The town and plain of Ono (v. 2) was most likely some distance northwest of Jerusalem (seven miles southeast of Lod, near modern Joppa). Sanballat and Geshem were undoubtedly trying to lure Nehemiah far from the security of Jerusalem (though still technically within his territory of Judah) in order to harm or assassinate him. Nehemiah used the great distance, and the time lost to travel, as his reason for not complying. Sanballat’s persistence (five invitations) probably confirmed Nehemiah’s suspicions. Letters in these days were typically sealed to guard their privacy and the authenticity of their source.

The persistence of the enemies of Christ in their opposition to his cause. His work in the individual, or in the Church as a whole. Now violence, and now craft is used; at one time flattery, at another calumny; now open enmity, and then pretended friendship; to-day appeal to hopes, to-morrow to fears. Leaders in the Church are particularly assailed, as the officers of an army in battle.

Ver. 2.—In some one of the villages. The Hebrew has “in the villages,” which seems too vague. Bertheau therefore suggests, “in Hakkiphirim,” taking the word as the name of a particular village, which is probably right. Ono was near Lydda, in the plain country bordering on Philistia. They thought to do me mischief. A euphemism for “they thought to murder me.”

2. Their frequent unscrupulousness. Inventing, for instance, as here, false reports, and sometimes repeating them until they believe them. But we need be the less surprised at this when we watch controversies amongst Christians themselves, and observe how ready they are to believe and repeat any slander concerning those they oppose, and to put obviously false constructions on their words and deeds.

III. Nehemiah’s resource in this difficulties. He prayed God to strengthen his hands, i. e. to give him vigour and courage to complete his undertaking, and keep the people stedfast in the work until it was done. The paragraph suggests—1. The persistence of the enemies of Christ in their opposition to his cause. His work in the individual, or in the Church as a whole. Now violence, and now craft is used; at one time flattery, at another calumny; now open enmity, and then pretended friendship; to-day appeal to hopes, to-morrow to fears. Leaders in the Church are particularly assailed, as the officers of an army in battle. 2. Their frequent unscrupulousness. Inventing, for instance, as here, false reports, and sometimes repeating them until they believe them. But we need be the less surprised at this when we watch controversies amongst Christians themselves, and observe how ready they are to believe and repeat any slander concerning those they oppose, and to put obviously false constructions on their words and deeds. 3. The manner in which they are to be met. (1) By simplicity and godly sincerity. “Harmless as doves.” (2) By wariness and wisdom. “Wise as serpents.” (3) By firm refusal. (4) By steady persistence in Christian life and work, every fresh stage of which, as here, furnishes additional defence against the foe. (5) By prayer. 4. The liability of the best men to be slandered. Even in respect to their noblest actions; for many cannot understand nobleness, and enemies will not believe it of those they hate. Hence the best deeds may be ascribed to the worst motives. We should, therefore, be slow to believe evil reports, especially respecting men otherwise irreproachable. Rather than hastily receive them as true, we should suspect that they have originated in ignorance or malice.

Nehemiah’s response in verse 3 provides us a lesson in dealing with those who try to hinder our purposes

We may employ the words “come down,” used here of locality, in the sense of descending to a lower mental or moral level.

I. Who may well adopt these words. 1. All Christians.

(1) In relation to their spiritual culture, the working out of their own salvation, which is indeed “a great work.”

(2) In relation to their special calling in life. Which is to each his “great work”—that which must occupy most of his time and thought and toil; that in which he is especially to glorify God.

(3) In relation to any work of Christian benevolence in which each may be engaged. 2. Those who occupy positions of peculiar responsibility. Whether in secular life or in the Church. Statesmen; parents, the nurture and training of whose families is “a great work;” ministers of religion; all on whom others depend for guidance, &c.

What is the relevance here of ; ;

Romans 14:13 ESV

13 Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother.

1 Corinthians 8:9 ESV

9 But take care that this right of yours does not somehow become a stumbling block to the weak.

1 Corinthians 8:13 ESV

13 Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble.

How would you rate your ability to put aside the distractions of this world and your time you set aside for God?

II. To whom, and of what, they may be employed. To all who would tempt us—1. Into obvious sin. 2. Into whatever practice would hinder us in our duty. What is right for one may be wrong for another, because it would hinder him in his Christian life or work. Each must judge for himself what would be a hindrance to him.

