Nehemiah 8: "Discouragement or Encouragement?"
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Discouragement or Encouragement?
Discouragement or Encouragement?
1 all the people gathered together at the square in front of the Water Gate. They asked the scribe Ezra to bring the book of the law of Moses that the Lord had given Israel.
2 On the first day of the seventh month, the priest Ezra brought the law before the assembly of men, women, and all who could listen with understanding.
3 While he was facing the square in front of the Water Gate, he read out of it from daybreak until noon before the men, the women, and those who could understand. All the people listened attentively to the book of the law.
4 The scribe Ezra stood on a high wooden platform made for this purpose. Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah stood beside him on his right; to his left were Pedaiah, Mishael, Malchijah, Hashum, Hash-baddanah, Zechariah, and Meshullam.
5 Ezra opened the book in full view of all the people, since he was elevated above everyone. As he opened it, all the people stood up.
6 Ezra blessed the Lord, the great God, and with their hands uplifted all the people said, “Amen, Amen!” Then they knelt low and worshiped the Lord with their faces to the ground.
7 Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah, who were Levites, explained the law to the people as they stood in their places.
8 They read out of the book of the law of God, translating and giving the meaning so that the people could understand what was read.
9 Nehemiah the governor, Ezra the priest and scribe, and the Levites who were instructing the people said to all of them, “This day is holy to the Lord your God. Do not mourn or weep.” For all the people were weeping as they heard the words of the law.
10 Then he said to them, “Go and eat what is rich, drink what is sweet, and send portions to those who have nothing prepared, since today is holy to our Lord. Do not grieve, because the joy of the Lord is your strength.”
11 And the Levites quieted all the people, saying, “Be still, since today is holy. Don’t grieve.”
12 Then all the people began to eat and drink, send portions, and have a great celebration, because they had understood the words that were explained to them.
13 On the second day, the family heads of all the people, along with the priests and Levites, assembled before the scribe Ezra to study the words of the law.
14 They found written in the law how the Lord had commanded through Moses that the Israelites should dwell in shelters during the festival of the seventh month.
15 So they proclaimed and spread this news throughout their towns and in Jerusalem, saying, “Go out to the hill country and bring back branches of olive, wild olive, myrtle, palm, and other leafy trees to make shelters, just as it is written.”
16 The people went out, brought back branches, and made shelters for themselves on each of their rooftops and courtyards, the court of the house of God, the square by the Water Gate, and the square by the Ephraim Gate.
17 The whole community that had returned from exile made shelters and lived in them. The Israelites had not celebrated like this from the days of Joshua son of Nun until that day. And there was tremendous joy.
18 Ezra read out of the book of the law of God every day, from the first day to the last. The Israelites celebrated the festival for seven days, and on the eighth day there was an assembly, according to the ordinance.
Email Question
Email Question
"Do we get Discouraged or Encouraged as we study and apply God's Word into our lives?"
Nehemiah 8
The Text in Context
The Text in Context
When God judged the nation of Judah for unfaithfulness and disobedience to him, he sent the people into exile and allowed the Babylonians to destroy the temple and wall of Jerusalem.
These physical circumstances were a source of shame to the Judeans.
Now I want us to notice something...In , each of those judgments is reversed as an indication that God’s promised restoration of the Judeans is under way.
reminds the reader that the Judean community is composed of descendants of those who experienced God’s grace in the return from exile.
Beginning in , greater emphasis is given to the spiritual condition of the Judeans. God’s promise of restoration included a new covenant with Israel in which his people internalize his instructions and obey him sincerely ().
31 “Look, the days are coming”—this is the Lord’s declaration—“when I will make a new covenant with the house of Israel and with the house of Judah.
32 This one will not be like the covenant I made with their ancestors on the day I took them by the hand to lead them out of the land of Egypt—my covenant that they broke even though I am their master”—the Lord’s declaration.
33 “Instead, this is the covenant I will make with the house of Israel after those days”—the Lord’s declaration. “I will put my teaching within them and write it on their hearts. I will be their God, and they will be my people.
34 No longer will one teach his neighbor or his brother, saying, ‘Know the Lord,’ for they will all know me, from the least to the greatest of them”—this is the Lord’s declaration. “For I will forgive their iniquity and never again remember their sin.
Now in chapter 8 the people hear God’s instructions and respond with joyful obedience.
This leads to further steps to be taken in the ensuing narrative, such that resembles a covenant renewal between Israel and God, a taste of what the new covenant should be like.
God also promised that in the restoration Jerusalem would become a holy city (; ).
38 “Look, the days are coming”—the Lord’s declaration—“when the city from the Tower of Hananel to the Corner Gate will be rebuilt for the Lord.
39 A measuring line will once again stretch out straight to the hill of Gareb and then turn toward Goah.
40 The whole valley—the corpses, the ashes, and all the fields as far as the Kidron Valley to the corner of the Horse Gate to the east—will be holy to the Lord. It will never be uprooted or demolished again.”
Jer 31:
35 The perimeter of the city will be six miles, and the name of the city from that day on will be, The Lord Is There.”
4 The city was large and spacious, but there were few people in it, and no houses had been built yet.
5 Then my God put it into my mind to assemble the nobles, the officials, and the people to be registered by genealogy. I found the genealogical record of those who came back first, and I found the following written in it:
gives an advance indication that Jerusalem is about to be repopulated, so the covenant renewal of appropriately ensures that the city’s new inhabitants, who are determined in , will be suitably holy.
Let’s now take time to read chapter 8
Let’s now take time to read chapter 8
1 all the people gathered together at the square in front of the Water Gate. They asked the scribe Ezra to bring the book of the law of Moses that the Lord had given Israel.
2 On the first day of the seventh month, the priest Ezra brought the law before the assembly of men, women, and all who could listen with understanding.
3 While he was facing the square in front of the Water Gate, he read out of it from daybreak until noon before the men, the women, and those who could understand. All the people listened attentively to the book of the law.
4 The scribe Ezra stood on a high wooden platform made for this purpose. Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah stood beside him on his right; to his left were Pedaiah, Mishael, Malchijah, Hashum, Hash-baddanah, Zechariah, and Meshullam.
5 Ezra opened the book in full view of all the people, since he was elevated above everyone. As he opened it, all the people stood up.
6 Ezra blessed the Lord, the great God, and with their hands uplifted all the people said, “Amen, Amen!” Then they knelt low and worshiped the Lord with their faces to the ground.
7 Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah, who were Levites, explained the law to the people as they stood in their places.
8 They read out of the book of the law of God, translating and giving the meaning so that the people could understand what was read.
9 Nehemiah the governor, Ezra the priest and scribe, and the Levites who were instructing the people said to all of them, “This day is holy to the Lord your God. Do not mourn or weep.” For all the people were weeping as they heard the words of the law.
10 Then he said to them, “Go and eat what is rich, drink what is sweet, and send portions to those who have nothing prepared, since today is holy to our Lord. Do not grieve, because the joy of the Lord is your strength.”
11 And the Levites quieted all the people, saying, “Be still, since today is holy. Don’t grieve.”
12 Then all the people began to eat and drink, send portions, and have a great celebration, because they had understood the words that were explained to them.
13 On the second day, the family heads of all the people, along with the priests and Levites, assembled before the scribe Ezra to study the words of the law.
14 They found written in the law how the Lord had commanded through Moses that the Israelites should dwell in shelters during the festival of the seventh month.
