Nehemiah 13:4-22 or Haggai 1:1-2:9

See the text and comments for November 2, one week ago.

Revelation 12:1-12

See the text and comments for November 2, one week ago.

Matthew 13:53-58

See the text and comments for November 2, one week ago.

Nehemiah 7:73b-8:3, 5-18

The People Gathered to Hear the Law of Moses Read

When the seventh month came--the people of Israel being settled in their towns--8 1 all the people gathered together into the square before the Water Gate. They told the scribe Ezra to bring the book of the law of Moses, which the LORD had given to Israel. 2 Accordingly, the priest Ezra brought the law before the assembly, both men and women and all who could hear with understanding. This was on the first day of the seventh month. 3 He read from it facing the square before the Water Gate from early morning until midday, in the presence of the men and the women and those who could understand; and the ears of all the people were attentive to the book of the law.

[4 The scribe Ezra stood on a wooden platform that had been made for the purpose; and beside him stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah on his right hand; and Pedaiah, Mishael, Malchijah, Hashum, Hash-baddanah, Zechariah, and Meshullam on his left hand.]

Ezra Reads with Interpretation

5 And Ezra opened the book in the sight of all the people, for he was standing above all the people; and when he opened it, all the people stood up. 6 Then Ezra blessed the LORD, the great God, and all the people answered, "Amen, Amen," lifting up their hands. Then they bowed their heads and worshiped the LORD with their faces to the ground. 7 Also Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, the Levites, helped the people to understand the law, while the people remained in their places. 8 So they read from the book, from the law of God, with interpretation. They gave the sense, so that the people understood the reading.

9 And Nehemiah, who was the governor, and Ezra the priest and scribe, and the Levites who taught the people said to all the people, "This day is holy to the LORD your God; do not mourn or weep." For all the people wept when they heard the words of the law. 10 Then he said to them, "Go your way, eat the fat and drink sweet wine and send portions of them to those for whom nothing is prepared, for this day is holy to our LORD; and do not be grieved, for the joy of the LORD is your strength." 11 So the Levites stilled all the people, saying, "Be quiet, for this day is holy; do not be grieved." 12 And all the people went their way to eat and drink and to send portions and to make great rejoicing, because they had understood the words that were declared to them.

The Festival of Booths Celebrated (Cp Lev 23.33-43)

13 On the second day the heads of ancestral houses of all the people, with the priests and the Levites, came together to the scribe Ezra in order to study the words of the law. 14 And they found it written in the law, which the LORD had commanded by Moses, that the people of Israel should live in booths during the festival of the seventh month, 15 and that they should publish and proclaim in all their towns and in Jerusalem as follows, "Go out to the hills and bring branches of olive, wild olive, myrtle, palm, and other leafy trees to make booths, as it is written." 16 So the people went out and brought them, and made booths for themselves, each on the roofs of their houses, and in their courts and in the courts of the house of God, and in the square at the Water Gate and in the square at the Gate of Ephraim. 17 And all the assembly of those who had returned from the captivity made booths and lived in them; for from the days of Jeshua son of Nun to that day the people of Israel had not done so. And there was very great rejoicing. 18 And day by day, from the first day to the last day, he read from the book of the law of God. They kept the festival seven days; and on the eighth day there was a solemn assembly, according to the ordinance. (Nehemiah 7:73b-8:3, 5-18, NRSV)

In the seventh month, “all the people gathered together into the square before the Water Gate” (Neh. 8:1a), to hear the scribe Ezra read from “the book of the law of Moses, which the LORD had given to Israel” (v. 1b). Some listened attentively “who could hear with understanding,” presumably to the Hebrew text (v. 2), but others required interpretation (v. 8), which was provided by thirteen named persons and “the Levites” (v. 7). The translation would have been into Aramaic, which suggests a beginning for the Jewish practice of reading the scripture in Hebrew and providing a translation (targum, cf. Ezra 4:7, where certain people “write to King Artaxerxes of Persia; the letter was written in Aramaic and translated (m^eturgām) into Aramaic” (NRSV, with text note a),

Ezra and Nehemiah tell the people not to weep. “This day is holy to the LORD your God; do not mourn or weep” (Neh. 8:9). Instead they are to eat and share their food, “for the joy of the LORD is your strength” (v. 10). Perhaps they had wept because of failure to keep the law, but “Ezra and Nehemiah emphasize that the Torah is ultimately a source of joy” (Tamara Cohn Eskenazi, NOAB, 3^rd ed., on Neh. 8:9).

This study of the Torah leads the priests and Levites to realize “that the people of Israel should live in booths during the festival of the seventh month” (Neh. 8:14; cf. Lev. 23:42-43), and plans are made to observe the festival of booths. Eskenazi notes that “the fast of the Day of Atonement (set for the tenth of the month in Lev. 23:26-32) is not mentioned” (NOAB, 3^rd ed., on Neh. 9:14).

or Nehemiah 5:1-19

The following text and comments on Nehemiah 5:1-19 are repeated here from Sunday, October 30, 2005.