Let every one “seek first the kingdom of God and his righteousness,” intent supremely on serving God and serving his generation according to the will of God, and all inferior things will be seen in their true light, and take their proper place. Let every one also leave his fellow Christians to order their lives according to their own judgment of what is right and good for them. He, however, who would live greatly for great ends must often say as to pursuits, amusements, gratifications of taste, social intercourse, &c., lawful or laudable in others, “I am doing,” &c.

Verses 15-16

Nehemiah 6:15–16 ESV

15 So the wall was finished on the twenty-fifth day of the month Elul, in fifty-two days. 16 And when all our enemies heard of it, all the nations around us were afraid and fell greatly in their own esteem, for they perceived that this work had been accomplished with the help of our God.

Relate to what is going on here

Matthew 5:14–16 ESV

14 “You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

6:15–16. Finally, though with some understatement, the walls were completed. Elul is the sixth month of the Jewish calendar; the twenty-fifth of Elul is October 27, 445 BC. Fifty-two days (v. 15) is a remarkably low figure for such a large task; its accomplishment reflects well on both the industry of the people and the favor of God, as noted in 6:16. Enemies (v. 16) probably refers to Sanballat and the other named adversaries; nations probably refers to their peoples. The work of Nehemiah and the builders was so rapid that the various plots not withstanding, the nations were astonished and demoralized by the quick completion. Part of what makes this accomplishment astonishing is that any great work requires unselfish cooperation, and such cooperation is often rare (as anyone who serves on a committee can testify!).

Whose glory do we seek in our good works?

They could not but recognise a special Providence as befriending and protecting the Jews, who, after having been utterly crushed and rooted out by Nebuchadnezzar, were now re-established in a commanding position in Palestine, and allowed to make their city once more an almost impregnable fortress.

Even these last were unfriendly, and disliked any increase of Jewish power and prosperity. They perceived that this work was wrought of our God. They could not but recognise a special Providence as befriending and protecting the Jews, who, after having been utterly crushed and rooted out by Nebuchadnezzar, were now re-established in a commanding position in Palestine, and allowed to make their city once more an almost impregnable fortress.

Ver. 16.—Our enemies. The Samaritans, the Ammonites, the Ashdodites, and the Arabians under Geshem are the special “enemies” here spoken of. The Phœnicians, Syrians, Moabites, &c. are the other “heathen round about” the Jews. Even these last were unfriendly, and disliked any increase of Jewish power and prosperity. They perceived that this work was wrought of our God. They could not but recognise a special Providence as befriending and protecting the Jews, who, after having been utterly crushed and rooted out by Nebuchadnezzar, were now re-established in a commanding position in Palestine, and allowed to make their city once more an almost impregnable fortress.

The work of Christ’s servants may produce a similar impression on others, not only fellow Christians, but those without. It is much to be desired that our work should be of such a kind, and so favoured of God, as to make such an impression.

II. The effects which the perception of God’s hand in such work will produce. 1. On the workers. Gratitude, humility, encouragement to labour on. 2. On fellow Christians. Praise to God. Recognition of the workers as their brethren. Prayer for them. Congratulations and good wishes. Co-operation if practicable. At least respect, and the withholding of censorious criticism. 3. On those desiring good for themselves. Attraction toward such people. “We will go with you, for we have heard”—nay, we see—“that God is with you.” 4. On enemies. Discouragement, mortification, perhaps abandonment of active opposition (see ); perhaps transformation into friends and fellow workers, which is best of all.

In conclusion—1. The evidences of Divine agency in Christianity and its effects should be seriously pondered by unbelievers. 2. Blindness to God’s agency in the work of Christians is a fearful symptom. Yet it is found in some who profess to be Christians in respect to the work of those who “follow not with” them. Let them beware lest they become partakers of the guilt of those highly religious men of our Lord’s day who saw not God in the works of Christ, but ascribed them to the agency of the devil, and whom he warned against, if he did not pronounce guilty of the unpardonable sin of “blasphemy against the Holy Ghost.” 3. Let all Christians pray for such manifestations of the power of the Holy Spirit in the Church as shall produce general conviction of his agency. The ordinary condition of our Churches, and results of their work, are, alas, little fitted to produce such a conviction. “Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old.”

Verses 8:1-3

Nehemiah 8:1–3 ESV

Nehemiah 8:1–8 ESV

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.

Likely Deuteronomy for the most part

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Matthew 23:26 ESV

26 You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean.

Nehemiah wanted to focus on the spiritual lives of the people. Physical descent from the people of Israel was insufficient without a spiritual relationship with the God of Israel. Thus chaps. 8–10 focus on the spiritual lives of those who had returned, beginning with the input of the Word of God as foundational to their spiritual revitalization.

