all the people gathered together as one man to the open place that was before the water-gate; and they spoke to Ezra the scribe to bring the book of the law of Moses, which Jehovah had commanded Israel.
The wall was up. The people had settled in their cities. Then the whole nation gathered in the open square before the Water Gate — not to celebrate the building, but to ask for a book. What they asked for shaped the rest of the chapter.
No leader organised this from a platform. The desire started in the crowd and moved toward the teacher.
All the people gathered together as one man, and their simple-hearted desire was to hear the word of God. Ezra did not speak to them; they spoke to Ezra, "to bring the Book of the Law of Moses that the LORD had commanded Israel." God's own account of them is very moving. They were eager to understand and not only to hear. They were reverent, and they also fell under the rebuke of the word. They listened, not with attentive ears only, but with a stricken conscience.
The date matters. The first day of the seventh month was the feast of trumpets. Yet Scripture records no trumpets here — only reading.
The first day of the seventh month was the feast of the blowing of trumpets (Lev. 23:24; Numbers 29:1), a figure of the restoration of Israel in the last days... Scripture does not record whether the trumpets were blown here, and that silence is significant. "They told Ezra the scribe to bring the Book of the Law of Moses that the LORD had commanded Israel." When everything is in confusion through neglect of the word of God, the first thing to restore is not the feasts. It is the authority of the Scriptures over the conscience.
Another writer reads the silence the same way, and explains why the joy of that feast had to wait.
Yet here in Nehemiah there is no mention of trumpets. Why is this the case? Is it not because true joy could not be restored to Israel apart from their hearing the Word of God? So at this time God would occupy them with hearing His Word, apart from the trumpets.
Did this gathering include only the people living inside the new walls?
Notice that "all the people" — not only those inside the city — took part in this movement... This matters, because some readings of the Book of Nehemiah force a distinction between those inside the city and those outside. The picture will not allow that for a moment. The people, whether inside the walls or outside, were "one" and gathered together "as one man." The walls were there to protect the house, not to divide the people.
The place they chose carries its own message.
In the Water Gate we have the thought of the ministry of the Word of God in its refreshing character. And "the open place" suggests freedom of movement, in subjection to that Word.
The people asked for a book, and that brought a forgotten teacher back into view.
Ezra never appears earlier in this book, yet he is the one they turn to in their present need... In a time of general backsliding, confusion and ruin, no one wanted the teacher of the law, and so Ezra had dropped out of notice. Now there was some revival, and a desire for the word of their God, and the people remembered Ezra and called for his service. Happy is the servant who thinks nothing of himself, who can step back when there is no need of him, and come forward when the people want him again!
One writer turns this moment into a rule that holds in every age.
And as a united people they had but one desire, to hear the law of Moses, which the Lord had commanded to Israel. They gave orders to Ezra that he should bring the book of the law. This the people knew was the Word of the Lord, and for this they hungered. Every true revival must begin with the Word, and in believing submission to what the Lord has said. So it has been in all the great revivals of the past, and so it will be in the future.
Another writer names a second mark that goes with hunger for the Word.
These two things, worship and interest in the Word, will always characterise an enduring revival according to God, I am sure. The need to be established on the books of Moses fills all these chapters of Nehemiah (see Neh. 8:1, 14, 18; 9:3; 10:34; 13:1).
- Hunger — the appeal rose from the people themselves; they spoke to Ezra, not Ezra to them.
- Order — not feasts first, but the authority of Scripture over the conscience; the trumpets stay silent and the reading begins.
- Unity — "as one man" includes those inside the walls and outside; walls guard the house, they do not split the people.
- Servant — Ezra had dropped out of notice; when the people wanted the Word again, he was ready.
- Revival — every real awakening starts here, at the Water Gate: the Word heard, obeyed, and joined to worship.
And Ezra the priest brought the law before the congregation, both of men and women, and all that could hear with understanding, on the first day of the seventh month.
Nehemiah 8 opens with the walls finished and the people asking for the book of the law of Moses. Verse 2 names who brought it, who came to listen, and on what day — the marks, commentators say, of a real revival.
The date matters. On the first day of the seventh month Israel was to blow trumpets. The account says nothing about trumpets — only about a book.
