Tanak Foundations-Concepts in Nehemiah-Part 6

Neh 8.13-18 tells us that on the “second day” (Tishri 2) the elders of the families and the priests and Levites gathered to Ezra so that they might gain understanding into the Torah. They found written in the Torah that they were to live in booths (sukkot) during the feast of the seventh month, which is called Sukkot. This tells us that they didn’t keep the festivals while in Babylonian captivity because they didn’t even know what to do at Sukkot (Lev 23.39-44). This also tells us that there is no hint of an Oral Torah here because they had to read it to find out about it.

So they circulated a proclamation in all of their cities and in Jerusalem saying “Go out to the hills and bring olive branches and wild olive branches from other leafy trees to make booths, as it is written.” So the people did it and put the sukkahs on their roof, and in their courts, and in the courts (azarah) of the Temple. They also put them up in the square at the Shaar Mayim (Water Gate) on the south side, and in the Shaar Ephraim (Gate of Ephraim) on the north side.

The entire kahal (assembly) lived in them. Israel had not done this since the days of Yeshua the son of Nun. This is an idiom meaning that it had not been celebrated with such zeal for God since then (1 Kings 8.2). Also notice that Joshua’s name is Yeshua here in v 17 in the Hebrew text.

They had read from the book of the Torah of God daily, from the first day (Tishri 15) to the last day (Tishri 21, which is also known as Hoshanna Rabbah (the Great Salvation). On the eighth day day (Shemini Atzeret meaning the concluding eighth day) there was a solemn assembly according to the Torah (Num 29.35-38). If Sukkot is a picture of the Messianic Kingdom, then Shemini Atzeret is a picture of the Olam Haba. But the one thing to notice in Neh 8.13-18 is they were not keeping the festivals in Babylon or up to this point because they had to find out about them after they had read the Torah (v 14).

Neh 9.1-38 tells us that Israel is assembling after the festivals on Tishri 24 to fast in sackcloth with dirt on them. This is two days after Sukkot has ended. They separated themselves from all foreigners and confessed their sins and iniquities (v 1-2) of their fathers. This does not mean that there was a generational curse of some sort on them, like some ministries teach today. Ezek 18 plainly teaches that the individual is responsible for his own sins. However, we know that there are those who are raised in an environment of sin and they may repeat those sins, but not because of some curse but because their environment influenced them to make the choice easier. After all, if Daddy did it it must be the thing to do!

So, while they stood in their place, they read from the book of the Torah (probably Deuteronomy) for three hours and spent another three hours confessing and worshiping Yehovah. The Levites platform is called the “Duchan” where they sang during the Temple services (v 4). Eight people stood leading the people and they cried with a loud voice to Yehovah. Their prayer is believed to be the longest prayer in the Bible and yet it only takes about five minutes to read. This tells us that prayer does not need to be long to be effective (James 5.16).

The prayer begins with a praise to Yehovah, the God of all creation (v 5-6). This is the reason for their praise bécasse he is the great Yehovah who created all things, and they certainly want him to create a new life for them back in the land. Neh 9.7-8 praises God who chose Abraham and made a covenant with him. He was Avram (exalted father) and God changed his name to Avraham (father of a multitude) and made a covenant with him.

Neh 9.9-15 gives praise to Yehovah for delivering Israel from Egypt and provided for them for forty years in the wilderness. But Neh 9.16-21 tells us about their sinful response to his goodness. They became stiff-necked and would not listen to the Torah, and God’s gracious response to them.

Neh 9.22-31 speaks about the cycle of Israel’s relationship to God. The cycle began with Yehovah showing his goodness and blessings. Then when the people were safe and prosperous, they would turn from him. Then God corrected them and they would return. Then when the people were blessed they would turn from him again, and the cycle begins again. Each time this happened, each cycle would get darker and darker, but Yehovah doesn’t change. Here is a key concept. Sometimes we feel that God gets tired of us and we can’t ask him for forgiveness again and again. But he does not get tired of us and does not turn away from a repentant heart.