15 So they proclaimed and spread this news throughout their towns and in Jerusalem, saying, “Go out to the hill country and bring back branches of olive, wild olive, myrtle, palm, and other leafy trees to make shelters, just as it is written.”
16 The people went out, brought back branches, and made shelters for themselves on each of their rooftops and courtyards, the court of the house of God, the square by the Water Gate, and the square by the Ephraim Gate.
17 The whole community that had returned from exile made shelters and lived in them. The Israelites had not celebrated like this from the days of Joshua son of Nun until that day. And there was tremendous joy.
18 Ezra read out of the book of the law of God every day, from the first day to the last. The Israelites celebrated the festival for seven days, and on the eighth day there was an assembly, according to the ordinance.
Nehemiah 8
gives an advance indication that Jerusalem is about to be repopulated, so the covenant renewal of appropriately ensures that the city’s new inhabitants, who are determined in , will be suitably holy. Historical and Cultural Background It may seem strange to modern readers that the assembly gathered to hear Scripture read aloud. In contemporary culture it is taken for granted that a text is something easily accessed, and therefore something all can read privately. In the ancient Near East, however, relatively few copies of written texts were available, and many people had practically no access to them. Literacy itself was also lower in those cultures. Thus, the quickest way to satisfy the people’s desire to know God’s word was through a public reading. The people’s request to hear the law read also sits well against the background of . In that passage Moses commanded that the law be read to Israel every seventh year during the Festival of Tabernacles. It is not clear whether the events of occurred during a “seventh year,” but even if they did, the people clearly asked for the law to be read even before the Festival of Tabernacles, indicating their eagerness. Interpretive Insights 8:1 as one. During the seventh month the people were to observe the Festival of Trumpets (on the first day), the Day of Atonement (the tenth day), and the Festival of Tabernacles (fifteenth to the twenty-second day). For Tabernacles, all the men were to travel to Jerusalem. The fact that all the people came to Jerusalem at the beginning of the month and without any mention of anyone calling them indicates an unusual eagerness on their part and an uncommon degree of unity. they told Ezra . . . to bring out. The initiative for reading the law comes from the laypeople, not from Ezra or the priests. This is somewhat similar to, but perhaps even more impressive than, , where laypeople initiated action about the mixed marriages. There was no requirement in the Pentateuch for the law to be read at the Festival of Trumpets, and this fact highlights the people’s desire and initiative all the more. 8:9 “Do not mourn or weep.” For all the people had been weeping. It is not stated why the people are weeping. When Josiah heard the law read, he wept in repentance of sin (), so that is likely why the people weep here. However, the leaders instruct them to rejoice instead of mourning. The reason is that the occasion is a festival, and all festivals were to be observed with rejoicing and fellowship offerings (; , , ). Modern readers might expect that a day designated as holy would be observed with solemnity, but the Old Testament expectation was that such days would be full of rejoicing. The people’s joy was to come from remembering the blessings they had as God’s people. So the leaders are simply reminding the people how to obey God on this occasion. The Missing Day of Atonement One of the important events God instructed the Israelites to observe was the Day of Atonement (; ; ). Since it was to occur on the tenth day of the seventh month, readers have frequently wondered why there is no mention of it in . Pondering this question may actually make it easier to observe the writer’s purpose in this chapter. focuses most on the actions of the people as a whole rather than on the actions of the priests. It shows that the people gathered together in Jerusalem and were eager to obey God’s law, even if that meant they needed to change behavior they were used to. It also emphasizes the joy that came from understanding and obeying the law. By contrast, the Day of Atonement mainly involved the actions of the priests, especially the high priest. The people were not required to gather in Jerusalem. The community may already have been observing the day according to God’s regulations, so there may have been no need to make changes. And it was not a day of celebration. Since the narrator’s message centered on the features noted above, there was no reason to include mention of the Day of Atonement in this chapter. In addition, however, the ark of the covenant had a central place in the activities of the Day of Atonement (e.g., ), and since the ark was destroyed at the time of the exile, it is also possible that the people felt they could no longer observe the day properly. 8:10 the joy of the Lord is your strength. The phrase “joy of the LORD” is by itself ambiguous. It could refer to the joy the Lord has or supplies, or it could refer to joy that someone has concerning the Lord. The people are told several times in the context to rejoice, and the cause for their rejoicing is the relationship they have with the Lord and the blessings he brings. The phrase probably refers, then, to joy the people have concerning the Lord. The word translated “strength” may more accurately be rendered “fortress” or “refuge,” implying a source of protection. Thus, the message is that when people rejoice over the Lord, their rejoicing protects them (see further in Theological Insights below). 8:15 as it is written. The proclamation reported in this verse is not a quote from any part of the law of Moses. It seems instead to be a summary of what the community leaders understand the law to be telling them to do in light of their study of it (vv. 13–14). states that all the appointed festivals are to be proclaimed, which may be the basis for the proclamation here. tells the Israelites to gather branches from several specific types of trees but also from leafy trees in general. This is likely the basis for directing the people to gather branches from types of trees that were not specified in Leviticus but were available to them. Finally, instructs the people to live in temporary shelters for seven days, and this is why the present passage tells the returned exiles to build such shelters. By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says. 8:17 From the days of Joshua . . . had not celebrated it like this. The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
Historical and Cultural Background
Historical and Cultural Background
It may seem strange to modern readers that the assembly gathered to hear Scripture read aloud.
In contemporary culture it is taken for granted that a text is something easily accessed, and therefore something all can read privately.
However, In the ancient Near East, relatively few copies of written texts were available, and many people had practically no access to them.
Literacy itself was also lower in those cultures. Thus, the quickest way to satisfy the people’s desire to know God’s word was through a public reading.
The people’s request to hear the law read also sits well against the background of .
9 Moses wrote down this law and gave it to the priests, the sons of Levi, who carried the ark of the Lord’s covenant, and to all the elders of Israel.
10 Moses commanded them, “At the end of every seven years, at the appointed time in the year of debt cancellation, during the Festival of Shelters,
11 when all Israel assembles in the presence of the Lord your God at the place he chooses, you are to read this law aloud before all Israel.
12 Gather the people—men, women, dependents, and the resident aliens within your city gates—so that they may listen and learn to fear the Lord your God and be careful to follow all the words of this law.
13 Then their children who do not know the law will listen and learn to fear the Lord your God as long as you live in the land you are crossing the Jordan to possess.”