The first day of the seventh month was the feast of the blowing of trumpets (Lev. 23:24; Numbers 29:1), a picture of Israel's restoration in the last days... The account does not record whether the trumpets were blown this time. That silence is significant. The people asked Ezra the scribe to bring the book of the law of Moses, which the Lord had commanded. When everything is in confusion because God's word has been neglected, the first thing to restore is not the feasts. It is the authority of the Scriptures over the conscience.
Ezra had been in Jerusalem for years without taking the lead. He steps forward here only because the people ask him to.
His ministry was vital for the returned remnant. Even so, he did not put himself forward until the rebuilding was finished. And even then he was not the one who asked for such a prominent place. When the people gathered "as one man" in the open square in front of the water gate, they told Ezra "to bring the Book of the Law of Moses" (v. 1).
Ezra's name comes up again and again in the chapter. The people's attention settled somewhere else.
Although Ezra is named here several times, it says, "the ears of all the people were attentive to the Book of the Law." It was God's commandment that had its effect on the people. God used the servant, but the people's thoughts went to the law itself.
The verse names men and women together. Commentators see no dividing of the hearers into classes.
The congregation was made up of "both men and women and all who could understand what they heard" — that is, we judge, all the children who were old enough to take in what was read. So there was no division into classes. Men, women and children were not taught separately. All were together, forming the congregation of the Lord.
Later Jewish teaching would not have granted women and the young this standing.
Again, we notice that the teaching of the rabbis had not yet taken hold — the teaching that put a slur on women and children, until the Lord won back their place in spiritual things. For Ezra read the law in front of "both men and women and all who could understand what they heard" (who might be quite young in years).
The qualification for being in the crowd was not age or office but the capacity to take in what was said.
The whole congregation gathers together to hear the reading of the law: both men and women, and even those with intelligence, that is to say, children capable of understanding what was read. Thus God made provision, in a touching way, so that even young children might profit from His Word.
Others put the same point more broadly: the Bible has business with anyone whose mind can follow it.
Ezra the priest had been in Jerusalem for many years. Now he was called on to bring the book of the law of the Lord and read it aloud to everyone — both men and women, and indeed all who could understand it. That must have included even older children. The word of God concerns everybody who has a mind capable of understanding it.
The place where they gathered fits what happened there.
This was no 20 minute sermon. The reading of God's Word ran from morning until midday, and all the people listened closely to what the Book of the Law said (v. 3). It took place in front of the water gate, for water is a symbol of the Word of God (Eph. 5:26). We need it every day of our lives, both for drinking and for cleansing.
What the people wanted, before anything else, was to hear what God had said.
And as a united people they had but one desire, to hear the law of Moses, which the Lord had commanded to Israel... Every true revival must begin with the Word, and in believing submission to what the Lord has said. So it has been in all the great revivals of the past, and so it will be in the future. The great need today is "back to the Bible" — to listen to its message as the message of God.
- The day — Israel's trumpet feast passes without a trumpet. When everything is in ruins, God's word regains its authority before any ceremony returns.
- The book — the people asked for it and Ezra brought it. The servant stayed in the background, and every eye was on the law itself.
- The congregation — men, women and children stood together: no separate meetings, no one left out.
- The understanding — one test decided who belonged: could you take in what was read? That made room even for children.
- The hunger — a real revival starts where people want God's Word and will listen to it for hours.
And he read in it before the open place that was before the water-gate from the morning until midday, in presence of the men and the women, and those that could understand. And the ears of all the people were [attentive] to the book of the law.
The people themselves asked for the book of the law, and this verse records what followed. Two questions stand out: what book held a whole crowd from dawn to noon, and why did they stay?
Some question whether the book Ezra read was the whole law of Moses — the five books that open the Bible.
There is no valid reason to doubt what Ezra brought before the people. The book of the law of Moses was the Pentateuch, which the Jews call Torah, the law.
The reading took place in an open square before one gate. Commentators see meaning in the spot.
This took place in front of the water gate, because water is a symbol of the Word of God (Ephesians 5:26). We need it every day of our lives, both for drinking and for cleansing.