Neh 9.32-37 tells us about their cry to God for help. They know who Yehovah is and who they are, and they needed God to save them from their enemies. Israel was a province of Persia, not an independent nation. They were under heavy Persian taxes and tribute. They want God to deliver them from this oppression. So, Neh 9.38 says they made a covenant with God, knowing who Yehovah is and who they are (sinners and rebellious). They decide to commit to his ways. God’s work in us will bring us to a point where we must make a decision, too.

Any self-examination is good. If things aren’t going right spiritually, we can ask, “How is my Temple set up? Do I have a fire going on the the Altar (cross, zeal)? Is there water (the Torah/Scriptures) in my Kior (laver)? Is the light (understanding) on the Menorah still burning? Is there bread on the table (the Word)? Is there incense (prayer) on the Golden Altar? Are the commandments (Torah) in my Ark (heart)?

Neh 10.1-8 gives us a list of those who signed the covenant document. Now, covenants were “cut” in ancient times because an animal was offered in most cases. Eighty-four leaders put their names on the dotted line in this document. This included Nehemiah the governor, the priests (v 1-8), the Levites (v 9-13) and leaders (v 14-27).

Neh 10.28-29 tells us about this covenant and mentions “the rest of the people” who did not actually sign it but joined in. They agreed to not give their daughters to the peoples of the land or take their daughters for their sons. They also would not buy grain or merchandise from the foreign merchants who bring their goods in bulk to Jerusalem on the Sabbath or a holy day, and they would let the land rest every seven years, and not demand payment of a debt on the seventh year (Deut 15.2). They also would give one third of a shekel every year for the Temple and the services, and these obligations or ordinances were laws among themselves that God did not command (v 32-33).

Neh 10.34 says they cast lots to see who would bring wood to the Temple at fixed times annually. The Rabbis say there were nine times in the year when wood was brought. On Nisan 1 the sons of Arach of the tribe of Judah brought wood, on the 20th of Tammuz the descendants of David brought it; on the 5th of Av the descendants of Parosh of Judah; on the 7th of Av the sons of Jonadab, the son of Rechab; on the 10th of Av the descendants of Senaah of Benjamin; on the 15th of Av the children of Zaitu, with them the priests and Levites and all who were of uncertain tribe. On the 20th of Elul the descendants of Adin of Judah and on Tevet 1 the children of Parosh again brought wood. These laws or “mishpatim” were made among themselves, and God did not command this. Notice, that Yeshua, as a descendant of David, was required to bring wood on Tammuz 20 according to the rabbinical ruling. Why so much wood? Because Lev 6.12 says that the fires (there were three) on the Great Altar had to be kept burning at all times, twenty-four hours a day, in every type of weather.

Neh 10.35-39 gives other things they did to fulfill the Torah commands concerning the First Fruits (Bikkurim), the First Born (Bekor), the law of Challah and Terumot, the fruit of every tree, the new wine, oil and the Tithe (Maaser). The Levites and the people would bring these to the Temple. They were not to neglect the Temple and the watch and worship, nor were they to neglect to make provisions for it in the future.

In Neh 11.1-36 we have record of those from the tribe of Judah and Benjamin who settled around Jerusalem. The rulers dwelt there but lots were cast to have one-tenth of the people live there. Many volunteered and were blessed by the people. Judea was a province of the Persian Empire as we have said before, and the people dwelt in the land of their inheritance, along with the priests and Levites in their cities. Neh 11.4-36 gives a list of who lived where.

Neh 11.22 says that Uzzi, the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Mica, from the sons of Asaph (recorder, gatherer) was the overseer of the Levites. He made sure the Temple service (avodah) was what God had commanded, with the right songs at the right time, and that the avodah (service) was in order. The name “Asaph” was probably a title given to those who were in charge of the Temple avodah and music.

We will pick up in Neh 12.1-47 in our conclusion.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Festivals of the Lord, The Tanak, Tying into the New Testament

Leave a Reply

Your email address will not be published. Required fields are marked *

*