In that passage Moses commanded that the law be read to Israel every seventh year during the Festival of Tabernacles. It is not clear whether the events of occurred during a “seventh year,” but even if they did, the people clearly asked for the law to be read even before the Festival of Tabernacles, indicating their eagerness. Interpretive Insights 8:1 as one. During the seventh month the people were to observe the Festival of Trumpets (on the first day), the Day of Atonement (the tenth day), and the Festival of Tabernacles (fifteenth to the twenty-second day). For Tabernacles, all the men were to travel to Jerusalem. The fact that all the people came to Jerusalem at the beginning of the month and without any mention of anyone calling them indicates an unusual eagerness on their part and an uncommon degree of unity. they told Ezra . . . to bring out. The initiative for reading the law comes from the laypeople, not from Ezra or the priests. This is somewhat similar to, but perhaps even more impressive than, , where laypeople initiated action about the mixed marriages. There was no requirement in the Pentateuch for the law to be read at the Festival of Trumpets, and this fact highlights the people’s desire and initiative all the more. 8:9 “Do not mourn or weep.” For all the people had been weeping. It is not stated why the people are weeping. When Josiah heard the law read, he wept in repentance of sin (), so that is likely why the people weep here. However, the leaders instruct them to rejoice instead of mourning. The reason is that the occasion is a festival, and all festivals were to be observed with rejoicing and fellowship offerings (; , , ). Modern readers might expect that a day designated as holy would be observed with solemnity, but the Old Testament expectation was that such days would be full of rejoicing. The people’s joy was to come from remembering the blessings they had as God’s people. So the leaders are simply reminding the people how to obey God on this occasion. The Missing Day of Atonement One of the important events God instructed the Israelites to observe was the Day of Atonement (; ; ). Since it was to occur on the tenth day of the seventh month, readers have frequently wondered why there is no mention of it in . Pondering this question may actually make it easier to observe the writer’s purpose in this chapter. focuses most on the actions of the people as a whole rather than on the actions of the priests. It shows that the people gathered together in Jerusalem and were eager to obey God’s law, even if that meant they needed to change behavior they were used to. It also emphasizes the joy that came from understanding and obeying the law. By contrast, the Day of Atonement mainly involved the actions of the priests, especially the high priest. The people were not required to gather in Jerusalem. The community may already have been observing the day according to God’s regulations, so there may have been no need to make changes. And it was not a day of celebration. Since the narrator’s message centered on the features noted above, there was no reason to include mention of the Day of Atonement in this chapter. In addition, however, the ark of the covenant had a central place in the activities of the Day of Atonement (e.g., ), and since the ark was destroyed at the time of the exile, it is also possible that the people felt they could no longer observe the day properly. 8:10 the joy of the Lord is your strength. The phrase “joy of the LORD” is by itself ambiguous. It could refer to the joy the Lord has or supplies, or it could refer to joy that someone has concerning the Lord. The people are told several times in the context to rejoice, and the cause for their rejoicing is the relationship they have with the Lord and the blessings he brings. The phrase probably refers, then, to joy the people have concerning the Lord. The word translated “strength” may more accurately be rendered “fortress” or “refuge,” implying a source of protection. Thus, the message is that when people rejoice over the Lord, their rejoicing protects them (see further in Theological Insights below). 8:15 as it is written. The proclamation reported in this verse is not a quote from any part of the law of Moses. It seems instead to be a summary of what the community leaders understand the law to be telling them to do in light of their study of it (vv. 13–14). states that all the appointed festivals are to be proclaimed, which may be the basis for the proclamation here. tells the Israelites to gather branches from several specific types of trees but also from leafy trees in general. This is likely the basis for directing the people to gather branches from types of trees that were not specified in Leviticus but were available to them. Finally, instructs the people to live in temporary shelters for seven days, and this is why the present passage tells the returned exiles to build such shelters. By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says. 8:17 From the days of Joshua . . . had not celebrated it like this. The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
In that passage Moses commanded that the law be read to Israel every seventh year during the Festival of Tabernacles. It is not clear whether the events of occurred during a “seventh year,” but even if they did, the people clearly asked for the law to be read even before the Festival of Tabernacles, indicating their eagerness.
Let’s Study the Text
Let’s Study the Text
8:1 all the people...as one.
1 all the people gathered together at the square in front of the Water Gate. They asked the scribe Ezra to bring the book of the law of Moses that the Lord had given Israel.
1 And all the people gathered as one man at the square which was in front of the Water Gate, and they asked Ezra the scribe to bring the book of the law of Moses which the Lord had given to Israel.
During the seventh month the people were to observe the Festival of Trumpets (on the first day), the Day of Atonement (the tenth day), and the Festival of Tabernacles (fifteenth to the twenty-second day).
During the seventh month the people were to observe the Festival of Trumpets (on the first day), the Day of Atonement (the tenth day), and the Festival of Tabernacles (fifteenth to the twenty-second day). For Tabernacles, all the men were to travel to Jerusalem. The fact that all the people came to Jerusalem at the beginning of the month and without any mention of anyone calling them indicates an unusual eagerness on their part and an uncommon degree of unity. they told Ezra . . . to bring out. The initiative for reading the law comes from the laypeople, not from Ezra or the priests. This is somewhat similar to, but perhaps even more impressive than, , where laypeople initiated action about the mixed marriages. There was no requirement in the Pentateuch for the law to be read at the Festival of Trumpets, and this fact highlights the people’s desire and initiative all the more. 8:9 “Do not mourn or weep.” For all the people had been weeping. It is not stated why the people are weeping. When Josiah heard the law read, he wept in repentance of sin (), so that is likely why the people weep here. However, the leaders instruct them to rejoice instead of mourning. The reason is that the occasion is a festival, and all festivals were to be observed with rejoicing and fellowship offerings (; , , ). Modern readers might expect that a day designated as holy would be observed with solemnity, but the Old Testament expectation was that such days would be full of rejoicing. The people’s joy was to come from remembering the blessings they had as God’s people. So the leaders are simply reminding the people how to obey God on this occasion. The Missing Day of Atonement One of the important events God instructed the Israelites to observe was the Day of Atonement (; ; ). Since it was to occur on the tenth day of the seventh month, readers have frequently wondered why there is no mention of it in . Pondering this question may actually make it easier to observe the writer’s purpose in this chapter. focuses most on the actions of the people as a whole rather than on the actions of the priests. It shows that the people gathered together in Jerusalem and were eager to obey God’s law, even if that meant they needed to change behavior they were used to. It also emphasizes the joy that came from understanding and obeying the law. By contrast, the Day of Atonement mainly involved the actions of the priests, especially the high priest. The people were not required to gather in Jerusalem. The community may already have been observing the day according to God’s regulations, so there may have been no need to make changes. And it was not a day of celebration. Since the narrator’s message centered on the features noted above, there was no reason to include mention of the Day of Atonement in this chapter. In addition, however, the ark of the covenant had a central place in the activities of the Day of Atonement (e.g., ), and since the ark was destroyed at the time of the exile, it is also possible that the people felt they could no longer observe the day properly. 8:10 the joy of the Lord is your strength. The phrase “joy of the LORD” is by itself ambiguous. It could refer to the joy the Lord has or supplies, or it could refer to joy that someone has concerning the Lord. The people are told several times in the context to rejoice, and the cause for their rejoicing is the relationship they have with the Lord and the blessings he brings. The phrase probably refers, then, to joy the people have concerning the Lord. The word translated “strength” may more accurately be rendered “fortress” or “refuge,” implying a source of protection. Thus, the message is that when people rejoice over the Lord, their rejoicing protects them (see further in Theological Insights below). 8:15 as it is written. The proclamation reported in this verse is not a quote from any part of the law of Moses. It seems instead to be a summary of what the community leaders understand the law to be telling them to do in light of their study of it (vv. 13–14). states that all the appointed festivals are to be proclaimed, which may be the basis for the proclamation here. tells the Israelites to gather branches from several specific types of trees but also from leafy trees in general. This is likely the basis for directing the people to gather branches from types of trees that were not specified in Leviticus but were available to them. Finally, instructs the people to live in temporary shelters for seven days, and this is why the present passage tells the returned exiles to build such shelters. By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says. 8:17 From the days of Joshua . . . had not celebrated it like this. The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
For Tabernacles, all the men were to travel to Jerusalem. The fact that all the people came to Jerusalem at the beginning of the month and without any mention of anyone calling them indicates an unusual eagerness on their part and an uncommon degree of unity.
they asked Ezra . . . to bring.
