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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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EZRA BRINGS
REVIVAL THROUGH THE WORD OF GOD (Neh 7:73‑8:12) 7/11/10 Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert I. THE PEOPLE CELEBRATE THE
FEAST OF BOOTHS (7:73b‑8:1) A. [Intro] The wall and gates were completed in fifty‑two
days on the twenty-fifth day of the month of Elul (6th month of
the Jewish Calendar which would be August‑September of the Gregorian
Calendar). Ne 7:73b tells us that in the seventh month (Tishri, September‑October)
the people gathered to “celebrate a great festival” (Ne 8:12). That festival
was the Feast of Booths (Ne 8:14‑17), which begins on the 15th
day of Tishri and lasts for seven days. 1. Feast of
Tabernacles, the third of the great annual festivals of the Jews Le 23:33-43 It
is also called the "feast of ingathering" Ex 23:16 De 16:13 It was celebrated
immediately after the harvest, in the month Tisri,
and the celebration lasted for eight days
Le 23:33-43 During that period the people left their homes and lived
in booths formed of the branches of trees. The sacrifices offered at this
time are mentioned in
Nu 29:13-38 It was at the time of this feast that Solomon's
temple was dedicated 1Ki 8:2 Mention
is made of it after the return from the Captivity. This feast was
designed (1 to be a memorial of the
wilderness wanderings, when the people dwelt in booths Le 23:43 and (2 to be a harvest thanksgiving Ne 8:9-18 The Jews, at a later time,
introduced two appendages to the original festival, viz., (1 that of drawing water from the Pool of
Siloam, and pouring it upon the altar
Joh 7:2,37 as a memorial of the water from the rock in Horeb; and (2 of
lighting the lamps at night, a memorial of the pillar of fire by night during
their wanderings. "( Easton) 2. The feast of Tabernacles, the harvest
festival of the Jewish Church, was the most popular and important festival
after the Captivity. At Jerusalem it was a gala day. It was to the autumn
pilgrims, who arrived on the 14th (of the month Tisri,
the feast beginning on the 15th) day, like entrance into a silvan city. Roofs and courtyards, streets and squares,
roads and gardens, were green with boughs of citron and myrtle, palm and
willow. The booths recalled the pilgrimage through the wilderness. The
ingathering of fruits prophesied of the spiritual harvest.",
Valling's Jesus Christ, p. 133. (Easton) 3. Therefore, this festival took place just
18 days after the completion of the wall. B. [8:1] The people gathered together as “one man”
or as a unified throng of people. They gathered in front of the Water Gate.
It is supposed from Ne 3:26 that the Water Gate was not damaged and therefore
did not need to be repaired. The Water Gate was positioned at a road, which
lead from the temple area to the Gihon Spring. The
area in front of the Water Gate obviously was large enough for a massive
group of people numbering between 30,000 and 50,000 (BKC cp. Ne 7:66‑67). 1. Ezra is
now mentioned for the first time in Nehemiah’s memoirs. Why did Nehemiah wait
to include Ezra? For one, Nehemiah would have probably known about Ezra’s
memoirs and was asked to give his own account of the rebuilding of the wall.
