Sanctifying the Lord's Day

                                                             Sunday School Lesson
                                
Lesson: Nehemiah 13:15-22                                                                                                 
Golden Text: “And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy” (Nehemiah 13:22).

INTRODUCTION.  Since the creation of the world, God had set aside the seventh day of the week, or the Sabbath Day as a needed rest for mankind and a memorial that God was their Creator and Sustainer.  Now that the Israelites were no longer captives and were free to pursue life as they desired, they were not observing the Sabbath.  They were working, buying, and selling in violation of the Sabbath rules.  Israel had gone into captivity because they did not let the land observe the Sabbaths established for it, and now the people were violating the Sabbath again.  In this week’s lesson we see how Nehemiah handled this situation while demonstrating his legendary leadership skills.

II. THE PROBLEM (Nehemiah 12:27-30).  Background for the Lesson: Nehemiah had come to Jerusalem on a temporary assignment approved by the Persian King Artaxerxes (see Nehemiah 2:5-6).  He spent twelve years as governor in Jerusalem (see Nehemiah 5:14) and then went back to Persia confident that Judah was now stable and spiritually focused.  Some years later, Nehemiah returned to Jerusalem and couldn’t believe what he saw (see Nehemiah 13:6-8).  Most of the people had slipped into the old, sinful practices and habits that had originally led to their exile.  Nehemiah found that Eliashib the priest had converted some storage rooms in the temple into living quarters for a former enemy, Tobiah the Ammonite (see Nehemiah 13:4-7).  Furious about this situation, Nehemiah threw out Tobiah’s possessions and restored those rooms to their proper use (see Nehemiah 13:8-9).  Another problem that Nehemiah found was that the needs of the Levites were being neglected.  The Levites were supposed to be supported by the people’s tithes (Numbers 18:21, 24).  These gifts had not been given to the Levites causing them to neglect their temple service in order to farm their lands to support themselves (see Nehemiah 13:10).  Nehemiah then rebuked the leaders in Judah for allowing this to happen, and he restored the tithes and appointed men to oversee their collection and distribution (see Nehemiah 11-13).  These offenses, especially by the leaders were inexcusable considering that they had recently signed a solemn oath to obey the law and honor temple worship (see Nehemiah 10:1-39).  But their violations of that oath also included desecrating the Sabbath Day.

A. Jews working on the Sabbath (Nehemiah 13:15).  Nehemiah writes in our first verse “ In those days saw I in Judah some treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day: and I testified against them in the day wherein they sold victuals.”  In other words, he found the people working and doing business on the Sabbath Day as if it was any other day.  On the Sabbath Day they were “treading wine presses” meaning they were stomping on harvested grapes to make wine; they were “bringing in sheaves, and lading asses” meaning they were bringing grain into Jerusalem with their donkeys carrying heavy loads; and the loads that the animals carried included “wine, grapes, and figs, and all manner of burdens (loads).”  The people brought all of these goods and many others into Jerusalem to sell on the Sabbath.  Then Nehemiah said that he “testified against them in the day wherein they sold victuals.”  In other words, he warned them against selling “victuals” or food on the Sabbath Day. 