The initiative for reading the law comes from the laypeople, not from Ezra or the priests. This is somewhat similar to, but perhaps even more impressive than, , where laypeople initiated action about the mixed marriages.
There was no requirement in the Pentateuch for the law to be read at the Festival of Trumpets, and this fact highlights the people’s desire and initiative all the more.
8:9 “Do not mourn or weep.”
Nehemiah
9 Nehemiah the governor, Ezra the priest and scribe, and the Levites who were instructing the people said to all of them, “This day is holy to the Lord your God. Do not mourn or weep.” For all the people were weeping as they heard the words of the law.
For all the people had been weeping. It is not stated why the people are weeping. When Josiah heard the law read, he wept in repentance of sin (),
27 because your heart was tender and you humbled yourself before God when you heard his words against this place and against its inhabitants, and because you humbled yourself before me, and you tore your clothes and wept before me, I myself have heard’—this is the Lord’s declaration.
27 because your heart was tender and you humbled yourself before God when you heard his words against this place and against its inhabitants, and because you humbled yourself before me, and you tore your clothes and wept before me, I myself have heard’—this is the Lord’s declaration.
2 chron
2 Chron
so that is likely why the people weep here.
For all the people had been weeping. It is not stated why the people are weeping. When Josiah heard the law read, he wept in repentance of sin (), so that is likely why the people weep here. However, the leaders instruct them to rejoice instead of mourning. The reason is that the occasion is a festival, and all festivals were to be observed with rejoicing and fellowship offerings (; , , ). Modern readers might expect that a day designated as holy would be observed with solemnity, but the Old Testament expectation was that such days would be full of rejoicing. The people’s joy was to come from remembering the blessings they had as God’s people. So the leaders are simply reminding the people how to obey God on this occasion. The Missing Day of Atonement One of the important events God instructed the Israelites to observe was the Day of Atonement (; ; ). Since it was to occur on the tenth day of the seventh month, readers have frequently wondered why there is no mention of it in . Pondering this question may actually make it easier to observe the writer’s purpose in this chapter. focuses most on the actions of the people as a whole rather than on the actions of the priests. It shows that the people gathered together in Jerusalem and were eager to obey God’s law, even if that meant they needed to change behavior they were used to. It also emphasizes the joy that came from understanding and obeying the law. By contrast, the Day of Atonement mainly involved the actions of the priests, especially the high priest. The people were not required to gather in Jerusalem. The community may already have been observing the day according to God’s regulations, so there may have been no need to make changes. And it was not a day of celebration. Since the narrator’s message centered on the features noted above, there was no reason to include mention of the Day of Atonement in this chapter. In addition, however, the ark of the covenant had a central place in the activities of the Day of Atonement (e.g., ), and since the ark was destroyed at the time of the exile, it is also possible that the people felt they could no longer observe the day properly. 8:10 the joy of the Lord is your strength. The phrase “joy of the LORD” is by itself ambiguous. It could refer to the joy the Lord has or supplies, or it could refer to joy that someone has concerning the Lord. The people are told several times in the context to rejoice, and the cause for their rejoicing is the relationship they have with the Lord and the blessings he brings. The phrase probably refers, then, to joy the people have concerning the Lord. The word translated “strength” may more accurately be rendered “fortress” or “refuge,” implying a source of protection. Thus, the message is that when people rejoice over the Lord, their rejoicing protects them (see further in Theological Insights below). 8:15 as it is written. The proclamation reported in this verse is not a quote from any part of the law of Moses. It seems instead to be a summary of what the community leaders understand the law to be telling them to do in light of their study of it (vv. 13–14). states that all the appointed festivals are to be proclaimed, which may be the basis for the proclamation here. tells the Israelites to gather branches from several specific types of trees but also from leafy trees in general. This is likely the basis for directing the people to gather branches from types of trees that were not specified in Leviticus but were available to them. Finally, instructs the people to live in temporary shelters for seven days, and this is why the present passage tells the returned exiles to build such shelters. By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says. 8:17 From the days of Joshua . . . had not celebrated it like this. The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
so that is likely why the people weep here. However, the leaders instruct them to rejoice instead of mourning. The reason is that the occasion is a festival, and all festivals were to be observed with rejoicing and fellowship offerings (; , , ). Modern readers might expect that a day designated as holy would be observed with solemnity, but the Old Testament expectation was that such days would be full of rejoicing. The people’s joy was to come from remembering the blessings they had as God’s people. So the leaders are simply reminding the people how to obey God on this occasion. The Missing Day of Atonement One of the important events God instructed the Israelites to observe was the Day of Atonement (; ; ). Since it was to occur on the tenth day of the seventh month, readers have frequently wondered why there is no mention of it in . Pondering this question may actually make it easier to observe the writer’s purpose in this chapter. focuses most on the actions of the people as a whole rather than on the actions of the priests. It shows that the people gathered together in Jerusalem and were eager to obey God’s law, even if that meant they needed to change behavior they were used to. It also emphasizes the joy that came from understanding and obeying the law. By contrast, the Day of Atonement mainly involved the actions of the priests, especially the high priest. The people were not required to gather in Jerusalem. The community may already have been observing the day according to God’s regulations, so there may have been no need to make changes. And it was not a day of celebration. Since the narrator’s message centered on the features noted above, there was no reason to include mention of the Day of Atonement in this chapter. In addition, however, the ark of the covenant had a central place in the activities of the Day of Atonement (e.g., ), and since the ark was destroyed at the time of the exile, it is also possible that the people felt they could no longer observe the day properly. 8:10 the joy of the Lord is your strength. The phrase “joy of the LORD” is by itself ambiguous. It could refer to the joy the Lord has or supplies, or it could refer to joy that someone has concerning the Lord. The people are told several times in the context to rejoice, and the cause for their rejoicing is the relationship they have with the Lord and the blessings he brings. The phrase probably refers, then, to joy the people have concerning the Lord. The word translated “strength” may more accurately be rendered “fortress” or “refuge,” implying a source of protection. Thus, the message is that when people rejoice over the Lord, their rejoicing protects them (see further in Theological Insights below). 8:15 as it is written. The proclamation reported in this verse is not a quote from any part of the law of Moses. It seems instead to be a summary of what the community leaders understand the law to be telling them to do in light of their study of it (vv. 13–14). states that all the appointed festivals are to be proclaimed, which may be the basis for the proclamation here. tells the Israelites to gather branches from several specific types of trees but also from leafy trees in general. This is likely the basis for directing the people to gather branches from types of trees that were not specified in Leviticus but were available to them. Finally, instructs the people to live in temporary shelters for seven days, and this is why the present passage tells the returned exiles to build such shelters. By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says. 8:17 From the days of Joshua . . . had not celebrated it like this. The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