The verse names men, women, and those who could understand — and that list is deliberate.
The congregation was made up of "the men and the women and those who could understand." That is, we think, all the children who were old enough to grasp what was read. So there was no division into classes. Men, women, and children were not taught apart. All were together as the congregation of the Lord.
The youngest listeners were not overlooked.
So God made provision, in a touching way, so that even young children might profit from His Word.
Daybreak to noon is about six hours, and the crowd stood for all of it. One writer turns that into an uncomfortable question.
This reading, and the attention given to it, lasted about six hours. That is a long time to stand. How many of us spend six hours reading the Bible in one day, and then the next day are eager for more? Of course it is not always possible to read for six hours at a stretch. But the point is that these people had the time, and they used it.
Ordinary crowds do not last that long. One writer explains what was different.
In ordinary times, then as now, it would be impossible to keep people listening so long to a simple reading of the Scriptures. But there are seasons when the Spirit of God is truly at work after widespread decline. Then the saints always turn back to the Bible with fresh eagerness. They never grow tired of reading, or listening to, the truths that have been used to stir their souls.
Ezra is the obvious figure here. He is named, and he does the reading. Yet the verse does not say their ears were attentive to Ezra.
Although Ezra is named here several times, it says, "and the ears of all the people were attentive to the Book of the Law." It was the commandment of God that had its effect on the people. The servant was used, but their thoughts were directed to the law itself.
Attention was not the whole of it. Their hearing went deeper than their ears.
The account God gives here is very moving. They were eager to understand as well as hear. They were reverent, and they also fell under the rebuke of the Word. For they listened not with attentive ears only, but with a conscience that was struck.
No one organised this from the top down. The people asked; Ezra responded.
All the people gathered together as one man in the square before the water gate. That place suggests the cleansing and refreshing power of the Word. As a united people they had only one desire: to hear the law of Moses, which the Lord had commanded Israel. They told Ezra to bring the book of the law. The people knew this was the Word of the Lord, and they hungered for it. Every true revival must begin with the Word, and with believing submission to what the Lord has said.
The same writer adds a summary of the need in every generation: "The great need today is 'back to the Bible' — and to listen to its message as the message of God."
- Place. They met before the water gate, and water pictures the Word — needed every day, both to drink and to wash.
- People. Men, women, and every child old enough to follow were there. No group was taught apart, and even the young were meant to profit.
- Patience. Six hours on their feet, never tired of the Word — people who had the time and used it.
- Priority. Ezra was named, but their ears were on the law itself. The servant was used; the Word did the work.
- Penetration. They listened with more than attentive ears; their consciences were struck. That is where every real revival begins — the Word first, then submission to it.
And Ezra the scribe stood upon a high stage of wood, which they had made for the purpose. And beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkijah, and Maaseiah on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddana, Zechariah, Meshullam.
The scene is an open square in Jerusalem, the wall finished, and the whole people asking for the book of the law. Verse 4 stops on details that look small: a wooden stand built for the day, and thirteen named men at Ezra's shoulders. Commentators find in them a picture of how God's people give His word its place.
The stand had a plain purpose. A crowd that size had to see the reader and hear him. One writer notes that purpose, and the honour God gave the men who stood beside Ezra. His older translation says "pulpit" where the ESV says "a wooden platform":
First, we are told that Ezra "stood upon a pulpit" (or tower) "of wood, which they had made for the purpose." The aim, just as today, was that everyone in the congregation could see him and hear him. Six men stood beside him on his right hand, and seven on his left. The Spirit of God has kept their names on record, for it was a memorable day, and the privilege given to them of standing by Ezra was great.
That day still teaches anyone who reads and explains the Bible to others.
This public reading was a great occasion. It gives us valuable instruction, above all for those who minister the word in public. Ezra stood on a platform, so that both he and the book he read from were in full view of the people. Others helped to make the meaning plain to all who listened.
Ezra stood high, and the book stood higher — opened above the heads of the crowd. One writer compares the scene with King Josiah:
As Josiah had done before him (2 Kings 23:3), Ezra stood on a raised platform, with the elders, or chief fathers, at his right and at his left. With a solemn gesture he opens the book in the sight of all the people and above their heads. So he gives the law the place of authority that belonged to it. Then he blesses Jehovah, the great God. It was in this book that God had revealed Himself and claimed their obedience.