III. THE REMEDY (Nehemiah 13:17-19)

A.  Rebuking the nobles of Judah (Nehemiah 13:17-18). 
1. (vs. 17).  When he saw all the business being conducted on the Sabbath, Nehemiah wrote “Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the sabbath day?”  Strengthened by God’s will, Nehemiah “contended with the nobles of Judah.”  In other words, he rebuked, or confronted the leaders in Judah who should’ve opposed evil, but instead they were part of it (see Ezra 10:14; Nehemiah 5:7; 13:11).  Nehemiah confronted these leaders asking “What evil thing is this that ye do, and profane the sabbath day?”  Judah’s leaders may have thought that conducting business on the Sabbath was necessary for the nation’s economy, but Nehemiah said it was an “evil thing.”  God said the Sabbath was holy (see Exodus 20:8) but they had made it common (see Acts 10:15).
2. (vs. 18).  Here Nehemiah reminded the nobles just how sacred the Sabbath was.  He said “Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.”  Nehemiah reminded these leaders that because their forefathers desecrated the Sabbath God brought “all this evil upon us, and upon this city.”  Of course, when Nehemiah spoke of “all this evil” he was referring to the Babylonian Captivity.From these passages, Nehemiah understood why the Babylonian Captivity took place, but the leaders didn’t. We don’t know if Ezra, who was the nation’s spiritual leader was still alive or not.  He probably had died by this time leaving Nehemiah, the governor to correct the disastrous direction in which God’s people were headed.  Even though neglecting the Sabbath had plenty to do with Judah’s past troubles, Nehemiah also said to the leaders “yet ye bring more wrath upon Israel by profaning the sabbath.”  These noblemen, along with the rest of the people were bringing more of God’s anger against Israel “by profaning the sabbath.”  The word “profaning” here means to pollute.  Yes, God had been merciful to this remnant, but they hadn’t learned anything from their history.  They were walking down a path leading to retribution from God.
B. Closing the gates on the Sabbath (Nehemiah 13:19).  In this verse Nehemiah writes “And it came to pass, that when the gates of Jerusalem began to be dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and some of my servants set I at the gates, that there should no burden be brought in on the sabbath day.”  Being both a wise and practical leader, Nehemiah took things into his own hands.  When darkness began to fall on the city gates before the Sabbath, Nehemiah “commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath.”  As the governor of Judah, he had the authority to do this.  The Sabbath began at sundown or evening on Friday and lasted until sundown on Saturday.  So the gates were closed during that 24 hour period.  Nehemiah even went a step further to make sure no business would be conducted on the Sabbath.  He put some of his own servants at the gates so “that there should no burden be brought in on the sabbath day.”  This refers to any loads of merchandize carried by animals into Jerusalem in order to conduct business. 
IV. THE SEQUEL (Nehemiah 13:20-22)
A. Discouraging the merchants (Nehemiah 13:20-21). 
1. (vs. 20).  This verse gives us the results of closing the gates before the Sabbath began.  Nehemiah writes “So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice.”  On more than one occasion, probably on two separate Sabbaths, merchants camped outside the gates of Jerusalem.  No doubt they did this hoping that the gates to the city would be opened the following morning, or the morning of the Sabbath, and allow them to enter and conduct their business.
2. (vs. 21).  After these merchants had camped outside the gates “once or twice” as indicated  the previous verse, Nehemiah said “Then I testified against them, and said unto them, Why lodge ye about the wall? if ye do so again, I will lay hands on you. From that time forth came they no more on the sabbath.”  These merchants had set outside the gates on two separate week-ends expecting to get in to do business on the Sabbath.  Having enough of this, Nehemiah said “I testified against them” which means that he warned them.  His warning was “Why lodge ye about the wall? if ye do so again, I will lay hands on you.”  In other words, he told them that if they continued to set up camp outside the gate on the Sabbath he would take action against them.  As governor, Nehemiah had the authority to have them removed by force if necessary.  As a good leader, Nehemiah always faced problems head on (see Nehemiah 5:6-7; 13:7-9, 10-11, 23-23) so there was no doubt that he would do just as he said.  The merchants realized that Nehemiah meant business so “From that time forth came they no more on the sabbath.”  From the moment that Nehemiah gave his ultimatum and going forward, none of these merchants came to do business in Jerusalem on the Sabbath day.
B. Appointing Levites as guards (Nehemiah 13:22).  In our final verse, Nehemiah writes “And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy.”  In verse 19, Nehemiah placed some of his own servants to guard the gates on the Sabbath.  Now he went further and commanded the Levites “to keep (or guard) the gates.”  But before they could do this, Nehemiah also commanded that “they should cleanse themselves.”  Since guarding the gates would be to “sanctify the sabbath day” this was a sacred duty and it required ceremonial cleansing for the Levites just as serving in the temple did.  The word “sanctify” means “to set apart unto God.”  Nehemiah wanted the people to know that guarding the gates would keep the Sabbath set apart and holy unto God.  The presence of the Levites would confirm to the people that the Sabbath was to be kept holy.  Nehemiah ended our text with a short prayer asking the Lord to “Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy.”  The phrase “concerning this also” refers to all the actions Nehemiah had taken to ensure the Sabbath would be kept holy.  He wanted the Lord to honor what he had done even though a lot of it was not popular.  But just in case he had acted out of God’s will, he appealed to the “greatness of (God’s) mercy.”  Note: Christians are not required to observe the Jewish Sabbath, primarily because everyday should be holy for us.  However, the early church set aside the first day of the week to remember Jesus’ resurrection by rest and worship (see Acts 20:7; I Corinthians 16:2).
                   