B. The Public Reading of the Law (8:1–18)

Having highlighted the people’s genealogical descent, showing their genuine Jewish identity, Nehemiah wanted to focus on the spiritual lives of the people. Physical descent from the people of Israel was insufficient without a spiritual relationship with the God of Israel. Thus chaps. 8–10 focus on the spiritual lives of those who had returned, beginning with the input of the Word of God as foundational to their spiritual revitalization.

What do you find interesting about the makeup of the people here?

8:1–4. The whole people gathered … at the square which was in front of the Water Gate (v. 1) rather than the temple court, where only men were allowed. It was on the first day of the seventh month (v. 2), the date of the Feast of Trumpets (; ), a festival that began the penitential season for Israel. The blowing of trumpets functioned to call the nation to repentance in preparation for the Day of Atonement nine days later. Ezra was instructed to bring out (and read) the book of the law of Moses (v. 1). The reading of the law may have been part of the origins of the reading cycles that developed in the synagogue shortly thereafter. As Ezra read on this occasion for only six hours or so (see v. 3), he only read portions, not the whole Pentateuch. Assuming the literary and theological agenda of the book of Nehemiah includes an attempt to recapitulate the conquest of Joshua (see also v. 17), a reading of Deuteronomy—Moses’ reproclamation of the law to the people prior to the conquest—would be appropriate.

The makeup of the assembly is noteworthy, consisting of men and women, those who could understand (v. 3). This was not a male-only event, or even an adult event. Children who could understand were present and participating as well (this might count as a challenge to the contemporary practice of excusing children from church services prior to the sermon).

Nehemiah 8:5–8 ESV

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.

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Break down what is going on here. How does it compare to modern times?

8:5–8. There appears to have been a specific liturgy of Judah’s worship for this special feast day. As Ezra opened the book … all the people stood up (v. 5), presumably in respect for the Word of God (a practice adopted in many contemporary churches when the Scriptures are read aloud). Ezra led the people in prayer and praise, and they responded with the double Amen (v. 6). Some find in these verses (including vv. 7–8 to follow) the beginnings of the synagogue system that would figure prominently in the NT because here is a service of worship and biblical instruction happening outside of (but close to) the temple courts. (For some reason, many contemporary churches that adopt the practice of standing for the reading of the Word do not also adopt the practice of bowing low and worshiping the Lord with their faces to the ground, v. 6.) In vv. 7–8, a different group of men who were Levites (again numbering thirteen) dispersed among the people and explained the law to the people … giving them the sense. It seems that after Ezra would read, these men would explain, answer questions, and address issues of application. Also, because the people now spoke Aramaic, the Levites would have needed to translate or paraphrase the meaning of the Hebrew text. This pattern of assembly in smaller groups for the reading and discussion of the law became the basis of Israel’s later synagogue system, as well as for Bible study and Sunday school classes for contemporary believers.

Religious instruction of the people by Ezra, and celebration of the feast of tabernacles (ch. 8). 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 (ch. 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 ch. 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 (ch. 4), the prevalence of mixed marriages (ch. 6:18; 10:30; 13:23–30), the desecration of the Sabbath (ch. 10:31; 13:15–18), the negligence with respect to tithes and offerings (ch. 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 (ch. 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 (ch. 8:1). The people’s marked “attention” (ver. 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 (ver. 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” (ver. 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 (ver. 10). His advice was taken (ver. 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 (ver. 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 (ver. 17); the feast was continued during the full eight days (ver. 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.

They spake unto Ezra. It is remarkable that the people ask for instruction. Though they do not keep the law, they have a yearning after it. They are not contented with their existing condition, but desire better things, and they have an instinctive feeling that to hear God’s word will help them.

The reading appears to have been varied by occasional exposition (vers. 7, 8). The ears of all the people were attentive. Though there is no word in the Hebrew for “attentive,” yet the meaning is quite correctly given: “the ears of all the people were to the book”—fixed on that, and on nothing else.

Ver. 3.—From the morning until midday. Or, “from daylight.” He began as soon as it was light enough, and read on (he and his assistants—ver. 7) till noon, that is, for six hours or more. The reading appears to have been varied by occasional exposition (vers. 7, 8). The ears of all the people were attentive. Though there is no word in the Hebrew for “attentive,” yet the meaning is quite correctly given: “the ears of all the people were to the book”—fixed on that, and on nothing else.