so that is likely why the people weep here. However, the leaders instruct them to rejoice instead of mourning. The reason is that the occasion is a festival, and all festivals were to be observed with rejoicing and fellowship offerings (; , , ). Modern readers might expect that a day designated as holy would be observed with solemnity, but the Old Testament expectation was that such days would be full of rejoicing. The people’s joy was to come from remembering the blessings they had as God’s people. So the leaders are simply reminding the people how to obey God on this occasion. The Missing Day of Atonement One of the important events God instructed the Israelites to observe was the Day of Atonement (; ; ). Since it was to occur on the tenth day of the seventh month, readers have frequently wondered why there is no mention of it in . Pondering this question may actually make it easier to observe the writer’s purpose in this chapter. focuses most on the actions of the people as a whole rather than on the actions of the priests. It shows that the people gathered together in Jerusalem and were eager to obey God’s law, even if that meant they needed to change behavior they were used to. It also emphasizes the joy that came from understanding and obeying the law. By contrast, the Day of Atonement mainly involved the actions of the priests, especially the high priest. The people were not required to gather in Jerusalem. The community may already have been observing the day according to God’s regulations, so there may have been no need to make changes. And it was not a day of celebration. Since the narrator’s message centered on the features noted above, there was no reason to include mention of the Day of Atonement in this chapter. In addition, however, the ark of the covenant had a central place in the activities of the Day of Atonement (e.g., ), and since the ark was destroyed at the time of the exile, it is also possible that the people felt they could no longer observe the day properly. 8:10 the joy of the Lord is your strength. The phrase “joy of the LORD” is by itself ambiguous. It could refer to the joy the Lord has or supplies, or it could refer to joy that someone has concerning the Lord. The people are told several times in the context to rejoice, and the cause for their rejoicing is the relationship they have with the Lord and the blessings he brings. The phrase probably refers, then, to joy the people have concerning the Lord. The word translated “strength” may more accurately be rendered “fortress” or “refuge,” implying a source of protection. Thus, the message is that when people rejoice over the Lord, their rejoicing protects them (see further in Theological Insights below). 8:15 as it is written. The proclamation reported in this verse is not a quote from any part of the law of Moses. It seems instead to be a summary of what the community leaders understand the law to be telling them to do in light of their study of it (vv. 13–14). states that all the appointed festivals are to be proclaimed, which may be the basis for the proclamation here. tells the Israelites to gather branches from several specific types of trees but also from leafy trees in general. This is likely the basis for directing the people to gather branches from types of trees that were not specified in Leviticus but were available to them. Finally, instructs the people to live in temporary shelters for seven days, and this is why the present passage tells the returned exiles to build such shelters. By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says. 8:17 From the days of Joshua . . . had not celebrated it like this. The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
However, the leaders instruct them to rejoice instead of mourning. The reason is that the occasion is a festival, and all festivals were to be observed with rejoicing and fellowship offerings (; , , ).
so that is likely why the people weep here. However, the leaders instruct them to rejoice instead of mourning. The reason is that the occasion is a festival, and all festivals were to be observed with rejoicing and fellowship offerings (; , , ). Modern readers might expect that a day designated as holy would be observed with solemnity, but the Old Testament expectation was that such days would be full of rejoicing. The people’s joy was to come from remembering the blessings they had as God’s people. So the leaders are simply reminding the people how to obey God on this occasion. The Missing Day of Atonement One of the important events God instructed the Israelites to observe was the Day of Atonement (; ; ). Since it was to occur on the tenth day of the seventh month, readers have frequently wondered why there is no mention of it in . Pondering this question may actually make it easier to observe the writer’s purpose in this chapter. focuses most on the actions of the people as a whole rather than on the actions of the priests. It shows that the people gathered together in Jerusalem and were eager to obey God’s law, even if that meant they needed to change behavior they were used to. It also emphasizes the joy that came from understanding and obeying the law. By contrast, the Day of Atonement mainly involved the actions of the priests, especially the high priest. The people were not required to gather in Jerusalem. The community may already have been observing the day according to God’s regulations, so there may have been no need to make changes. And it was not a day of celebration. Since the narrator’s message centered on the features noted above, there was no reason to include mention of the Day of Atonement in this chapter. In addition, however, the ark of the covenant had a central place in the activities of the Day of Atonement (e.g., ), and since the ark was destroyed at the time of the exile, it is also possible that the people felt they could no longer observe the day properly. 8:10 the joy of the Lord is your strength. The phrase “joy of the LORD” is by itself ambiguous. It could refer to the joy the Lord has or supplies, or it could refer to joy that someone has concerning the Lord. The people are told several times in the context to rejoice, and the cause for their rejoicing is the relationship they have with the Lord and the blessings he brings. The phrase probably refers, then, to joy the people have concerning the Lord. The word translated “strength” may more accurately be rendered “fortress” or “refuge,” implying a source of protection. Thus, the message is that when people rejoice over the Lord, their rejoicing protects them (see further in Theological Insights below). 8:15 as it is written. The proclamation reported in this verse is not a quote from any part of the law of Moses. It seems instead to be a summary of what the community leaders understand the law to be telling them to do in light of their study of it (vv. 13–14). states that all the appointed festivals are to be proclaimed, which may be the basis for the proclamation here. tells the Israelites to gather branches from several specific types of trees but also from leafy trees in general. This is likely the basis for directing the people to gather branches from types of trees that were not specified in Leviticus but were available to them. Finally, instructs the people to live in temporary shelters for seven days, and this is why the present passage tells the returned exiles to build such shelters. By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says. 8:17 From the days of Joshua . . . had not celebrated it like this. The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
10 You are to sound the trumpets over your burnt offerings and your fellowship sacrifices and on your joyous occasions, your appointed festivals, and the beginning of each of your months. They will serve as a reminder for you before your God: I am the Lord your God.”
7 You will eat there in the presence of the Lord your God and rejoice with your household in everything you do, because the Lord your God has blessed you.
12 You will rejoice before the Lord your God—you, your sons and daughters, your male and female slaves, and the Levite who is within your city gates, since he has no portion or inheritance among you.
Deut 12:
18 You are to eat them in the presence of the Lord your God at the place the Lord your God chooses—you, your son and daughter, your male and female slave, and the Levite who is within your city gates. Rejoice before the Lord your God in everything you do,
Deut 12:
Modern readers might expect that a day designated as holy would be observed with solemnity, but the Old Testament expectation was that such days would be full of rejoicing.