A long list of names is easy to skip. Yet one writer sees God's own approval in the fact that Scripture keeps them.
They read the word of God clearly and gave the sense, so that the people might understand the reading. And God showed His approval of this return to His word by recording the names of those who had a special part in this work. Some stood with Ezra and turned to God in praise when the book was opened; others read the word and gave its sense (4-8).
Commentators read the arrangement in different ways. One finds a picture of shared service in the numbers themselves:
Ezra stood on a wooden platform, made for this purpose, so that all the people could see him and hear his voice. Six men stood at his right hand, making 7 with Ezra himself, and seven at his left. This symbolizes complete fellowship, for 14 is 7 x 2. Seven is the complete number, and two speaks of testimony or fellowship.
Another writer says the men shared the reading itself, and finds meaning in their names:
Alongside of Ezra were thirteen men; in all, counting in Ezra, fourteen men faced the people. They probably took turns in reading from the law. Their names are interesting if we look at their meaning: Mattithiah (gift of the LORD); Shema (hearing); Anaiah (answer of the LORD); Uriah (the LORD is Light); Hilkiah (portion of the LORD); Maaseiah (work of the LORD); Mishael (who is as God is); Malchijah (King is the LORD); Hashum (wealthy); Hashbaddanah (esteemed by judging); Zechariah (the LORD remembers); Meshullam (reward). These names point to the Word itself.
- Built — they made the platform "for the purpose," so the whole congregation could see Ezra and hear the book read.
- Raised — Ezra stood high so the opened book could be held above the people. That gave the law the place of authority which belonged to it.
- Shared — thirteen men stood at his right and left, and they probably took turns reading. The work of the word was never one man's alone.
- Recorded — God kept every name. That was His approval of the men who brought His people back to His word.
- Applied — the pattern still guides public ministry: the speaker in view, the book at the centre, helpers ready to make the meaning plain.
And Ezra opened the book in the sight of all the people, for he was above all the people; and when he opened it, all the people stood up.
Ezra opened a scroll on a wooden platform, and a whole nation rose to its feet. Why did the crowd stand, and why did the reader need a height?
This reading came after the people had returned to the land and taken their true place before God. One writer sees that setting as the reason the law could finally take hold.
Notice, friends: they studied, learned, and profited from the law of the Lord after they had found themselves in their true position. You will never find that men grow in knowledge while in a false position. No doubt they may learn enough of the gospel to bring their souls to God. They may learn certain moral duties too, and we must thank God for it. But never expect understanding of the mind of God unless you are where God would have you be.
Another writer puts the principle in one line for God's people now.
The abounding evils demand separation, and separation makes obedience to the word of God possible.
Ezra stood above the crowd for a plain, practical reason.
First, Ezra stood on a wooden platform, or tower, which they had made for this purpose. The aim, as in our own day, was that the whole crowd could see and hear him.
The height made Ezra easy to see. The crowd's attention went elsewhere.
Ezra is named here several times. Yet the verse says, "the ears of all the people were attentive to the Book of the Law." It was the commandment of God that had its effect on the people. God used the servant, but the people's thoughts went to the law itself.
Everyone rose the moment Ezra opened the scroll. That reaction had a history. The Lord had first spoken those same words at Sinai, the mountain where He gave Israel His law.
This was no mere form, for the book Ezra opened was the voice of the living God to the people, and they acknowledged it as such by reverently standing. The Lord had first spoken its words at Sinai, "out of the midst of the fire." Israel had trembled before the holy One who spoke them, and begged that He would not speak that word to them any more. Those who now stood before Ezra were bound to remember all of it. So they stood up, as in the presence of their God.
What they believed about the scroll shaped what they did with their bodies. One writer draws a sharp contrast with our own day.
Then Ezra unrolled the parchment where all the people could see it. All the people showed great reverence to the Word by standing up… Ezra and the people believed that what they read is the Word of God. So came this reverence, this praise, this attitude of submission. How little reverence for the Word of God our generation shows.