V. Conclusion.  How far are you willing to go to honor God on the Sabbath, or the Lord’s Day in Christianity?  Is gathering with God’s people important enough that you are willing to set aside other activities in order to hear from your God?  Nehemiah believed it was important, and we should too.  The Lord’s Day is a day given to us so that we might be reminded of our identity with Christ.  Furthermore, it was given for our rest, both spiritual and physical.
                                                                                                              
    





  

Dedication of the Wall

                                                             Sunday School Lesson                                          

Lesson: Nehemiah 12:27-36, 38, 43;                                                                                                 
Golden Text: “Also that day they offered great sacrifices, and rejoiced: for God had made them rejoice with great joy: the wives also and the children rejoiced: so that the joy of Jerusalem was heard even afar off” (Nehemiah 12:43). 

  INTRODUCTION.  There are many ordinary situations that happen in our lives that cause us to rejoice in the Lord.  Building the protecting wall around Jerusalem was just that for Israel.  The temple had been built, the worship of the Lord reestablished, and many (though not everyone) of the Jews returned from captivity in Persia.  Now the wall around Jerusalem had been completed and now it was time to mark the occasion with sacrifices, a dedication of the wall, and a feast while God took part by giving them rejoicing hearts.  Our lesson this week reveals how Nehemiah organized one of the greatest dedications in the history of the nation of Israel.

II. PREPARATION FOR THE DEDICATION (Nehemaih 12:27-30).  Background for the Lesson: Nehemiah was the cupbearer for King Artaxerxes (see Nehemiah 1:11) who allowed him to return to Judah to rebuild Jerusalem’s wall (see Nehemiah 2:1-5).  The temple had been rebuilt years before, but the city of Jerusalem still laid in waste and was exposed to invaders, and few people lived there (see Nehemiah 1:2-3; 2:17-18).  Even though there was opposition to rebuilding the walls (see Nehemiah 2:19-20; 4:1-3), the protection of the Lord and Nehemiah’s skilled leadership enabled the Jews to complete it in just 52 days (see Nehemiah 6:15-16).  Now it was time to dedicate the wall.   