Nehemiah Deals with Economic Hardships

5:1 Now there was a great outcry of the people and of their wives against their Jewish kin. 2 For there were those who said, "With our sons and our daughters, we are many; we must get grain, so that we may eat and stay alive." 3 There were also those who said, "We are having to pledge our fields, our vineyards, and our houses in order to get grain during the famine." 4 And there were those who said, "We are having to borrow money on our fields and vineyards to pay the king's tax. 5 Now our flesh is the same as that of our kindred; our children are the same as their children; and yet we are forcing our sons and daughters to be slaves, and some of our daughters have been ravished; we are powerless, and our fields and vineyards now belong to others."

6 I was very angry when I heard their outcry and these complaints. 7 After thinking it over, I brought charges against the nobles and the officials; I said to them, "You are all taking interest from your own people." And I called a great assembly to deal with them, 8 and said to them, "As far as we were able, we have bought back our Jewish kindred who had been sold to other nations; but now you are selling your own kin, who must then be bought back by us!" They were silent, and could not find a word to say. 9 So I said, "The thing that you are doing is not good. Should you not walk in the fear of our God, to prevent the taunts of the nations our enemies? (Nehemiah 5:1-9, NRSV)

In Nehemiah, chapter 4, opposition to Nehemiah’s work comes from Sanballat and others in the form of taunting and intimidation (Neh. 4:1-3, cf. v. 4). In chapter 5 another obstacle arises based in the economic hardship faced by the Jews due to famine (5:3), the taxes due to the Persian king (v. 4) and the borrowing made necessary by the taxes (vv. 4-5), which results in “indentured slavery and loss of land and home to wealthier compatriots” (Tamara Cohn Eskenazi, NOAB, 3^rd ed., on Neh. 5:5). On the word “ravished,” Esknazi adds that “daughters were particularly vulnerable at times of economic hardship.”

Nehemiah, “very angry,” intervenes personally upon hearing “their outcry and these complaints” (v. 6). He brings charges against the nobles and officials, saying: “You are all taking interest from your own people” (v. 7). He adds, “"As far as we were able, we have bought back our Jewish kindred who had been sold to other nations; but now you are selling your own kin, who must then be bought back by us!” (v. 8). He adds a stern rebuke, “The thing that you are doing is not good. Should you not walk in the fear of our God, to prevent the taunts of the nations our enemies?” (v. 9).

10 Moreover I and my brothers and my servants are lending them money and grain. Let us stop this taking of interest. 11 Restore to them, this very day, their fields, their vineyards, their olive orchards, and their houses, and the interest on money, grain, wine, and oil that you have been exacting from them." 12 Then they said, "We will restore everything and demand nothing more from them. We will do as you say." And I called the priests, and made them take an oath to do as they had promised. 13 I also shook out the fold of my garment and said, "So may God shake out everyone from house and from property who does not perform this promise. Thus may they be shaken out and emptied." And all the assembly said, "Amen," and praised the LORD. And the people did as they had promised.

The Generosity of Nehemiah

14 Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year to the thirty-second year of King Artaxerxes, twelve years, neither I nor my brothers ate the food allowance of the governor. 15 The former governors who were before me laid heavy burdens on the people, and took food and wine from them, besides forty shekels of silver. Even their servants lorded it over the people. But I did not do so, because of the fear of God. 16 Indeed, I devoted myself to the work on this wall, and acquired no land; and all my servants were gathered there for the work. 17 Moreover there were at my table one hundred fifty people, Jews and officials, besides those who came to us from the nations around us. 18 Now that which was prepared for one day was one ox and six choice sheep; also fowls were prepared for me, and every ten days skins of wine in abundance; yet with all this I did not demand the food allowance of the governor, because of the heavy burden of labor on the people. 19 Remember for my good, O my God, all that I have done for this people. (Nehemiah 5:10-19, NRSV)

Nehemiah admits to some lending himself, “Let us stop this taking of interest” (Neh. 5:10). “Nehemiah helps the nobles save face by admitting a measure of responsibility” (Eskenazi, NOAB, 3^rd ed., on v. 10). Nehemiah instructs them to restore “their fields, their vineyards, their olive orchards and there houses, and the interest on money, grain, wine, and oil” (v. 11), which they agreed to do (v . 12a). Nehemiah calls upon the priests to “administer a religiously binding oath to ensure the efficacy of the appended curses” (Tamara Cohn Eskenzazi, on v. 12b). Nehemiah himself emphasizes the oath by shaking “out the fold of his garment” (v. 13). He further provides an example of leadership in difficult times. He did not eat “the food allowance of the governor” (v. 15a). Though former governors did so, he does not lay “heavy burdens on the people” or “lord it over” them (v. 15b). He devotes himself to “the work on the wall” (v. 16) and feeds 150 people at his table (v. 17), which requires “one ox and six choice sheep,” and fowls daily, “and every ten days skins of wine in abundance” (v. 18).