How people hold themselves in a meeting is a small thing. One writer reads it as a sign of their spiritual state.
When things are spiritually barren and in decline, you can often notice God's people settling into easy positions during praise or prayer. But the moment the Spirit shows His power, all this changes. Those most under His influence at once take the posture — kneeling or standing — that best suits the presence of God.
Notice the order. Before they heard a single command, the people were on their feet and God Himself filled their view.
We see that before the Word regulated the people in any way, God Himself came before their souls. It is a grand start to the understanding of divine truth if God has His rightful place in our affections.
One writer pictures the whole scene at once: the reading, the standing, the blessing, the worship.
Ezra read on a raised platform, with elders standing on either side. The people stood up at the opened book, and Ezra blessed Jehovah. They lifted their hands, answered Amen, Amen, and bowed in worship to the ground. It was a beautiful and moving sight… It was no empty superstitious ceremony.
- Place first. You grow in the knowledge of God's mind when you stand where God wants you. In the wrong place, that growth does not come.
- Platform second. The platform existed so the crowd could see and hear Ezra. God used the servant; the people's attention went to the book.
- Posture third. Standing at the opened scroll was not empty form. They rose as if in God's presence, for He had spoken those words at Sinai.
- Proof fourth. Easy postures mark spiritual decline. When the Spirit works, people take the posture that suits God's presence.
- Praise last. God Himself came before their souls first, before any command shaped their conduct. The open book ended in "Amen, Amen" and faces to the ground.
And Ezra blessed Jehovah, the great God; and all the people answered, Amen, Amen! with lifting up of their hands; and they bowed their heads, and worshipped Jehovah with their faces to the ground.
The wall was complete, and the people asked Ezra to bring out the book of the law. This verse records what happened the moment he opened it, before he read a single line.
What did Ezra's blessing mean? One writer answers from two accounts of the same meal in the New Testament.
When Ezra opened the book of the Law, all the people stood up spontaneously. This was God's doing, and so there was a willing response to God's Word. Then "Ezra blessed the LORD, the great God" (v. 6). What does this blessing imply? Mark 14:22 and Luke 22:19, compared together, make this clear. Mark says Jesus took bread and blessed it and broke it. Luke, describing the same occasion, says He took bread and gave thanks and broke it. So it is clear that Ezra's blessing was a prayer of thanksgiving.
Not one word of the law has yet been read when the people bow. The order matters: they meet the Author before they meet the text.
It is worth noticing that before Ezra starts to read, God in His greatness comes before the people, and immediately they say, "Amen, Amen … and they bowed their heads, and worshipped".
The same writer draws out why this sequence is worth copying, since the reading that follows will correct and rearrange much in their lives.
Before the Word began to regulate the people, God Himself came before their souls. It is a grand start to the understanding of divine truth if God has His rightful place in our affections.
Ezra lifted the scroll above the heads of the crowd before he prayed. The title he gave God fits the book in his hands.
Ezra stood on a raised platform, as Josiah had done before him (2 Kings 23:3). The elders, or chief fathers, stood at his right and at his left. With a solemn gesture he opens the book in front of all the people and above their heads. This gave the law the place of authority that belonged to it. Then he blesses the LORD, the great God. It was in this book that God had revealed Himself and laid claim to obedience.
One man prayed; a whole crowd answered. That answer is only honest when the people have followed his words.
If anyone speaks to God in the assembly, whether in prayer or thanksgiving, he must remember one thing. He is giving expression to the desires or the praises of the assembly. He is not speaking only on his own behalf. So he must carry the assembly with him. They understand and follow his words, ratify them before God, and make them their own by saying "Amen" (meaning "So be it") at the end. They cannot say "Amen" with understanding and honesty if they have no idea what it was all about.
Elsewhere in the Old Testament the word works a little differently, and it has a close relative in Hebrew.
In the first four books of Psalms it is not someone else agreeing with what was said; there the writer adds "Amen" himself at the end, meaning "may it so be." … Translators always render this Hebrew word as "Amen." Twice they do not: in Isaiah 65:16 they render it "truth"… In Jeremiah 11:5 they render it "So be it." There God declared that He would perform the oath He had sworn, and the prophet answered, "So be it, O LORD." A related Hebrew word means "to believe," and Genesis 15:6 uses it.