A. The participants gathered (Nehemiah 12:27-29). 
1. (vs. 27).  After listing the names of the priests who returned to Jerusalem with Zerubbabel and Jeshua, as well as a genealogy of the priests and the Levites (see Nehemiah 12:1-26) Nehemiah writes “And at the dedication of the wall of Jerusalem they sought the Levites out of all their places, to bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, and with harps.”  Nehemiah says that they first “sought the Levites out of all their places.”  In other words, Levites were sought out from all the various places where they were living in Judah.  Note: The Levites didn’t have a tribal inheritance in Israel like the other eleven tribes.  They were scattered throughout the territories of the other eleven tribes of Israel.  Originally, forty-eight cities were designed for their use (see Numbers 35:2).  But now, some of the Levites now lived in Jerusalem (see Nehemiah 11:18), but many still lived in the countryside and came to the city only when required to perform their temple duties.  Since the people would “keep the dedication with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, and with harps,” Levites were needed because they were the temple musicians and singers.  They would play three different instruments, cymbals, psalteries, and harps.  All three of these instruments were normally used for religious ceremonies (see I Chronicles 15:16, 28).  “Psalteries” were large harps with twelve strings and the “harps” were really lyres which were smaller than the psalteries having four to ten strings.   The word “thanksgivings” here comes from a Hebrew word that has been translated “companies of them that gave thanks” (see Nehemiah 12:31, 38).  We could also translate it as “thanksgiving choirs.”  The people of Judah had good reason to give thanks.  The wall was completed, their enemies had been put down, and once again many people inhabited Jerusalem.  Of course, the Lord supervised the whole project.
2. (vs. 28).  Nehemiah continued to write “And the sons of the singers gathered themselves together, both out of the plain country round about Jerusalem, and from the villages of Netophathi.”  The “sons of the singers” were descendents of those who had long served in the temple service.  David had established these families after bringing the Ark of the Covenant to Jerusalem (see I Chronicles 15:1-3,15, 16-22; 25:1-7), and throughout the years after that they carried on the tradition of serving in the temple.  These singers came from “out of the plain country round about Jerusalem,” which was the rural area in southern Israel and from the villages of Netophathi.”  Netophah was a town south of Jerusalem and Bethlehem.  The “villages of Netophathi” refers to the villages around the city of Netophah.  Some Levites lived there even before the Captivity (see I Chronicles 9: 14, 16) and a small number of people repopulated it after the Captivity (see Ezra 2:22; Nehemiah 7:26).
3. (vs. 29).  This verse says that other Levites came “Also from the house of Gilgal, and out of the fields of Geba and Azmaveth: for the singers had builded them villages round about Jerusalem.”  The phrase “house of Gilgal” probably refers to Gilgal which was a place near Jericho where the Israelites first set up camp after crossing the Jordan (see Joshua 4:19-20).  It was also where Saul was later crowned king (see I Samuel 11:15).  Finally, some Levites came from “the fields of Geba and Azmaveth” meaning in that region.  “Geba” was in the tribal lands of Benjamin about six miles north of Jerusalem.  Joshua designated it as a town for priests (see Joshua 21: 2-4, 17; I Chronicles 6:54, 60) and it was one of the areas newly repopulated by the returning Exiles (see Ezra 2:1-2, 26; Nehemiah 11: 20, 31).   “Azmaveth” was about five miles northeast of Jerusalem bordering on the lands of Judah and Benjamin.  A small number of returning exiles also lived there (see Nehemiah 7: 6-7, 28).  Thus, these Levitical singers lived in “villages round about Jerusalem.”  They were not far from the city, but were scattered to the south, east, and north of Jerusalem. 