Modern readers might expect that a day designated as holy would be observed with solemnity, but the Old Testament expectation was that such days would be full of rejoicing. The people’s joy was to come from remembering the blessings they had as God’s people. So the leaders are simply reminding the people how to obey God on this occasion. The Missing Day of Atonement One of the important events God instructed the Israelites to observe was the Day of Atonement (; ; ). Since it was to occur on the tenth day of the seventh month, readers have frequently wondered why there is no mention of it in . Pondering this question may actually make it easier to observe the writer’s purpose in this chapter. focuses most on the actions of the people as a whole rather than on the actions of the priests. It shows that the people gathered together in Jerusalem and were eager to obey God’s law, even if that meant they needed to change behavior they were used to. It also emphasizes the joy that came from understanding and obeying the law. By contrast, the Day of Atonement mainly involved the actions of the priests, especially the high priest. The people were not required to gather in Jerusalem. The community may already have been observing the day according to God’s regulations, so there may have been no need to make changes. And it was not a day of celebration. Since the narrator’s message centered on the features noted above, there was no reason to include mention of the Day of Atonement in this chapter. In addition, however, the ark of the covenant had a central place in the activities of the Day of Atonement (e.g., ), and since the ark was destroyed at the time of the exile, it is also possible that the people felt they could no longer observe the day properly. 8:10 the joy of the Lord is your strength. The phrase “joy of the LORD” is by itself ambiguous. It could refer to the joy the Lord has or supplies, or it could refer to joy that someone has concerning the Lord. The people are told several times in the context to rejoice, and the cause for their rejoicing is the relationship they have with the Lord and the blessings he brings. The phrase probably refers, then, to joy the people have concerning the Lord. The word translated “strength” may more accurately be rendered “fortress” or “refuge,” implying a source of protection. Thus, the message is that when people rejoice over the Lord, their rejoicing protects them (see further in Theological Insights below). 8:15 as it is written. The proclamation reported in this verse is not a quote from any part of the law of Moses. It seems instead to be a summary of what the community leaders understand the law to be telling them to do in light of their study of it (vv. 13–14). states that all the appointed festivals are to be proclaimed, which may be the basis for the proclamation here. tells the Israelites to gather branches from several specific types of trees but also from leafy trees in general. This is likely the basis for directing the people to gather branches from types of trees that were not specified in Leviticus but were available to them. Finally, instructs the people to live in temporary shelters for seven days, and this is why the present passage tells the returned exiles to build such shelters. By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says. 8:17 From the days of Joshua . . . had not celebrated it like this. The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
Modern readers might expect that a day designated as holy would be observed with solemnity, but the Old Testament expectation was that such days would be full of rejoicing. The people’s joy was to come from remembering the blessings they had as God’s people. So the leaders are simply reminding the people how to obey God on this occasion. The Missing Day of Atonement One of the important events God instructed the Israelites to observe was the Day of Atonement (; ; ). Since it was to occur on the tenth day of the seventh month, readers have frequently wondered why there is no mention of it in . Pondering this question may actually make it easier to observe the writer’s purpose in this chapter. focuses most on the actions of the people as a whole rather than on the actions of the priests. It shows that the people gathered together in Jerusalem and were eager to obey God’s law, even if that meant they needed to change behavior they were used to. It also emphasizes the joy that came from understanding and obeying the law. By contrast, the Day of Atonement mainly involved the actions of the priests, especially the high priest. The people were not required to gather in Jerusalem. The community may already have been observing the day according to God’s regulations, so there may have been no need to make changes. And it was not a day of celebration. Since the narrator’s message centered on the features noted above, there was no reason to include mention of the Day of Atonement in this chapter. In addition, however, the ark of the covenant had a central place in the activities of the Day of Atonement (e.g., ), and since the ark was destroyed at the time of the exile, it is also possible that the people felt they could no longer observe the day properly. 8:10 the joy of the Lord is your strength. The phrase “joy of the LORD” is by itself ambiguous. It could refer to the joy the Lord has or supplies, or it could refer to joy that someone has concerning the Lord. The people are told several times in the context to rejoice, and the cause for their rejoicing is the relationship they have with the Lord and the blessings he brings. The phrase probably refers, then, to joy the people have concerning the Lord. The word translated “strength” may more accurately be rendered “fortress” or “refuge,” implying a source of protection. Thus, the message is that when people rejoice over the Lord, their rejoicing protects them (see further in Theological Insights below). 8:15 as it is written. The proclamation reported in this verse is not a quote from any part of the law of Moses. It seems instead to be a summary of what the community leaders understand the law to be telling them to do in light of their study of it (vv. 13–14). states that all the appointed festivals are to be proclaimed, which may be the basis for the proclamation here. tells the Israelites to gather branches from several specific types of trees but also from leafy trees in general. This is likely the basis for directing the people to gather branches from types of trees that were not specified in Leviticus but were available to them. Finally, instructs the people to live in temporary shelters for seven days, and this is why the present passage tells the returned exiles to build such shelters. By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says. 8:17 From the days of Joshua . . . had not celebrated it like this. The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
so that is likely why the people weep here. However, the leaders instruct them to rejoice instead of mourning. The reason is that the occasion is a festival, and all festivals were to be observed with rejoicing and fellowship offerings (; , , ). Modern readers might expect that a day designated as holy would be observed with solemnity, but the Old Testament expectation was that such days would be full of rejoicing. The people’s joy was to come from remembering the blessings they had as God’s people. So the leaders are simply reminding the people how to obey God on this occasion. The Missing Day of Atonement One of the important events God instructed the Israelites to observe was the Day of Atonement (; ; ). Since it was to occur on the tenth day of the seventh month, readers have frequently wondered why there is no mention of it in . Pondering this question may actually make it easier to observe the writer’s purpose in this chapter. focuses most on the actions of the people as a whole rather than on the actions of the priests. It shows that the people gathered together in Jerusalem and were eager to obey God’s law, even if that meant they needed to change behavior they were used to. It also emphasizes the joy that came from understanding and obeying the law. By contrast, the Day of Atonement mainly involved the actions of the priests, especially the high priest. The people were not required to gather in Jerusalem. The community may already have been observing the day according to God’s regulations, so there may have been no need to make changes. And it was not a day of celebration. Since the narrator’s message centered on the features noted above, there was no reason to include mention of the Day of Atonement in this chapter. In addition, however, the ark of the covenant had a central place in the activities of the Day of Atonement (e.g., ), and since the ark was destroyed at the time of the exile, it is also possible that the people felt they could no longer observe the day properly. 8:10 the joy of the Lord is your strength. The phrase “joy of the LORD” is by itself ambiguous. It could refer to the joy the Lord has or supplies, or it could refer to joy that someone has concerning the Lord. The people are told several times in the context to rejoice, and the cause for their rejoicing is the relationship they have with the Lord and the blessings he brings. The phrase probably refers, then, to joy the people have concerning the Lord. The word translated “strength” may more accurately be rendered “fortress” or “refuge,” implying a source of protection. Thus, the message is that when people rejoice over the Lord, their rejoicing protects them (see further in Theological Insights below). 8:15 as it is written. The proclamation reported in this verse is not a quote from any part of the law of Moses. It seems instead to be a summary of what the community leaders understand the law to be telling them to do in light of their study of it (vv. 13–14). states that all the appointed festivals are to be proclaimed, which may be the basis for the proclamation here. tells the Israelites to gather branches from several specific types of trees but also from leafy trees in general. This is likely the basis for directing the people to gather branches from types of trees that were not specified in Leviticus but were available to them. Finally, instructs the people to live in temporary shelters for seven days, and this is why the present passage tells the returned exiles to build such shelters. By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says. 8:17 From the days of Joshua . . . had not celebrated it like this. The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
The people’s joy was to come from remembering the blessings they had as God’s people. So the leaders are simply reminding the people how to obey God on this occasion.
The Missing Day of Atonement
One of the important events God instructed the Israelites to observe was the Day of Atonement (; ; ). Since it was to occur on the tenth day of the seventh month, readers have frequently wondered why there is no mention of it in . Pondering this question may actually make it easier to observe the writer’s purpose in this chapter. focuses most on the actions of the people as a whole rather than on the actions of the priests. It shows that the people gathered together in Jerusalem and were eager to obey God’s law, even if that meant they needed to change behavior they were used to. It also emphasizes the joy that came from understanding and obeying the law. By contrast, the Day of Atonement mainly involved the actions of the priests, especially the high priest. The people were not required to gather in Jerusalem. The community may already have been observing the day according to God’s regulations, so there may have been no need to make changes. And it was not a day of celebration. Since the narrator’s message centered on the features noted above, there was no reason to include mention of the Day of Atonement in this chapter. In addition, however, the ark of the covenant had a central place in the activities of the Day of Atonement (e.g., ), and since the ark was destroyed at the time of the exile, it is also possible that the people felt they could no longer observe the day properly.