Standing, raised hands, faces to the ground. Why does the verse tell us how their bodies moved?
It is a striking scene. The Lord was working on the hearts of His people with power, and so their very posture expressed their reverence. They stood while Ezra prayed. Then they answered "Amen, Amen," lifted up their hands, and worshipped with their faces to the ground.
The same writer adds a test that any gathering can apply to itself.
When the people of God are spiritually barren and in decline, you may often notice that they take up comfortable positions during praise or prayer. But the moment the Spirit shows His power, all this changes. Those most under His influence will at once take the posture — kneeling or standing — that best suits the presence of God.
- God first. God Himself came before their souls before anyone read a line of the law. Give Him His rightful place in your affections, and understanding of truth starts there.
- Blessing is thanksgiving. Mark 14:22 and Luke 22:19 together show that "blessed the LORD" means Ezra gave thanks. He thanked God for the book before he read out its commands.
- The book carried authority. Ezra held it above their heads. In that book God had revealed Himself and laid claim to obedience, so "the great God" was the fitting name on his lips.
- Amen is agreement. It means "so be it." The people ratified Ezra's prayer and made it their own. No one can do that honestly without following what the speaker says.
- The body follows the heart. The Lord was working with power, and raised hands and faces to the ground followed. Comfortable postures in prayer are a fair warning sign of decline.
And Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law; and the people [stood] in their place.
In Nehemiah 8 a whole nation stands outdoors to hear the book of the Law read aloud. Verse 7 names thirteen Levites whose work was not to read it but to make the people understand it — so why did a crowd gathered for God's book still need help?
Where this chapter falls in the book matters.
Chapter 6 gives the completion of the wall. Chapter 7 gives what was provided for keeping the city safe, and the counting of the people by family line. In chapter 8 we have the setting up of the authority of the word of God. This order teaches us much. The walls might be built, and the people gathered and set in order. But nothing could keep them in the place they had been brought into except obedience to the Word.
The same writer applies this directly to the church: once people are gathered, teachers and pastors carry the responsibility "to assert the Lord's supremacy in the authority of the written Word, to feed the flock of God with suited nourishment."
There was a reason the people could not follow the book on their own.
Remember that the people had lived a long time in Babylon. Many of them, shaped by their surroundings, had taken on Babylonian habits and ways, and even the Babylonian language. So the sacred language, the language of their fathers, had dropped out of use, and many had forgotten it... First, we learn that becoming like the world leads people to forget the word of God and not know it. Second, the true work of the teacher is to give the sense of the Scriptures, to explain what they mean, and to bring the hearers to grasp their meaning.
These men once carried the sacred vessels. Now they served the Word, and the care they took is the lesson.
The Levites, who were no longer responsible to carry the sacred vessels (1 Chr. 23:26), take up the work of servants of the Word by making the people understand the law. See with what care they do it. They read clearly, and that matters. How often we see the Lord's workers read the Word in a low voice, or too fast, or carelessly. Then they hurry on to speak from themselves, as if hearing the word of God mattered less than hearing their own word. Here it is the opposite. First they bring the people into direct contact with the law. Then they give its meaning. Last, they make sure the people understand it. Here the Levites act like school teachers. That is all the more striking because children take part in this teaching, and we should never forget it. A good teacher does not rest until all his students have understood what he wants to explain to them.
Reading the Word badly does real harm.
It is a very serious matter if the Word of God is read and a wrong impression given from it; all true ministry enhances the value of the Scriptures in the ears of those who listen.
Ezra read aloud, and others helped the people take it in. The same need lasts today.
Many men are named here who could help the people understand what Ezra was reading... In the Church of God today many find the Word of God hard to understand. They think in different terms from those Scripture uses. They need the help of teachers who know the truth of God well.
Teaching the law changed the teachers too.
The Levites play a valuable role in all this. They had taught the people (Neh. 8:8). Then, after they had faithfully done their service, they gained insight into the details of the law (Neh. 8:13), and so entered into a more exact understanding of things already revealed... Their faithfulness and their fellowship with God make them fit to speak in public for the whole assembly, when sin has to be confessed.