B. The participants purified (Nehemiah 12:30).  Nehemiah continues to write “And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall.”  Before the dedication and the time of rejoicing could take place, there was a need for purification or cleansing.  First the “priests and the Levites purified themselves” then they “purified the people,” and finally they purified “the gates, and the wall.”  According to the law, in order to carry out their duties, the priests and Levites had to undergo purification, or cleansing from ceremonial defilement or uncleanness (see Exodus 29:4; Numbers 8:5-8).  The Israelites worshipped a holy God so it was essential for them to experience ceremonial purification or cleansing before they could worship.  Even though this purification was outward, it symbolized a spiritual cleansing.  “Purification” often included the washing of the body and clothes with water (see Leviticus 15:4-13).  The “gates and the wall” were probably purified with the blood of sacrifices.  Note: The Mosaic Law recognized and detailed purification rituals for three distinct categories of uncleanness or defilement.  These were leprosy (see Leviticus chapters 13-14), sexual discharges (see Leviticus chapter 15) and contact with a dead body (see Numbers 19:11-19).  By the time of Jesus, the Jewish religious leaders had added more regulations to the laws of purification, making them a burden to the people.  Jesus denounced those rituals, teaching that defilement and uncleanness came from within, or the inner motives of the mind and heart (see Mark 7:14-23).  He taught that genuine purification is only possible by following Him and heeding His Word (see John 15:3).  The New Testament does not give any requirements for ritual purification for the Christian.  However, since our God is holy our lives should also be pure from the defilement of sin (see Romans 12:1-2; Titus 2:11-14; I Peter 1:15-16).  If we do allow ourselves to be defiled by sin, sincere confession will bring God’s cleansing (see I John 1:9).  In addition we are to cleanse and purify our hands, heart, and mind (see James 4:8).    
III. PROCESSIONS IN THE DEDICATION (Nehemiah 12: 31-36, 38)
A.  The procession on the right (Nehemiah 12:31).  At this point Nehemiah tells us what part he personally played in the dedication.  He wrote “Then I brought up the princes of Judah upon the wall, and appointed two great companies of them that gave thanks, whereof one went on the right hand upon the wall toward the dung gate.”  The “princes of Judah” refer to the Jewish leaders.  After the Captivity, “Judah” was used to identify the whole nation of Israel, not just the tribe of Judah (see Ezra 10:7; Nehemiah 5:14; 6:7; 12:44).  Nehemiah led these leaders to the top of the wall to participate in the dedication processions.  He then “appointed two great companies of them that gave thanks.”  In other words Nehemiah chose two large groups of singers, or thanksgiving choirs.  The first group was to proceed “on the right hand upon the wall toward the dung gate.” 
B. Leaders of Judah participate (Nehemiah 12:32-34).  In these verses, Nehemiah describes the order of the procession.
1. (vs. 32).  Nehemiah said that “And after them went Hoshaiah, and half of the princes of Judah.”  Following the singers who marched on the right side of the wall (see verse 31), was “Hoshaiah, and half of the princes of Judah.”  We don’t know anything else about “Hoshaiah” however, there is another Hoshaiah mentioned in Jeremiah 42:1 and 43:2, but he lived almost 200 years before Nehemiah’s time.  His name being listed first here may indicate that “Hoshaiah” was a prominent leader.  Marching along with “Hoshaiah” were “half of the princes of Judah” meaning half of the leaders of Judah.     
2. (vs. 33).  Nehemiah continues to write “And Azariah, Ezra, and Meshullam.”  These three men were included in the group led by Hoshaiah.  The “Ezra” mentioned here is probably not the priestly scribe Ezra who led the second group of returning captives back to Judah.  That Ezra is mentioned in verse 36.
3. (vs. 34).  Also included in the group led by Hoshaiah were “Judah, and Benjamin, and Shemaiah, and Jeremiah.”  The names “Judah, and Benjamin” in this verse were the names of individuals not the tribes of the same names.  The “Jeremiah” mentioned here is not the prophet Jeremiah who lived almost 200 years before Nehemiah.  The Scriptures don’t tell us anything more about these leaders.
C. Priestly musicians involved (Nehemiah 12:35-36).