Revelation 18:21-24

21 Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying,

"With such violence Babylon the great city

will be thrown down,

and will be found no more;

22 and the sound of harpists and minstrels and of flutists and trumpeters

will be heard in you no more;

and an artisan of any trade

will be found in you no more;

and the sound of the millstone

will be heard in you no more;

23 and the light of a lamp

will shine in you no more;

and the voice of bridegroom and bride

will be heard in you no more;

for your merchants were the magnates of the earth,

and all nations were deceived by your sorcery.

24 And in you was found the blood of prophets and of saints,

and of all who have been slaughtered on earth." (Revelation 18:21-24, NRSV)

In this passage, a millstone is “thrown into the sea [which] symbolizes Rome’s downfall (adapted from Jer. 51:63-64)” (D. E. Aune, HarperCollins Study Bible, on Rev. 18:21). The poetic lines which follow announce that the music of celebration, harpists, minstrels, flutists and trumpeters, will be silent, and artisans will not be found (Rev. 18:22). Lamp light will be gone, as will “the voice of bridegroom and bride” (v. 23a). The city is accused of having merchants who dominated the world’s commerce; they “were the magnates of the earth,” and they deceived the nations “by your sorcery” (v. 23b). They are responsible for slaughter “of prophets and of saints” (v. 24).

Matthew 15:29-39

Jesus Cures Many People (Mk 7.31-37)

29 After Jesus had left that place, he passed along the Sea of Galilee, and he went up the mountain, where he sat down. 30 Great crowds came to him, bringing with them the lame, the maimed, the blind, the mute, and many others. They put them at his feet, and he cured them, 31 so that the crowd was amazed when they saw the mute speaking, the maimed whole, the lame walking, and the blind seeing. And they praised the God of Israel.

Feeding the Four Thousand (Mk 8.1-10)

32 Then Jesus called his disciples to him and said, "I have compassion for the crowd, because they have been with me now for three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way." 33 The disciples said to him, "Where are we to get enough bread in the desert to feed so great a crowd?" 34 Jesus asked them, "How many loaves have you?" They said, "Seven, and a few small fish." 35 Then ordering the crowd to sit down on the ground, 36 he took the seven loaves and the fish; and after giving thanks he broke them and gave them to the disciples, and the disciples gave them to the crowds. 37 And all of them ate and were filled; and they took up the broken pieces left over, seven baskets full. 38 Those who had eaten were four thousand men, besides women and children. 39 After sending away the crowds, he got into the boat and went to the region of Magadan. (Matthew 15:29-39, NRSV)

These two stories have parallel accounts in Mark. Matthew summarizes the healing of many of “the lame, the maimed, the blind, the mute, and many others” (Mt. 15:29-31), whereas Mark give the details of one healing, Jesus’ healing the “deaf man who had an impediment in his speech” (Mk. 7:32). It is unusual in the Gospels to record such details as when Jesus “put his fingers into his ears, and . . . spat and touched his tongue” (Mk. 7:33), or Jesus’ use of the Aramaic word Ephphatha, “Be opened” (v. 34). Mark’s comment on the crowd’s praise, “They were astonished beyond measure” (Mk. 7:37), is considerably more enthusiastic than Matthew’s comment, “And they praised the God of Israel” (Mt. 15:31).

After studying what indications of dates and a time sequence there are in this part of the Gospels, William Barclay concludes that there was a six-month interval between the Feeding of the Five Thousand (Mt. 14:15-21) and the Feeding of the Four Thousand (Mt. 15:32-39) (The Gospel of Matthew, Daily Study Bible, 2^nd ed., vol. 2, pp. 125-126). He describes the scene of the latter as follows:

Many scholars think that the feeding of the five thousand and the feeding of the four thousand are different versions of the same incident; but that is not so. As we have seen, the date is different; the first took place in the spring, the second in the summer. The people and the place are different. The feeding of the four thousand took place in Decapolis [“ten cities’] . . . On this occasion there would be many Gentiles present, perhaps more Gentiles than Jews. It is that fact that explains the curious phrase in verse 31, “They glorified the God of Israel.” To the Gentile crowds this was a demonstration of the power of the God of Israel. There is another curious little hint of difference. In the feeding of the five thousand the baskets which were used to take up the fragments are called kophinoi; in the feeding of the four thousand they are called sphurides. The kophinos was a narrow-necked, flask-shaped basket which Jews often carried with them, for a Jew often carried his own food, lest he should be compelled to eat food which had been touched by Gentile hands and was therefore unclean. The sphuris was much more like a hamper; it could be big enough to carry a man, and it was a kind of basket that a Gentile would use. (Barclay, p. 126)

It almost seems that, in spite of himself, Matthew, who indicates that Jesus’ ministry was only to Jews (cf. Mt. 10:5-6; 15:21-28), inevitably pictures Jesus as ministering to Gentiles, including the Canaanite woman and the crowds in the Decapolis (cf. Mk.15:31).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com