- The order. Walls and family registers could not hold the people. Only obedience to the Word could.
- The loss. Babylon's habits and language left God's own people unable to follow God's own book. Growing like the world ends in not knowing Scripture.
- The task. A teacher's whole work is to give the sense, explain the meaning, and bring the hearers to grasp it.
- The method. Read clearly. Put people in direct contact with the text before you add your own words. Do not stop until even the children have understood.
- The outcome. Those who taught faithfully came to know the law more exactly themselves, and became fit to speak for the whole assembly before God.
And they read in the law of God distinctly out of the book, and gave the sense, and caused [them] to understand the reading.
After the wall went up, the returned exiles gathered as one body and called for the book of the law. This verse shows how they handled that reading: not just recited, but explained until the hearers took it in.
One writer explains why plain reading was not enough for these hearers, and draws two lessons from it:
Remember that the people had lived a long time in Babylon. Many of them, influenced by their surroundings, had adopted Babylonian habits and ways, and even the Babylonian language. The sacred language, the language of their fathers, had fallen out of use and in many cases had been forgotten... So they had to read the law distinctly, or with an interpretation, give the sense, and make the people understand the reading. All this is most instructive, in two ways. First, we learn that becoming like the world leads to forgetfulness and ignorance of the word of God. Second, the true function of the teacher is to give the sense of the Scriptures, to explain what they mean, and to make their hearers understand.
The verse moves through three actions, each with its own reason. One writer takes them one at a time and links them to later instruction about speaking in the Christian assembly:
First, they read the book distinctly. The words of that one precious book had to reach the ears of the people clearly. The people held no copies in their hands, so they could not check any mumbled or unclear reading. Second, they gave the sense. Over a thousand years the language may have changed, and many may have spoken Aramaic and known little of ancient Hebrew. Third, they made certain that the hearers really did understand the reading. This verse points forward to the instructions in 1 Corinthians 14 about speaking in the Christian assembly. Anyone who gives thanks, or prays, or ministers the word must make sure he himself knows what he is saying. He must also say it in a way his hearers understand.
The order matters. The people met the text itself before anyone explained it, and one writer sees a common failure here among the Lord's workers:
They read distinctly; this is not unimportant. How often we see the Lord's workers read the Word in a low voice, too fast, or without care. Then they hurry on to speak their own words, as though hearing the word of God mattered less than hearing them. Here they did the opposite. First they brought the people into direct contact with the law. Then they gave its meaning. Last of all, they made the people understand it.
That puts real weight on the explanation itself. Ministry can misrepresent the very book it reads:
It is a very serious matter to read the Word of God and give a wrong impression from it. All true ministry increases the value of the Scriptures in the ears of those who listen.
The reading left nobody out. Men, women and children old enough to follow all heard it, and the scene was one of worship:
Ezra read the law "in the presence of the men and the women, and of those that could understand" (who might be quite young in years). Ezra read on a raised platform, with elders standing on either side. The people stood up at the opened book. Ezra blessed Jehovah, and they answered Amen, Amen with lifted hands, bowing in worship to the ground. And there was earnest service of priests and Levites to explain all that was heard... It was no empty superstitious ceremony.
Explaining was not the end of it. What followed shows what happens when the word lands on hearts and consciences:
In Nehemiah 8 two things come out — a deepening love for the Word of God, and intelligence in it... The word had great power that day on the hearts and consciences of the people. And what followed this real heart-searching? Blessing, of course... At verse 12 we read of great joy, "because they had understood the words that were declared to them." They wept, for they knew how weak they were. But joy filled their hearts, because God was their strength.
- Cause. Life in Babylon cost the people their own language and their grip on Scripture. Drifting toward the world ends in ignorance of God's word.
- Method. Read clearly, give the sense, then check the hearers grasped it. Three steps, in that order — and the text comes before the speaker's own words.
- Duty. The teacher's job is to explain what Scripture means. Careless handling leaves a wrong impression of the book itself.
- Reach. Men, women and children old enough to follow all stood and worshipped. The teaching was for everyone there.
- Result. Understanding cut deep enough to bring tears. Then it turned to joy, because they had understood the words declared to them.