1. (vs. 35).  In this verse, Nehemiah writes that coming after the singers and leaders mentioned in verses 31-34 were “certain of the priests' sons with trumpets; namely, Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph.”  The phrase “certain of the priests' sons” refers to those priests chosen to play instruments during this march.  The “trumpets” they played were not ram’s horns, but were long silver instruments like those used in the wilderness to call the people together when breaking camp (see Numbers 10:1-8), to call Israel to battle, and to announce their festivals (see Numbers 10:8-10).  Blowing these trumpets was always reserved for the priests (see Numbers 10:8).  The first trumpet playing priest Nehemiah named from this group was “Zechariah” whose lineage is traced back to “Asaph” as seen by identifying him “as the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph.”  Asaph was a Levite who oversaw worship music in the days of David and Solomon (see I Chronicles 16:4-5; 25:1; II Chronicles 5:12).  Over the centuries, Asaph’s descendents which included “Zechariah” in this verse, continued that musical calling.  This “Zachariah” is not the prophet Zachariah who was the son of Berechiah not Jonathan as mentioned in this verse (see Zachariah 1:1).
2. (vs. 36).  In this verse Nehemiah said that accompanying Zechariah were “his brethren, Shemaiah, and Azarael, Milalai, Gilalai, Maai, Nethaneel, and Judah, Hanani, with the musical instruments of David the man of God, and Ezra the scribe before them.”  The term “brethren” here probably refers to members of the same musical group not necessarily his biological brothers.  These eight men who are named are said to be playing “the musical instruments of David the man of God.”  This phrase indicates that some of these musicians played instruments other than trumpets (see I Chronicles 15:16; II Chronicles 29:26: Nehemiah 12:27).  David is here called “the man of God” because he was so devoted to the worship of the Lord God of Israel.  The last part of this verse says “and Ezra the scribe before them.”  This means that Ezra was behind the singers, but in front of those mentioned in verses 32-36.  His position in this procession shows how highly he was respected and esteemed as a spiritual leader (see Ezra chapters 8 and 9; Nehemiah chapter 8).  Nehemiah was the governor (see Nehemiah 5:14-16) in Judah, but Ezra was the spiritual leader and deserved this place of honor in the procession.
D. The procession to the left (Nehemiah 12:38).  Up to this point, Nehemiah has discussed the group led by singers marching on the right of the wall.  In this verse he speaks of the second group of marchers.  Nehemiah wrote “And the other company of them that gave thanks went over against them, and I after them, and the half of the people upon the wall, from beyond the tower of the furnaces even unto the broad wall.”  The phrase “the other company of them that gave thanks” refers to the singers as in verse 31.  According to verse 37 which is not part of our printed text, the first group of singers followed by Ezra and the rest of the procession marched to the right and met up with the second group who marched on the left side of the wall.  The phrase “went over against them” means that the second group of marchers met up with the first group and the procession continued to the “broad wall.”  Nehemiah stated that he came after the singers indicating that he had the same position in this second group that Ezra had in the first group.  Nehemiah walked “after them” or behind the singers but in front of “the half of the people upon the wall.” 
IV. SIGNIFICANCE OF THE DEDICATION (Nehemiah 12:43).  Verse 39 describes the rest of the march that ended at the prison gate, or the gate of the guard.  At that point, the two groups of singers, or choirs took their places in the house of God, along with Nehemiah, half of the leaders, and the priests.  The singers sang loud while being directed by Jezrahiah (vss. 40-42).  Now, our last verse says “Also that day they offered great sacrifices, and rejoiced: for God had made them rejoice with great joy: the wives also and the children rejoiced: so that the joy of Jerusalem was heard even afar off.”  This dedication service ended in the temple service with the choirs singing loud, meaning that their voices could be heard.  Then the priests “offered great sacrifices” or a large number of sacrifices.  They also “rejoiced” because “God had made them rejoice with great joy.”  The fact that God had given the people “great joy” is seen in the completion of the wall, the city secure from its enemies, and they could joy in knowing that they were able to come together and complete a major effort.  But they realized that it was the Lord who directed it all.  Not only did the priests and singers rejoice, but “the wives also and the children rejoiced: so that the joy of Jerusalem was heard even afar off.”  The women and children of the heads of households also rejoiced and they could be heard from far away.  God has done great things for us as well.  Let us, like Judah magnify His name in all that we do so He can be glorified.
                               