Is the Bible active in your home?

Ver. 5.—All the people stood up. The Jews commonly sat to hear and stood up to pray; but in hearing they occasionally stood up, to do greater honour to the person or the occasion (see ). It is not to be supposed that they stood during the whole of the six hours that Ezra’s reading lasted.

Ver. 6.—Ezra blessed the Lord. Ezra began by an ascription of praise to Jehovah, as the Levites, probably under his direction, begin in ch. 9:5, and as David began his last address to the congregation (). The great God. The epithet belongs to the writer rather than to Ezra himself, who in his own book never uses it. It recurs in this section (ch. 9:32), and is also employed by Nehemiah (ch. 1:5). Amen, Amen. The repetition marks intensity of feeling, as does the lifting up their hands. Compare ; ; and for the lifting up of the hands, so natural in prayer, see ; , &c. Worshipped the Lord with their faces to the ground. Compare ; .

Ver. 7.—Jeshua, Bani, Sherebiah, &c. Levitical families, not individual Levites (see ch. 9:4, 5; 10:10–13; 12:8, &c.). And the Levites. I. e. “the rest of the Levites.” Caused the people to understand the law. Expounding it, during pauses in the reading. The people stood in their place. Rather, “were in their place”—remained throughout the whole of the reading and exposition without quitting their places. It is not probable that they stood.

Ver. 8.—They read in the book in the law of God distinctly. That is, so that every word could be distinctly heard. Compare , where a cognate word is translated “plainly.” And gave the sense. Translated the Hebrew words into the popular Aramaic or Chaldee. And caused them to understand the reading. Literally, “in the reading.” In the course of the reading they caused the people to understand by explaining the meaning of each passage.

Without good teachers, the book, even when possessed, remains comparatively a dead letter.

3. The obligation and importance of public assemblies for instruction and worship. All ought to attend them, and bring such of their children as can “hear with understanding,” in however small a measure.

4. The conditions of obtaining benefit at such meetings. Desire to learn, reverence, attention, surrender of the heart to the power of the truth.

5. The mingled and conflicting emotions awakened by Divine truth. Sorrow and joy. Place of each in the Christian life. Special suitableness and worth of religious joy. “The joy of the Lord is your strength.”

Takeaways

Keeping our priorities and completing the work God has called us to can lead others to see the Lord God who was at work in and through us.

Our reading of God’s Word must be accompanied by a desire and commitment to understand it.

Giving attention to God’s Word—and obeying it—helps us stay focused on the work He has given us.

I. Previous preparation. Not waiting until within the walls of the sanctuary before seeking to be fitted for the service, but by definitely laying aside the world’s business on Saturday night, and by religious exercises at home, and devout thought and feeling on the way to church, cultivating a state of mind and heart suitable for public worship. Yea, the whole life will be a preparation if spent earnestly in God’s service.

II. Serious intention. The earnest desire and purpose to obtain spiritual good at the service.

III. Consideration of the presence of God. Active faith in him as near, inviting to communion with himself, observing the state and conduct of each professing worshipper, speaking in the word and by the preacher, claiming a reverent regard to his declarations, ready to bless and save.

IV. Self-control. Over the thoughts; swiftly banishing such as would divert from the sacred business in hand. Over the eyes, lest they conquer the ears.

V. Withal, Prayer. The Divine assistance being invoked in momentary silent ejaculations, whenever the attention flags or wanders. In conclusion, let the habitually inattentive bear in mind that—1. They are necessarily great losers. Attention is the first condition of gaining good from public teaching. The loss thus sustained is of the highest and most lasting blessings. It is likely to include the loss of their souls. 2. They are guilty of great sin.

Vers. 1–8.—The word of God and the ministry of man. One of the most affecting scenes depicted in Holy Writ here invites our thought. Our imagination delights to dwell upon it. The sacred and beloved city of God is now secure, its walls are rebuilt, its gates replaced and shut; its inhabitants are no longer struggling with hope and fear,—a trowel in one hand and a sword in the other,—but rejoicing in their strength and peace; internal discords are now arranged, and brethren are dwelling together in unity. With one accord they now come—all the multitude of them, men, women, and children, as many as “could hear with understanding” (ver. 2)—to one large square (ver. 1). In the midst of this square is erected a broad and high platform, a pulpit, on which several men may stand. Room is made through the crowd for Ezra (who now again appears on the scene) and a few accompanying ministers; they ascend the pulpit. As Ezra opens the book of the law of the Lord, with spontaneous reverence the whole company rises to its feet. As the great Scribe, before he begins to read, utters a few words of thanksgiving, “blessing the Lord, the great God,” all the people answer, “Amen, Amen,” bowing their head, and lifting their hands in reverent joy (ver. 6); and as Ezra reads and explains, speaking in their own language the ancient law which God gave to Moses, and as their country’s early history is unrolled before their eyes, and old and hallowed memories are vividly recalled, the strong men as well as the women and the children yield to their emotion, and tears stream down their faces. “All the people wept when they heard the word of the law” (ver. 9).