Now that the focus was upon the spiritual restoration of the people, it was
necessary to mention Ezra. Another suggestion was that a Chronicler composed
these chapters from the memoirs of Ezra. In either case, the event was true
and an integral part of the history of the Jewish people. 2. In addition to sacrifices (Le 23:36‑37),
the law was to be publicly read every seventh year (Dt 31:10‑12) as
part of the instruction for the Feast of Tabernacles. Ezra, the scribe (Ne
8:1, 9) and priest (Ne 8:2, 9) was asked to bring the Law of Moses so that it
may be read to all the congregation. II. EZRA THE PRIEST READS THE
LAW OF MOSES (8:2‑8) A. [8:2] Ezra, the priest, brought the Law before
the assembly. Everyone who could understand (bin ‑ ability to
comprehend), men women, and children were gathered to hear the Word of
God. This was done on the first day of the seventh month (Tishri), which was
the Feast of Trumpets (and trumpet was sounded), and was only three days
since the completion of the wall. B. [8:3]
Large enough to accommodate all the people, Ezra read the Law from the
square in front of the Water Gate. As for Ezra’s commitment to the Word of
God, he read it from “morning until midday.” It should be no wonder because
in Ez 7:10, Ezra had a heart to: 1. “study” (darash ‑
to seek with carefulness) the Law of the Lord. 2. “practice” (asah ‑ lit. to make or do, take the Word
of God and make it part of one’s practice.) the Law of the Lord. 3. “teach” (lamad ‑ teach or train) His statutes
and ordinances in Israel. 4. As for the commitment of the people to
the Word of God, they were attentive (ōzen
‑ lit. an ear, fig, to give ear, attentiveness) C. [8:4] There was a wooden platform (migdal ‑ tower or raised platform)
constructed for the purpose that everyone would be able to hear. The platform
was large enough to hold at least an additional twelve priests. There were
six on the right and six on the left. D. [8:5]
In addition to the fact that the people were attentive (vs. 3), they stood when Ezra opened the book of the Law. This
demonstrated their reverence for the Word of God. E. [8:6]
Ezra began with a benediction to “the LORD the great God.” A common
name in that era to proclaim that Yahweh was the great and mighty God (elohim) that was above all others. The people
responded with multiple “Amens” (amen ‑
confirmation of truth and agreement). In addition, they demonstrated proskunéō (LXX), that true
worship which means to bow down and “kiss” the hand in adoration. F. [8:7]
It is as this point we begin to see the exposition of the Word of God.
The Levites “explained” (bin ‑ to make to understand) the Law to
the people. While some have supposed the Levites merely translated for the
people, it is better to take the word as explanation, interpretation, and
exposition. G. [8:8] While they read, they did
“translate” the Law to the people. However, translation is a valid key to
interpretation so that the correct “sense” is given so that the people can
understand. 1. Expository
teaching is expounding the meaning of a particular passage of Scripture. 2. It is accomplished through studying the
text in its original language, its context, related Scriptures, and
historical background. It extracts God’s intended meaning and truths, which
must be the authority for our beliefs and behavior. III. NEHEMIAH EXHORTS THE
PEOPLE NOT TO MOURN (8:9‑12) A. [8:9] The result was true revival. The people
began to weep, mourn, and repent of their sin. When God’s Word is proclaimed,
there are two choices, either a person ignores what has been said or they
received it as the Word of God and submit themselves to it (1Th 2:13). Even
though it was to be a joyous festival, the people had been smitten by God’s
truth. This group which had been in captivity had been so far removed from
the Law of God that they could not contain themselves. B. [8:10‑11] Nehemiah, Ezra, and the priests had to
encourage the people because it was a time for rejoicing. They were to eat
and drink in a festive atmosphere. In addition, they were to provide for the
poor and those who had nothing to eat. It was to be the joy of the Lord that
was their strength. Regardless of their spiritual condition or circumstances
they were to rejoice in the Lord (cp. Ph 4:4). C. [8:12] Even this understanding was conveyed
to them and the people rejoiced and applied God’s Law to their lives. IV. OBSERVATIONS AND
APLICATIONS A. Leadership must have a
heart set on studying, practicing, and teaching the Word of God if there is
going to be any revival (Ez 7:10). B. Leadership understands that revival begins
and continues with the proclamation of God’s truth contained in His Word. C. Leadership understands that the
ingredients of revival are the: 1) proclamation of the Word, reception of the
Word, and repentance and obedience to the Word. 1. Revival
is when the Word of God is proclaimed and believers fall under its
conviction, confess their sins, and recommit their lives to obeying God and
His Word. 2. True biblical revival is when the Spirit
of God is permitted to use the Word of God to cleanse and revive the hearts
of God’s people. |
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