V. Conclusion.  When we have a grateful and worshipful heart, we will have many opportunities to praise the Lord and thank Him for anything and everything He does.  Even when something seems not to turn out right, it might present a lesson to be learned.  The apostle Paul admonishes “In everything give thanks: for this is the will of God in Christ Jesus concerning you” (I Thessalonians 5:18).  Of course we thank God for the blessings we enjoy, but we should also thank Him for the trials that make us strong in our faith.  We don’t rejoice because of our successes but because of God’s goodness.  He protects us and provides our daily needs just as He did for those who had returned to Jerusalem.  There would be no return from captivity, no temple and certainly no wall without the hand of God being upon Israel and its leaders (see Ezra 8:22, 31).  For sure, the hand of God is upon us as well.
                                                                                                              
    

Corporate Confession of Sins

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The Festival of Booths

                                                            Sunday School Lesson

                                            

Lesson: Nehemiah 8:13-18                                                                                                
Golden Text: “And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness” (Nehemiah 8:17).


INTRODUCTION.  God’s people had returned to the Promised Land after seventy years in captivity.  They had rebuilt the temple and reinstituted the sacrifices and temple worship which brought them joy.  Now they read the Law publicly and began to obey the Lord understanding that His commands were for their instruction and for their good.

 II. THE INCENTIVE FOR THE FESTIVAL (Nehemiah 8:13-15).  Background for the Lesson: This week’s lesson takes place about a hundred years after the first group of Jewish exiles returned to Judah under Zerubbabel in 538 B.C.  A second group of Jews returned to Judah led by Ezra in 458 B.C.  In 445 B.C., Nehemiah, who was king Artaxerxes’ cup bearer (see Nehemiah 1:11), was allowed to return to Jerusalem from captivity in Persia to rebuild Jerusalem and the walls in particular (see Nehemiah 2:3-5, 17).  Even though he was faced with outside opposition, he organized the Jews into a unified group to rebuild the wall and protect the workers.  In only fifty-two days, the wall was completed on the twenty-fifth day of the sixth month of Elul (see Nehemiah 6:15).  Nehemiah then organized a city government and came up with a plan to repopulate Jerusalem (see Nehemiah 7:1-5).  Then on the first day of the seventh month Tishri, all the people gathered together to recommit themselves to God’s laws.  They asked Ezra, the scribe, to read from the law and the Levites assisted him in explaining it to the crowd (see Nehemiah 8:1-8).  Our lesson begins on the day after Ezra read the law to the people.   
A. The study of the law (Nehemiah 8:13).  In this verse, Nehemiah wrote “And on the second day were gathered together the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law.”  The phrase “on the second day” refers to the day after Ezra read the law to the people.  After Ezra spent most of the day reading the law to them, Nehemiah sent them home and the next day he gathered a select group which included “the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law.”  The group identified as the “chief of the fathers of all the people” were the heads of households in Israel who were responsible for guiding their families in God’s law (see Deuteronomy 6:6-9).  Therefore it was very important that they thoroughly understood God’s Word.  “The priests, and the Levites” were the teachers of the law, so it was particularly important for them to thoroughly understand the law themselves.  You can’t teach what you don’t understand.  These three groups came back to Ezra the day after he spoke to the crowd so that they could “understand the words of the law.”  As a skilled teacher and well versed in the law, Ezra was the right choice to give the leaders and the people an understanding of the Law of Moses.  The leaders in particular needed to know how God’s principles could be applied to their lives as well as those under their care.  As believers, we too need to so “hunger and thirst after righteousness” (see Matthew 5:6) that we will seek every opportunity to digest God’s Word.
B. The command regarding a festival (Nehemiah 8:14-15).
1. (vs. 14).  Here Nehemiah continues to write “And they found written in the law which the Lord had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month.”  As Ezra explained the law to these leaders, they discovered that “the Lord had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month.”  Moses is called the lawgiver but it was God who spoke to Moses and gave him the law that he passed on to the Jews (see Leviticus 23:1, 23, 33; 24:1).  This means that every commandment and statute Moses gave to the Israelites came from God.  One of the commandments that they discovered during Ezra’s teachings was that “the children of Israel should dwell in booths in the feast of the seventh month.”  This feast is called the “Feast of Booths” and also the “Feast of Tabernacles.”  It was one of three feasts that God commanded the Jews to celebrate each year.  The other two were The Feast of Unleavened Bread (also called Passover) and the Feast of Weeks or Pentecost (see Exodus 23:14-17; Deuteronomy 16:16-17).  The Feast of Booths or Tabernacles reminded Israel of their wilderness wanderings when they lived in hand-made shelters (see Leviticus 23:41-43).  It was to be celebrated in the “seventh month” which was Tishri, and began on the fifteenth day, and would last seven days.  The Feast of Tabernacles or Booths is also called the Feast of Ingathering (see Exodus 23:16).   