8:10 the joy of the Lord is your strength.
10 Then he said to them, “Go and eat what is rich, drink what is sweet, and send portions to those who have nothing prepared, since today is holy to our Lord. Do not grieve, because the joy of the Lord is your strength.”
The phrase “joy of the LORD” is by itself ambiguous. It could refer to the joy the Lord has or supplies, or it could refer to joy that someone has concerning the Lord.
Nehemiah 8:10
The phrase “joy of the LORD” is by itself ambiguous. It could refer to the joy the Lord has or supplies, or it could refer to joy that someone has concerning the Lord. The people are told several times in the context to rejoice, and the cause for their rejoicing is the relationship they have with the Lord and the blessings he brings. The phrase probably refers, then, to joy the people have concerning the Lord. The word translated “strength” may more accurately be rendered “fortress” or “refuge,” implying a source of protection. Thus, the message is that when people rejoice over the Lord, their rejoicing protects them (see further in Theological Insights below). 8:15 as it is written. The proclamation reported in this verse is not a quote from any part of the law of Moses. It seems instead to be a summary of what the community leaders understand the law to be telling them to do in light of their study of it (vv. 13–14). states that all the appointed festivals are to be proclaimed, which may be the basis for the proclamation here. tells the Israelites to gather branches from several specific types of trees but also from leafy trees in general. This is likely the basis for directing the people to gather branches from types of trees that were not specified in Leviticus but were available to them. Finally, instructs the people to live in temporary shelters for seven days, and this is why the present passage tells the returned exiles to build such shelters. By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says. 8:17 From the days of Joshua . . . had not celebrated it like this. The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
The people are told several times in the context to rejoice, and the cause for their rejoicing is the relationship they have with the Lord and the blessings he brings.
The phrase probably refers, then, to joy the people have concerning the Lord.
The word translated “strength” may more accurately be rendered “fortress” or “refuge,” implying a source of protection.
Thus in my humble opinion, the message is that when people rejoice over the Lord, their rejoicing protects them .
8:15 as it is written.
15 So they proclaimed and spread this news throughout their towns and in Jerusalem, saying, “Go out to the hill country and bring back branches of olive, wild olive, myrtle, palm, and other leafy trees to make shelters, just as it is written.”
The proclamation reported in this verse is not a quote from any part of the law of Moses. It seems instead to be a summary of what the community leaders understand the law to be telling them to do in light of their study of it (vv. 13–14). states that all the appointed festivals are to be proclaimed, which may be the basis for the proclamation here. tells the Israelites to gather branches from several specific types of trees but also from leafy trees in general. This is likely the basis for directing the people to gather branches from types of trees that were not specified in Leviticus but were available to them. Finally, instructs the people to live in temporary shelters for seven days, and this is why the present passage tells the returned exiles to build such shelters. By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says. 8:17 From the days of Joshua . . . had not celebrated it like this. The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
The proclamation reported in this verse is not a quote from any part of the law of Moses. It seems instead to be a summary of what the community leaders understand the law to be telling them to do in light of their study of it (vv. 13–14).
states that all the appointed festivals are to be proclaimed,
2 “Speak to the Israelites and tell them: These are my appointed times, the times of the Lord that you will proclaim as sacred assemblies.
which may be the basis for the proclamation here. tells the Israelites to gather branches from several specific types of trees but also from leafy trees in general. This is likely the basis for directing the people to gather branches from types of trees that were not specified in Leviticus but were available to them. Finally, instructs the people to live in temporary shelters for seven days, and this is why the present passage tells the returned exiles to build such shelters. By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says. 8:17 From the days of Joshua . . . had not celebrated it like this. The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
which may be the basis for the proclamation here.
tells the Israelites to gather branches from several specific types of trees but also from leafy trees in general.
40 On the first day you are to take the product of majestic trees—palm fronds, boughs of leafy trees, and willows of the brook—and rejoice before the Lord your God for seven days.
This is likely the basis for directing the people to gather branches from types of trees that were not specified in Leviticus but were available to them. Finally, instructs the people to live in temporary shelters for seven days, and this is why the present passage tells the returned exiles to build such shelters. By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says. 8:17 From the days of Joshua . . . had not celebrated it like this. The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
This is likely the basis for directing the people to gather branches from types of trees that were not specified in Leviticus but were available to them.
Finally, instructs the people to live in temporary shelters for seven days,
42 You are to live in shelters for seven days. All the native-born of Israel must live in shelters,
and this is why the present passage tells the returned exiles to build such shelters.
and this is why the present passage tells the returned exiles to build such shelters. By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says. 8:17 From the days of Joshua . . . had not celebrated it like this. The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
By understanding the intent of the Leviticus text, determining how to apply it in contemporary circumstances, and sharing these insights with the people, the leaders feel confident that they are guiding the people to do what Scripture says.
8:17 From the days of Joshua . . . had not celebrated it like this.
17 The whole community that had returned from exile made shelters and lived in them. The Israelites had not celebrated like this from the days of Joshua son of Nun until that day. And there was tremendous joy.
The Festival of Tabernacles had been observed in Solomon’s day (; ) and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
The Festival of Tabernacles had been observed in Solomon’s day (; )
8 So Solomon and all Israel with him—a very great assembly, from the entrance to Hamath to the Brook of Egypt—observed the festival at that time for seven days.
9 On the eighth day they held a sacred assembly, for the dedication of the altar lasted seven days and the festival seven days.
10 On the twenty-third day of the seventh month he sent the people home, rejoicing and with happy hearts for the goodness the Lord had done for David, for Solomon, and for his people Israel.
13 He followed the daily requirement for offerings according to the commandment of Moses for Sabbaths, New Moons, and the three annual appointed festivals: the Festival of Unleavened Bread, the Festival of Weeks, and the Festival of Shelters.
and in the time of Zerubbabel (), at minimum.
and in the time of Zerubbabel (), at minimum. Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua. The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either. It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of . Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history. Theological Insights This passage helps the original readers to visualize what the fulfillment of should look like. God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly. emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response. The whole community acts this way, not just some. Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
Therefore it must be that the manner in which it is celebrated here has not been matched since the time of Joshua.
The narrator emphasizes building shelters and living in them. Although this is instructed in , the instructions for this festival in do not include this aspect, and the descriptions of the celebrations in Solomon’s and Zerubbabel’s times do not mention it either.
It is quite possible, then, that the Israelites had neglected to live in temporary shelters during this festival between Joshua’s time and the events of .
Their eager discovery of this requirement and willing obedience to it illustrate an attitude to God’s Torah that is unusual in Israel’s history.
Insights:
Insights:
I personally feel this passage helps the original readers to visualize what the fulfillment of should look like.
God’s ideal relationship with his people is one in which he protects and provides for them, and all of them obey him wholeheartedly.
emphasizes the Judeans’ eagerness to hear the word and understand it, as well as their obedient response.
The whole community acts this way, not just some.
Question now...
Question now...
“Why is it that there are times when we hear God’s Word and we get discouraged?”
“Why is it that there are times when we hear God’s Word and we get discouraged?”
or better too… “Do we have an eagerness to be wrought by His Hand through His Word?”
or better too… “Do we have an eagerness to be wrought by His Hand through His Word?”