I. Two features of this scene we shall be wise to dwell upon. 1. The popular appreciation of the word of God. “All the people … spake unto Ezra the scribe to bring the book of the law” (ver. 1). So far was Ezra from being obliged to urge the people to gather together and listen to the law, that they themselves called for its production, and demanded that it should be read to them. They hungered for the bread of life; they craved to hear the word of the living God. And when their wish was granted they showed themselves in real earnest, for they remained six hours eagerly listening as the law was read and expounded. Ezra “read therein from morning until midday … and the ears of all the people were attentive unto the book of the law” (ver. 3). 2. The ministerial function in regard to it. “Ezra the scribe stood upon a pulpit of wood … and beside him stood Mattithiah and Shema,” &c. (ver. 4); “also Jeshua and Bani,” &c. (ver. 7); and “they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading” (ver. 8). Here were two valuable things: (1) the distinct reading of the word of God; (2) the explanation of any obscure words or sentences, or, as we have it, “giving the sense,” or “causing the people to understand the law.”

II. Two inferences therefrom we may safely draw. We may safely reason—1. That we now should show a still greater popular appreciation of the word of God. For we must consider how much more we have than they had, or than David had when he exclaimed how he “loved the law,” and when he preferred it to bodily gratification and worldly treasure (). We have not only more in quantity, but much of that which ought to be to us more deeply interesting. We have, beside the “law of Moses which the Lord had commanded to Israel” (ver. 1). (1) the history of the Jews in the land of promise; (2) the Psalms of David; (3) the wisdom of Solomon; (4) the inspired utterances of many prophets; (5) the letters of apostles; and above all, (6) the very word of Jesus Christ himself, and the story of his redeeming love, with (7) the revelation of the golden city of God. How should we hunger and thirst for this bread, for these waters of life; how should we be “very attentive to hear him!” 2. That there is as much need now as ever of the ministerial function. For though indeed we have the word of God written in our own tongue, in our own home, and under our own eyes, there remains, and will remain, the important function of (1) expounding the sacred word. There are words and sentences, chapters and books, “hard to be understood;” there are now more things than there were then to harmonise; there is the connection between the two Testaments to explain; and there are heights which only some can climb, depths to which only a few can dig, treasures which only “the ready scribe” can reach, and these it is well to bring forth that all may be enriched. Moreover, the ministers of Christ, like Ezra and his companions on this eventful day (ver. 6), have the high and noble function of (2) leading the people in prayer and in thanksgiving; reverently addressing God, carrying the hearts of all with them, bearing on the wings of their earnest words the thoughts and feelings of the people heavenwards to the very throne of God, so that “all the people shall answer, Amen, Amen,” and “worship the Lord” in spirit and in truth (ver. 6). There is no higher or greater service man can render man than that of helping him to come into close and living fellowship with the Father, the Saviour, the Sanctifier of his spirit.

III. One abiding fact. The fitness of the sacred Scriptures for every child of man. Men, women, and children, “all that can hear with understanding,” gather still to hear the word of God. There is not, nor will there ever be, a book inspired of man that can interest and instruct, comfort and guide, our race like this book “given by the inspiration of God.” Childhood will never read with such devouring eagerness such stories elsewhere as those of Joseph and Moses and Daniel, and of the babe that was cradled in the manger at Bethlehem. Youth will never learn elsewhere to remember its Creator as it learns here in the stories of Samuel and Josiah, and of him who “grew in wisdom and stature, and in favour with God and man;” here prime will learn, as nowhere else, that man cannot “live on bread alone,” or grow rich only by making money and building fortunes; here sorrow will ever find its sweetest solace, its best and holiest balm, and sickness its one untiring Companion; and here death itself loses its darkness and its sting, as these pages speak to it of him who is “the Resurrection and the Life.”—C.

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