2. (vs. 15).  Continuing to refer to the Feasts of Booths, Nehemiah wrote “And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.”  No doubt, Nehemiah was thinking about the instructions given in the law on how to prepare for the Feast of Tabernacles (see Leviticus 23:40).  In accordance with God’s law, and in preparation for the feast, Nehemiah directed the leaders to “publish and proclaim in all their cities, and in Jerusalem.”  In other words, the leaders were to broadcast throughout Jerusalem and the surrounding cities for the people to gather limbs and branches “to make booths, as it is written.”  The phrase “as it is written” refers to the original command to build booths (see Leviticus 23:42).  Scripture does not give any detailed instructions on how the booths were to be constructed, but since the people were to live in them for seven days, it seems reasonable that they had to be large and strong enough to accommodate families for a full week.
III. THE CELEBRATING OF THE FESTIVAL (Nehemiah 8:16-18)
A.  The booths constructed (Nehemiah 8:16-17). 
1. (vs. 16).  This verse says “So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.”  The decision to celebrate the Feasts of Tabernacles was made on the second day of the month (see Nehemiah 8:13) giving the people about two weeks to prepare for it.  According to the law, it was to be celebrated in the place that the Lord would choose which was Jerusalem (see Deuteronomy 16:15).  Most of the people lived outside the city, so they had to travel to Jerusalem and build their booths there (see Nehemiah 7:4).  Referring to the branches to be used in constructing the booths, Nehemiah wrote that “the people went forth, and brought them, and made themselves booths.”  Those Jews who lived within Jerusalem, built their booths on the roofs of their homes.  Typically, the houses in the Middle East had flat roofs (see Joshua 2:6; II Samuel 11:2; Mark 2:4; Acts 10:9) which were large enough to handle the booths.  Some booths were built “in their courts” referring to the open courts around the houses which also provided space for booths.  Some booths were set up “in the courts of the house of God.”  The second temple that the returning Jews had rebuilt had two courts.  The inner court was for the priests and they built their booths there.  The outer court was open to the public so families coming from the countryside could use that space.  Those who came from farther away set up their booths “in the street of the water gate, and in the street of the gate of Ephraim.”  The “street of the water gate” refers to the square near the “Water Gate” that was located on the eastern side of Jerusalem.  It would appear that this square must have been spacious especially since Ezra addressed the people of Judah there (see Nehemiah 8:1, 3).  Therefore, it no doubt had enough space for many booths.  “The street of the gate of Ephraim” led out of the city toward the territory of Ephraim (in the north) which had been part of the former Northern Kingdom of Israel.  It also had a large square where booths could be built.  
2. (vs. 17).  In this verse Nehemiah writes “And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.”  Nehemiah gives us a summary statement indicating that this festival was celebrated by everyone who returned to Judah from captivity.  They all “made booths, and sat under the booths” thus obeying what the law commanded.  Then Nehemiah comments that “since the days of Jeshua the son of Nun unto that day had not the children of Israel done so.”  It would appear from this statement that the Feast of Booths had not been celebrated in Israel since the time of Joshua some nine hundred years earlier.  However this cannot be the case because this feast was observed when Solomon dedicated the first temple (see II Kings 8:65-66; II Chronicles 7:8-10) and in the first year that the exiles returned from captivity when the altar was rebuilt (see Ezra 3:4).  When Nehemiah made this comment, he may have been referring to the manner in which this feast was celebrated not the last time it was celebrated.  He said “there was very great gladness.”  Since the temple, Jerusalem, and the walls had been rebuilt, and there was a new zeal for God’s Word (see Nehemiah 8:1-9, 13), there was reason for the people to rejoice with “very great gladness” as previous generations had not. 
B. The law read (Nehemiah 8:18).  Our final verse says “Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, according unto the manner.”  Ezra read from the law of God “from the first day unto the last day” or each day of this feast.  This reading of the law was not commanded to be done every year, but every seventh year that this feast was observed (see Deuteronomy 31:10-13).  The Jews “kept the feast seven days; and on the eighth day was a solemn assembly, according unto the manner.”  The law commanded that the feast be celebrated for seven days (see Leviticus 23:34), but the eighth day was not really part of the feast.  It was added to be a time for a “solemn assembly” when no work could be done.  This eighth day was in essence a closing ceremony to remind the people that the previous seven days of celebration should be seen in the context of worshipping God.  Note: As Christians, we are not commanded to keep the Feast of Tabernacles today, but we can learn from it.  First, as a harvest festival, it should remind us that everything we have and enjoy comes from the Lord.  Second, as a reminder of the wilderness years, this feast assures us that even in lean times God supplies our needs.  We should be grateful for both of these.
                        
IV. Conclusion.  This week’s lesson has been a simple and direct example from history of the way to respond to the Word of God and enter into a place of blessing.  The people gladly did as they were taught by the Scriptures and honored the Lord in remembering His goodness to their ancestors.  We need to concentrate on honoring the Lord and letting Him give us His joy.  Attempts to gain joy by human means will not lead to any true spiritual blessing.