1000 Illustrations for Preaching & Teaching Difficult Passages
A man once complained to Mark Twain that the Bible was all jumbled up, inconsistent, and filled with passages he could not understand. The humorist replied, “I have more difficulty with the passages I do understand than with the passages I do not understand.”
Mention of the joy of the Lord leads to another important insight.
Mention of the joy of the Lord leads to another important insight. What people are attached to and value affects their emotions. When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep. As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land. They understand that his commands are intended for their good. They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him. But the leaders in remind them that God wants them to rejoice, not mourn. He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them. Such joy in the Lord is a refuge for them. Teaching the Text The entire Bible highlights the connection between God’s word and the ability to be in relationship with him. Israel understood God’s love for them and his plans for them through the revelation preserved in the Old Testament. The New Testament reveals that eternal life can be received only through hearing the word of Christ (). Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it. And since the church participates in the new covenant as inaugurated by Christ, its members should have an even greater desire for God’s word than pre-Christian Israel had. They should be encouraged to see this desire as normal. But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled. The list of possible interferences is long, but this passage sheds light on a particularly subtle one. The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify. But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be. God’s people today need to develop the same attitude. The point is not to ignore their felt needs but to give highest priority to letting God’s word establish the goals they aim for, not only the means to achieve them. Another obstacle can be difficulty understanding the Bible. Western society suffers increasingly from biblical illiteracy, and the vast differences between the cultures in which Scripture was written and contemporary culture make it seem like alien literature. Like the Levites of , believers should take whatever role they can in helping one another interpret and apply the Bible correctly. Postmodern relativism encourages the idea that one person’s interpretation is as valid as the next person’s, but such approaches ultimately empty Scripture of its meaning. A different idea that leads to a similar outcome is to downplay the gap between the culture in which Scripture was written and the current culture, implying that knowledge beyond the ability to read the Bible in one’s own language is unnecessary for correct interpretation. The obvious refutation of this latter opinion is to invite those who hold it to interpret a passage of Scripture as it was originally written—that is, in one of the biblical languages. At that point, their absolute dependence on those with specialized knowledge becomes clear. It is especially important for church leaders to provide guidance. With so many avenues of ministry in demand, the teaching of the Word itself can be neglected. Yet it is vital, and it is unsurprising that Paul placed such importance on this (). The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy. Of course, it is important to remember that believers have a relationship with Christ and are not merely following a book of rules. But the relationship will never produce its intended happiness unless God’s people desire to do his will. Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven. Illustrating the Text The Bible reveals God’s goals, not just tips on how to achieve our own. Military: Imagine that a new recruit goes to basic training and is told by a raging sergeant to run a mile and do one hundred push-ups. The recruit tells the sergeant, “Thanks for taking time out to train me, but I was really hoping to work on my abs and biceps today; I feel like I’m good on cardio and triceps.” How would that go for the recruit? The army is ready to shape new soldiers to fit its plans and needs; the recruits’ goals may be well and good, but the army isn’t there to coach them through personal goals—it is there to prepare them to defend the best interests of the country. In the same way, the Bible isn’t there to give us helpful tips in reaching our own goals; it is there to reveal God’s goals and to strengthen us to serve his interests. To understand the Bible well, we need the Spirit and one another. Popular Saying: Many of your listeners will be familiar with the African proverb “If you want to go fast, go alone; if you want to go far, go together.” When it comes to studying the Bible and applying it faithfully in everyday life, we can go fast and single-mindedly alone, but we go deeper, further, and richer when we read together. Applying the Text: Invite your listeners to join a small group Bible study. Explain that the best way to read the Bible is in community with others who can help you pray for illumination, listen for God, understand, and apply what is being taught in the pages of Scripture. Doing demands understanding, and understanding demands doing. Family Life: Many parents will have had the experience of admonishing their child about a certain bad manner or behavior, only to hear the child reply, “I know.” For example, a child who just left his coat on the floor is told, “Remember—we need to pick up our own things around here.” The child responds with indignation, “I knooooww!” The irony that is maddeningly obvious to the parent is that the child really doesn’t know that truth; if he or she did, the coat would have been picked up in the first place. Moments later, that same child can push down a sibling, be asked why, and respond with indignation, “I don’t knooooww!” Knowing that never takes the form of doing is just meaningless data on file. Doing that never involves knowing is empty impulse. Healthy knowing bears fruit in doing, and healthy doing finds its direction and meaning in knowing.
What people are attached to and value affects their emotions.Did you catch that? Do you agree?
When the Judeans listen to God’s word, they hear both stories of how he has chosen, saved, and blessed their ancestors and commands they are to keep.
As they listen, they are able to recognize that God has similarly delivered and blessed them by bringing them back to the promised land.
They understand that his commands are intended for their good.
They begin to grasp that the covenant relationship they have with God is the most wonderful possession possible, and they mourn the ways that they have been unfaithful to him.
But the leaders in remind them that God wants them to rejoice, not mourn.
He promises to forgive and restore them. If they truly value their relationship with him enough that the prospect of returning to mutual covenant faithfulness makes them rejoice, then they already have the attitude God desires, and he will not judge them.
Such joy in the Lord is a refuge for them.
Now, this leads to my next thought or question:
Now, this leads to my next thought or question:
“How does one find the joy of the Lord when being wrought by His Hands through His Word?” “How do we display His joy in obedience to His Word?”
“How does one find the joy of the Lord when being wrought by His Hands through His Word?” “How do we display His joy in obedience to His Word?”
Remember, D.L. Moody’s quote… “The Bible was not given for our information but for our transformation.”
Remember, D.L. Moody’s quote… “The Bible was not given for our information but for our transformation.”
Let’s land this plane
Let’s land this plane
The entire Bible highlights the connection between God’s word and the ability to be in relationship with Him through His Son Jesus Christ. Would you all agree?
Israel understood God’s love for them and His plans for them through the revelation preserved in the Old Testament.
The New Testament reveals that eternal life can be received only through hearing the word of Christ and surrendering to Him.
Because God’s word plays such a central role in connecting his people to him, it is only natural that they have a deep desire to know it and order their lives by it.
But although knowing, understanding, and obeying the word of God are natural impulses for believers, sometimes their interest in it can be dulled.
The list of possible interferences is long, but this passage sheds light on a particularly subtle one.
The Bible contains answers to many problems and needs people have, and in self-centered, modern Western culture it is easy for Christians to fall into the trap of seeing Scripture as a set of solutions for the troubles we identify.
But tells the story of a people hungry for God’s word to set the agenda for their lives, whatever that agenda may be.
As a follower of Christ we each need to develop the same attitude.
The result of earnestly seeking to know God’s Word, receiving the necessary help to understand it, and then actually applying it in the real world is joy.
Of course, it is important to remember that as a follower we are to have a relationship with Christ and are not merely following a book of rules.
Remember this final thought...Christians will experience the highest heights of joy only when their true heart’s desire is for God’s kingdom to come and his will to be done on earth as it is in heaven.
Nykolaishen, Douglas J.E.. Ezra, Nehemiah, and Esther (Teach the Text Commentary Series) (pp. 157-163). Baker Publishing Group. Kindle Edition.
Our Bible is not an amulet, a magical charm, but a book to be read, marked, inwardly digested, and translated into life.
—The late Professor J. Philip Hyatt, Vanderbilt Divinity School